A27200	----	A caveat for sinners, or, a warning for swearers, blasphemers, and adulterers. Shewing, the vengeance of the almighty, inflicted upon several, whose habital custom to the afore-mentioned and horrid sins, rendred them the objects of God's vvrath; as you may hear by the sequel. Very necessary to be placed up in the houses of every good Christian, that they may avoid the like crimes. Written by that reverend divine, Mr. R.B. Caveat for sinners. R. B. 1683 Approx. 10 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A27200 Wing B161 ESTC R213163 99825657 99825657 30043 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27200) Transcribed from: (Early English Books Online ; image set 30043) Images scanned from microfilm: (Early English Books, 1641-1700 ; 1772:17) A caveat for sinners, or, a warning for swearers, blasphemers, and adulterers. Shewing, the vengeance of the almighty, inflicted upon several, whose habital custom to the afore-mentioned and horrid sins, rendred them the objects of God's vvrath; as you may hear by the sequel. Very necessary to be placed up in the houses of every good Christian, that they may avoid the like crimes. Written by that reverend divine, Mr. R.B. Caveat for sinners. R. B. 1 sheet ([1] p.) : ill. (woodcuts) printed for J. Deacon, at the sign of the Rainbow, a little above St. Andrews church in Holborn, London : 1683. Verse. "Thou that these lines do either read or hear,". Verse in three columns, each headed by a woodcut illustration. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Wrath -- Early works to 1800. Swearing -- Early works to 1800. Blasphemy -- Early works to 1800. Adultery -- Early works to 1800. 2003-12 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Jonathan Blaney Sampled and proofread 2004-02 Jonathan Blaney Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A Caveat for Sinners , OR , A Warning for Swearers , Blasphemers , and Adulterers . Shewing , the Vengeance of the Almighty , inflicted upon several , whose habital custom to the afore-mentioned and horrid Sins , rendred them the objects of God's VVrath ; as you may hear by the Sequel , Very Necessary to be placed up in the Houses of every good Christian , that they may avoid the like Crimes . Written by that Reverend Divine , Mr. R. B. The Sin of Swearing forbidden by our Saviour . Our Saviour commandeth to Bless them that Curse , Luke 28. Accustom not thy Mouth to Swearing , for in it many falls ; neither take up for a custom , the naming of the Holy One , for thou shalt not go unpunished for such things : The Plague shall never depart from the house of the Swearer . THou that these Lines do either read or hear , Let Judgements fill thy heart with dread & fear ; For God is Just , do not thy self deceive , The Fiends of Hell do all this Truth believe : Then tremble when thou think'st upon the Rod Of Great IEHOVAH , thine offended God , Who doth forbear , yet will not quite forgive , Those who in these Transgressions daily live . The Soul of Man is precious in God's sight , In Man's well doing God doth take delight ; And it doth grieve his Spirit for to see Man so delighting in Iniquity : Vain Man , why wilt thou that great God offend , Who only can make happy in the end , And let thee live , where Saints and Angels dwell , Or cast thee down into the Lake of Hell ; In scorching Flames for ever for to fry , Where thou in vain shalt often wish to dye ? But Wishes are in vain , for there shall be No end of this thy endless Misery . If Men believe the Words that God hath spoke , They would believe that Oaths do God provoke ; For by His Laws Divine he did decree , That Swearers for their Crimes should punish'd be ; And he that doth in Swearing spends his breath , Is accessary to Eternal Death ; And Evil Tongues that boldly dare adventure , To Curse and Swear , with Satan do Indenture , And wrap their Souls into such misery , Without Gods mercy , ne'r will ended be . Lewis , the King of France , he did declare , Severe Imprisonments for those that Swear ; But if the second time again they Swore , Their Tongues with Irons hot they through did bore ; And who the third time in that fault did fall , Was bor'd through Tongue , through under-Lip and all . Henry the Fifth of England , that good King , Did in this Land a Godly Custom bring ; For ev'ry Oath a Duke was known to use , He pay'd a Fine , and none could him excuse : The Barrons also , after their Degree , Did pay their Fine , the Poor could not go free : And blessed sure , were all those Princely Peers , Who made such Laws , to punish such as Swears . Gods Judgement shewed upon Blasphemers . Two Ruffians in Italy , Blaspheming the Name of our Saviour , were suddenly surprized by Divine Iustice , and immediately both their eyes dropt out of their heads . Also , in Rome a Child of five years old , that Swore bitterly , was suddenly and strangely fetched away by the Devil , and never after seen . BLASPHEMY is a crying gross Offence , Detestable to God's Omnipotence ; The very Heathens did this Crime abhor , Which Christians here are seldom grieved for : Their God 's they Worshipt , ours we do Blaspheme , That Heathens us excell , it strange doth seem . We that God's Laws pretend for to maintain , If we Blaspheme his Everlasting Name , Are worse then Infidels , who nothing know , For if they did , they never would do so . A Gracious God poor mortal men have found , Yet ev'ry moment they his Sides do Wound : Oh! is it not a sad and dreadful case , That Men should Him Blaspheme unto his Face ? Who give us all things here that we enjoy , Whilst daily we our Souls seek to destroy . Oh! the Supernal patience of our God! That still forbears to scourge us with his Rod ; Who in Iniquity do take delight , Which is so hateful in his blessed sight ! Consider Man , thou hast not long to stay , Then make thy peace before thou go away ; For if Death comes before your peace is made , Your Blossom's cropt , your Glories are decay'd ; Into the Grave you must , your Bed of Clay , And there remain until the Judgement-day ; But when before God's Bar you do appear , How will your hearts surprized be with fear ! Then all your former joys will Torments seem , Then will you mourn that e're you did Blaspheme ; Then will you wish your Tongue had silent been , That so profusely us'd to boast of Sin : But how can you expect God will you spare , Who took delight to Curse , to Ban , and Swear ? How can you think that he will you forgive , Who so Blasphem'd his Name while you did live ? No , no , you will your selves Condemn , and say , Your selves have cast your precious Souls away : Then while you are in health your Sins repent , Before a Judgement be from Heaven sent ; For God's Commandements do tell you plain , He Guilty is that takes his Name in vain ; And unto me it doth more plainly seem , He is more Guilty that doth Him Blaspheme . The Sin of Adultery justly punished . A Turkish History makes mention of one Garella Mulchassa , living in Adultery with Amulla , at last Poysons him , and commits Adultery with Leonardo , whom she endeavoured to Stiffle , but he escaped and Staps her ; She is Strangled by the command of her Husband , and he fley'd alive . ADULTERY it is a Crying Sin , That Rich and Poor too many wallow in ; And though they know God doth this Crime forbid , Yet do 't they will , and strive to keep it hid : But His All-seeing Eye can plain discover , The sweet Imbraces of the Wanton Lover , Who when the doors are fast as fast can be , He thinks himself secure in secresie : But 't is in vain for Man to think to hide His fault from him who doth in Heaven abide , Who sees and knows the secrets of the heart , Better than he who acts the Sinners part ; And blushing at the thoughts of what he did , Endeavours what he can to keep it hid : But all in vain , for the All-seeing eye , Can all your Chamber-Sins plainly descry , And bring to Punishment for his offence , Those that offend his great Omnipotence . How many hundreds for this very Sin , Of God's just Wrath have sad Examples been ! What strange Prodigious deaths this Sin hath wrought ! And unto misery Great Persons brought ! Yet this beloved Sin too much is us'd , Man's Soul is wrong'd , and God himself abus'd ; While the poor Sinner little thinks upon The pains that follow , if they will run on Till Judgements overtake , and then too late Perhaps they may repent their wretched State ; And when they 'r overwhelm'd with fear and pain , Of time mispent , perhaps they may complain : Their Consciences in their faces then will flye , Horrour surprize them when they come to dye ; Their Charming Kisses turn to deadly frights , And change to fearful pains , their chief Delights : Oh then ! what would they give for to be free ? And pardon gain for their Adultery . Well then 't is so , that all are born to dye , Endeavour by all means from Sin to flye : Abandon Wantonness immediately ; Repent you of your Sins while you have space , Else are your Souls in a most dreadful case ; Repent , I say , lest Sin do you surprize , And e're you are prepar'd , doth close your eyes . FINIS . A short Exhortation to all those who wilfully commit the above-mentioned Crimes . ALas ! what will become of poor Sinners , that will boldly and audaciously persist in their Iniquities ! What can you expect from a God so justly offended as yours is , but Everlasting misery ! a heap of unquenchable Torments ! the noysome smells of Fire and Brimstone ! the unwelcome company of Fiends and Devils ? Oh! consider , poor Sinners , are momentary Pleasures , or present sinful Delights , to be prized at such a rate , as that you will run the hazard of an Eternal overthrow , for an invalu'd injoyment ? Will you not believe what God hath said , That Swearers , Blasphemers , Adulterers , VVhoremongers , Drunkards , and many others , shall not enter into the Kingdom of Heaven ? , This is a dreadful Sentence , to be banisht from Gods presence into utter darkness ; where is nothing but fearful Fiends to torment you for ever : but in Heaven , there you shall be blessed with Saints and Angels singing Hallelujahs for ever ; and that we may partake of these Eternal joys , shall be the wish of your Friend R. B. LONDON , Printed for I. Deacon , at the sign of the Rainbow , a little above St. Andrews Church , in Holborn : 1683. 
A46193	----	Whereas the sins of prophane swearing and cursing are offenses forbidden by the word of God, and do highly provoke his wrath, not onely against the persons that are guilty thereof but also against the place where such crimes are permitted to pass unpunished ... by the Lord Lieutenant and Council, Ormonde. Ireland. Lord Lieutenant (1661-1669 : Ormonde) 1666 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A46193 Wing I941 ESTC R36952 16162492 ocm 16162492 104942 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46193) Transcribed from: (Early English Books Online ; image set 104942) Images scanned from microfilm: (Early English books, 1641-1700 ; 1595:60) Whereas the sins of prophane swearing and cursing are offenses forbidden by the word of God, and do highly provoke his wrath, not onely against the persons that are guilty thereof but also against the place where such crimes are permitted to pass unpunished ... by the Lord Lieutenant and Council, Ormonde. Ireland. Lord Lieutenant (1661-1669 : Ormonde) Ormonde, James Butler, Duke of, 1610-1688. 1 broadside. Printed by John Crooke ... and are to be sold by Samuel Dancer ..., Dublin : 1665 [1666] Title from first 6 lines of text. Statement of responsibility transposed from head of title. "Given at the Council chamber in Dublin the 8th day of February, 1665" [1666] Reproduction of original in the Society of Antiquaries Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Blasphemy -- Ireland. Ireland -- History -- 1649-1775. Ireland -- Politics and government -- 17th century. 2007-11 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE By the Lord Lieutenant AND COUNCIL . ORMONDE , WHEREAS the sins of prophane swearing and cursing are offenses forbidden by the word of God , and do highly provoke his wrath , not onely against the persons that are guilty thereof , but also against the place where such crimes are permitted to pass unpunished ; And although there be a good provision made for punishing the said crimes , by An Act of Parliament made in this Kingdom , in the tenth year of the Reign of his late Majesty King CHARLES the first , entituled , An Act to prevent , and reform prohane Swearing and Cursing ; which if it were duely put in execution would quickly suppress , and restrain the liberty that wicked persons take to themselves to transgress the said Law , as now they do without fear of punishment ; & for that the Justices of the Peace , and such others as are intrusted with the punishment of these offenses , do in a manner totally neglect their duty herein , whereby the said offenses do daily increase to the offense of Almightly God , and scandal of the Government , and doth endanger the drawing down the wrath of God on this people , if Speedy course be not taken for the punishing of so great and crying offenses : We therefore the Lord Lieutenant and Council do by this our Proclamation require and command all Justices of the Peace , Mayors , Bayliffs , Head-officers , and all and every other person and persons intrusted by the said Act , to see the same put in Execution with all diligence and impartiality . And to the end the same may be the more duely effected , We the Lord Lieutenant will Nominate such persons , as We shall think fit in every County of this Kingdom to inform against , apprehend , and bring before the said Justi●●s of Peace , Head-Officers , and other persons by the said Act authorized to see the same put in Execution , the persons of all , and every such person and persons who shall offend contrary to the said Act , And assign them such allowances out of the forfeitures as shall be fit . And whereas by the said Act it is provided that the same shall be read in every Parish Church by the Minister thereof upon the Sunday after the Evening Prayer twice every year , which hath been of late neglected ; We do therefore by this Proclamation require and Command the Ministers of all and every the respective Parishes in this Kingdom , that they cause the said Act to be publicquely read as by the Statute is required , on the first Sunday after the publication hereof , and after publicquely to read the same yearly in such manner as by the said Act is prescribed . Given at the Council Chamber in Dublin the 8th day of February , 1665 . Ja. Armachanus . Mich. Dublin . Canc. Donegall . Arran . Anglesey . Kingston . Jo. Bysse . Rob. Byron . Rob. Forth . Tho. Pigott . GOD Save the KING . DVBLIN : Printed by John Crooke , Printer to the Kings Most Excellent Majestie , and are to be sold by Samuel Dancer in Castlestreet . 1665. 
A36289	----	A pick-tooth for swearers, or, A looking glass for atheists and prophane persons wherein the greatness of the party offended, the solemn giving of the law, together with the strickness and purity thereof, the unquestionable verity of the Holy Scriptures, and what fearfull sentence the wiked may expect in the great day are briefly touched. Donaldson, James, fl. 1697-1713. 1698 Approx. 48 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A36289 Wing D1854 ESTC R25002 08713170 ocm 08713170 41641 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36289) Transcribed from: (Early English Books Online ; image set 41641) Images scanned from microfilm: (Early English books, 1641-1700 ; 1256:11) A pick-tooth for swearers, or, A looking glass for atheists and prophane persons wherein the greatness of the party offended, the solemn giving of the law, together with the strickness and purity thereof, the unquestionable verity of the Holy Scriptures, and what fearfull sentence the wiked may expect in the great day are briefly touched. Donaldson, James, fl. 1697-1713. 23 p. Printed by John Reid, Edinburgh : 1698. In verse. Dedication signed: Ja. Donaldson. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Swearing. Blasphemy. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2005-02 Mona Logarbo Sampled and proofread 2005-02 Mona Logarbo Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A PICK-TOOTH FOR SWEARERS , OR A LOOKING-GLASS FOR Atheists and Prophane PERSONS . WHEREIN The Greatness of the Party Offended , the Solemn giving of the Law , Together with the Strickness and Purity thereof ; The Unquestionable Verity of the Holy Scriptures , and what fearfull Sentence the Wicked may expect in the Great Day , are briefly touched . EDINBURGH , Printed by JOHN REID , at his Printing-House in Bells-Wynd , ANNO DOM : 1698. Unto the Right Honourable SIR ARCHIBALD MURE of Thorntown , Lord Provost , Bailies . WILLIAM MEINZIES ARCHIBALD RULE JAMES NAIRN GEORGE MITCHEL PATRICK HALIBURTON Dean of Guild . SAMUEL M'CLELLAN Theasurer . And the Remanent Council of the Ancient and Honourable CITY EDINBURGH , Right Honourable , THe Great Disposer of all Things in His Providence , hath committed the Oversight and Care of a great many Persons , unto your Charge ; And GOD be thanked at present , this Honourable and Ancient City , the Metropolis of Scotland , is provided with Magistrates and Counsellors , who testifie their Dislike of Prophanity , and Immorality , and give a Copy to those under their Charge , to study Piety and Vertue ; Notwithstanding of all which , more of these Vices abound in this Place than can be easily Suppressed , Even tho the Government hath lately Emitted a Proclamation , for putting the Ancient Laws against such Transgressours , more punctually in Excution . I am fully convinced every one according to their Capacity's and Stations , ought to contribute their Endeavours for suppressing vice , and I have Essayed to Compose a few Verses , whereby the reprehending thereof is in some measure aim'd at , How meanly soever the Subject be handled , 't is all the Mite I can throw in , towards the prosecution of such a Laudable Design . Your Lordship and Honours are the only Persons , I judge these few Lines can most fitly be addressed unto . Wherefore I with all Humility offer Them to Your Consideration , and if they may Contribute any wayes towards the discouraging of Prophanity and Looseness , it shall yeild great Satisfaction to Your LORDSHIP and HONOURS most Humble Servant , Ja : Donaldson . A PICK-TOOTH for SWEARERS , &c. GReat Master of the Muses , Mighty THOU , Before whose a Face all Knees shal trembling bow , Thou , who commands Thy Sacred Name to be With b Reverence mention'd , and Humility ; And holds him guilty of Attrocious sin , That needlesly doth take 't his lips within . Thou who doth make c the Dumb distinctly Talk , And Blind to See , d and Lame with eveness Walk . And e maketh Babes to give Thee perfect Praise Inspire my Pen and my Affections Raise . Afford me Matter , so Assist my Quill , That I may Write according to Thy Will : Then shall my joy and happiness be more , Then these whose Cups with Wine and Oyl run O're . The f Great I AM who only g IS Alone , And in the Heav'ns establish'd hath-his Throne . HE who h spread forth the Azure Skies above , And in their Spheres makes all the Planets move . He that the k Earth's Foundations strong did lay , And made these l Lights which separat Night from Day , He who the m Heav'ns doth Measure at one Span , And of the Dust Created Mortal n Man. He that doth fill the o Heav'ns , Earth , Sea and Air , Without Dimensions present every where ; Who p Fram'd the Crooked Serpent , Bounds the Waves , And Fashon'd all the * Subterraneous Caves . He who the q Stares doth number all by Name , At whose Command r all things from Nothing Came. He who doth weigh the s Mountains in a Scale , And Lay'th in Balance every Hill and Dale : In whose great Sight t all Nations seem to be , As Crawling Worms , yea les than Gnat or Flee . Great HE put on a Rob of Majestie , And on the Wing of Subtile Air did Flie. Before his Face the u Stable Heav'ns did Bow , Then in a Cloud HE Visits Earth Below . In Thickest Darkness Wrap'd x his Hallowed Light , Least Mortals had been Struck dead at the Sight . The y Earths Foundations mov'd Heavn's Pillers Shook , All Creatures Trimbled while this Great HE Spoke . The Hills z did Leap like Timerous Kids or Lams , The Mountains trembled as their helples Dames : When Bear or Woulf Comes on their young to Prey , Ev'n so the whole Creation Quak'd that Day . Mount Sinai Smoak'd , Lightnings Abroad did Flie , By voice of Thunder than His Majestie Expres'd his Greatness in a solemn Way , The Trembling Camp thought Heav'n and Earth that Day . To their first Nought should be Reduc'd anone , And Instantly his Judgement Seat , or Throne Erect'd should be , while the great Troump did sound Some Fled , and some Fell flate upon the Ground . The Trumpet still sounds Louder till at last , Th' Eternal HE was pleas'd to stop the Blast . a Than by a distinct voice to Israel said , These words which after in the Ark were laid ; Ingraven on two Tables , made of Stone : Wrot by the Finger of the Great THREE-ONE . And must Imprinted be on every Heart , That would not in Eternal Torments Smart ▪ Thus Spoke Great HE , I Am Thy Lord and King , b Who doth Alone from Bound Slavery bring . No other Gods have thou at all but ME. And to no Image Bow , or Bend thy Knee . My Sacred Name take not at all in Vain . Nor any of My c Attributes Prophane . Such as Transgress shall no ways Guiltless be : But holden b Guilty in a high Degree . Men may esteem the Trespass small , but I Will after such c Offenders strictly try : My Hand shall find them out , d I will not Spare That vile presumptuous Wratch who 's bold to darr , In his vile Mouth to take My Hallowed Name , Without due Reverence , and a Praying Frame . I 'll Smite him Through with Darts of fiercest Wrath And Sharpest Vengeance ; yea Eternall , Death , And hightned Fury on his Soul shall Seize , Without the least hours f Respite , Sift , or Ease His Tongue shall Fry in hotest Pot of Hell , That thus Offends ; yea and his Soul shall Dwell In most exquisit Torments , in that h Cave , Which for the Devils I Prepared have . First to the Eye is represented there Most dreadfull Spectres , Round them every where . Hobgoblings dancing in prodigious Shapes , Like Lyons , Tigers , Dragons , Bears , and Apes , With Horns of Steel , and Iron-Teeth like Darts , And forked Claws for tearing Sinners Hearts . Thou no glad Musick in that place shall hear , Nor other Noise shall touch thy Cursed Ear , But Ruefull Shrikes , and Knocks of Ratling Chains ; And mutual Curses of Dire Ghosts in Pains , Who One Another tempted have to Sin , Plagueing the Day their , ' quantance did begin . No Sweet Refreshing Smell shall ther be found , But noxious Savour Eevery Where abound , Of all vile Filth , and stinking Sulphurous Smoak , Least Smell of which all Mortal Flesh would Choak , Were it not now so strongly Verg'd about , With thickest Earth that none thereof gets Out . No softer touch is there than Scorpions Stings And Byting Asps : yea all Termenting Things , Do there Combine , and all their Force Unite To Plague the Body ▪ and Torment the Sp'rit ▪ The g Worm of Conscience Gnawing thee Within , When thou Reflects upon thy By-pass-Sin , Its gentlest Byts much Sharper are by Far , Than Dragons , Claws or red Hot Pincers were , Thy Heart and Bowels plucking out At Once ; Or Rav'nous Birds thy Flesh tear from thy Bones . Hot Burning Coals of Juniper shall be Thy Bed of Down , and then to Cover thee A Quilt of Boyling Brimstone thou must take , And Wrap thee in , till thou full Payment make , To Divine Justice for thy great Offence , In that thou hast without due Reverence , My Hallowed Name Prophan'd , and tane in Vain . Thou surely shall endure Eternal Pain , Because thy Sufferings no Proportion have , To that Infinite Offence which thou gave . The Head , the Hand , the Nose , the Ear , the Eye ; Yea , every Member shall tormented be Apart , and such exquisite Tortures fill Each Joint , as would great Leviathan kill . Yet thy frail Body I 'le make to subsist Under such Torments , while I do exist . No Wine , or Beer , is there to quench thy Drowth , Nor liquid g Drop , at all to cool thy Mouth . But bitter Dreggs of that great * Cup of Wine Of Indignation in my Hand Divine ; Which without Mixture every Soul shall Take , And drink and Vomit , in that Burning Lake . My holy Sabbath see thy self thou keep , And every Soul within thy Gates that Sleep . Thy Parents Honour , and thy Days Prolong : And Kill thou not , nor do thy Neighbour Wrong . Form all Unchastness keep thy Body pure : And do not Wealth by wrongful Means Procure . Bear not False Witness ; Neither Covet thou Thy Neighbour's Wife , his Servant , Ox or Cow. WHILE Israel stood , and all these Words did hear , Their Hearts did Fail , Almost i distract'd by Fear , h To Moses came , and trembling they Beseech , Th' Almighty ONE may please no more to Preach , In such a Dreadfull most Confounding way , Least by his Presence Mortal Flesh should dye : But rather by his Prophets speak and They His holy Laws will willingly Obey . Their Sute is Granted , and th' Almighty ONE Approves the k Motion , as they 've said 't is Done : He sends them Prophets of their Bretheren , Men Of such like Passions with Themselves , that when They speak his Word , their Presence may not Make Their Hearers tremble , not their Joints to shake . But such is Man's perverse Corrupted Will , That out of Good he had Engendereth Still . To have the Message of th' Almighty King , Brought by frail Men like us in every Thing ; To whom with freedom we Recourse may have , To solved be of Doubts , and Counsel Crave . To have the Bread of Life , brought down from Heav'n In Earthen Pots , and to Mens Children Giv'n , If Right Consider'd special Mercies Are , And so by Israel they esteemed Were , In that dread Day when the Almighty GOD , From top of Sinai Thundred Mighty Lowd ; No Man nor Beast the Hallowed l Mount might Touch , Nor to the Borders thereof durst Approach , Save Moses self : But now it is not so , All Men may freely to the Altar go , And Offerings Glad of Joy and Praise present , And back Receive Heav'ns Liberal Complement , m And by the Prophets be instructed Still , In every Thing that 's the Almighty's Will : Yea , all the Prophets from that very Day , Do early Rise and to the People say , Repent , n do Justice , o Mercy love , and see , Ye with your GOD all Humble Walkers be . * But froward perverse Man replys , I hate , To Curb my Lusts , or at the Narrow Gate , Once strive to Enter , since along I May Not take my Darling Sins in Company . Tush , what is said by yonder Man we 're Sure , The Mickle Devil himself cannot indure , What ? tell us live like Hermits , Pray and Whin , Abstain from pleasure , Falsly Nick-nam'd Sin. These Babling Preists may Superstitious Wives Charm by their Doctrine to reform their Lives , Or make some timerous simple Fools amuz'd But gallant Sp'rits will not be so abus'd . We plainly see Priest-Craft is but a Trade , And don 't believe one Word of what is said , Further then Interest or Self-gain doth go , In every Land and Countrey is 't not so ? Do not all Sects , and Parties stiffly plead Their way is only Right , what further need Of Proof to show , that all Religion 's Vain ; By Priests invented meerly for Self-gain , The Turks , the Pagans , Papists , and what not ; Of Thousands more , would all be thought Devote ; Yet Black and White are more alike then they , Therefore in short , ther 's nothing Truth they Say. But grant there be a GOD , as they Give out ; He is so very good we do not doubt , He 'l Spare and will not Torture , nor Afflict Poor Mortal Flesh , yea , sure he 's not so Strict , Severe and Rigid , as those Bablers tell , And fright the Simple with a Scarcrow-Hell . If Hell there be at all , 't is only This , A bare exclusion from Coelestial Bless ; Which to speak plainly we almost wou'd Chuse , And all the Toilsom joys of Saints Refuse , Since constantly they must give Praise Divine , A work to which we do not much incline . O Wretched Athiest ! doth thou think indeed , These Scriptures which thou frequently may Read , Are forg'd by Art , or Subtile Mans Ingine ? And are not Marked with a Stamp Divine ? The dreadfull Plagues made p knowen on Egypt Land , Redeeming Isra'l with a Mighty hand . q The r Sea divided s Jordans Streams back turn'd ; And Law emitted while the t Mountain Burn'd Are these Romances , Lies or Forged Tales ? Were not Divine Unquestion'd useful Seals ? Fixt to the Law , Commencing from the Day These Acts were Done ; Pray there fore show what Way ? Could Isra'l be Impos'd on , or Deceiv'd When all the Laws and Statutes they Receiv'd ? Enforced were from what their Eyes had Seen ; And to their Sense Demonstrated had Been . These very words which all the Camp heard Spoke From midst the Cloud ; the Fire , and dreadfull Smoak ; Ingraven are on Tables made of Stone , And short time after to the x People showen , And Copies thereof all Requir'd to take , And on their y Wals and Door-Posts fast them make ; And both the Tables in the Ark uplaid . In time to come to shew what GOD had said . 'T is more then Plain , had not the thing been true When Moses first expos'd unto their view , These Sacred Tables , and Commanded All To mind , so said the GOD of Israel From top of Sinai , which your selves did Hear ; Their Answer had been thus , 't is more then Clear , We never Heard such words , nor Saw such things As by this Doctrine to our Ears thou brings . We never heard this Law from Sinai Giv'n , Nor saw the Fire which almost rached Heav'n : We never saw these Plagues on Land of Ham , Nor through the Sea on dry Land ever Came. We never saw proud Jordans Channel dry Nor there Stons Fix'd for furture Memory . Therefore these Laws we 'll not Receive at all ; Nor to our Offspring e're commit them shall . Since none of these wrought in our Sight have been , Nor any Shadow thereof have we seen . But so it was that on the self same Day The Angel did all * Egypt's first born Slay ; y The Israelits first Solemniz'd the Feast , And every Year they kill'd that hallowed Beast The Pasca-lamb ; in memory of this Thing , And other Mercies to Rememberance Bring . z The Law of b Circumcision they likeway With punctual strictness constantly Obey . In Testimony of the Cov'nant made With Abraham , and all his Numerous Seed , Whereby they their Pollution did confess , And to be cleang'd evince their willingness : The Table , Stones , and Aarons budding Rod. For Monuments are keep'd , to shew what GOD Had for them Done , and at their hands doth Crave ; And several other symbols they Receive : And did Retain till that Great Prophet came . Who was e're Moses , and is still the Same ; From whose Bless'd Lips vain Word did never Fall ; Bnt Good and Gracious were his Speaches all . He Taught , Explain'd , Confirm'd , and did Fullfill The Holly Law , and Shew'd the Fathers Will. He taught with Meekness , and with Power Divine , In him the Fathers Image bright did Shine . More Pure and Heavenly was his Doctrine far , Then Speech of a all that e're before Him were ; More sweet and pure was every VVord he Spoke Than precious Honey droping from the Rock More Fragrant than the sweetest Myrrh or Rose Spicknard , pure Incense , Aloes ; yea all those , Dull Methophores are in the least to Show , What Sacred Language from his Lips did Flow. He did not with the Scribes place Holiness , In washing off External Filthiness ; Nor bare avoiding Scandelous Offence , He taught the Law in a quite other Sense . Thus was his Doctrine . You have b heard of old , And doubtless by your Fathers have been told , Thou shalt not Kill , who ever kills shall Be To Judgement brought , and he himself shall Die. But now , I Say , not only such as Kill , And Cruelly his Neighbours Blood doth Spill , Shall die the Death , but such as Angry are VVithout Just cause the Judgement too may Fear ; Yea such as shall his Brother but Nick-name , VVithout all doubt's in danger of the Same : But such as call him Fool , Hell's fire may Dread , Therefore Forgive and lay aside all fead Then to the Temple thou may freely go , And Pray and look to be Forgiv'n also . Adultery too you also have heard tell , Deserves GODS VVrath , and Punishment in Hell. That 's true Indeed , but also tell I must , Such is his Guilt , that giveth way to Lust. And doth not bound the Passions of his Mind , When they run loose on vile Thoughts of that kind . Downright For-swearing , and Blasphemie too , You have heard tell procures GOD's VVrath also . Such gross atrocious Sins , the Scribs I know Without reprooff do not oft times let go . The Law requireth more I tell thee plain , Thou ought not Speak , nor move thy Lips in vain : Far less to Swear by Heav'n in any Case , Because it is GOD's Hallow'd Dwelling-place : Nor by the City of the Mighty King , Nor by his Foot-Stool , Earth , nor any Thing That being hath ; No , not a Hair or Threed ; Or least excression of thy Beard or Head : But let your Common talk be Yea and Nay , What e're is more , proceeds of ill I say . Thus he the Law taught in its Geninue sense , And Heav'nly-food did to mens Sons dispense , By Miracles of Mercy , also he His Doctrine prov'd to be of verity The Sick are Heal'd , the Blind their Sight receive , Dumb , Deaf , and all what e're Disease they have , Are straightway cur'd , when he but spake the Word , Yea , Spirits foul , must needs Confess him LORD Of Heaven and Earth , d and by them very Soon ( Against their VVills . ) what He Commands is done He in Compassion with e a little Bread , Mirac'lously great Multitudes did Feed . These great Things were not in a Corner wrought , But openly , and he no Credite sought . Further than what his Adversaries might See publickly Performed in their sight , Then certainly his Doctrine must be True , Since what he taught was not before a Few By Miracles confirm'd f But even before . Great Multitudes who did him not Adore , Nor Love his Person , 'cause they would not See The Radient Beams of his Divinity , Through his Sweet , Humble Humane-Vestment shine , They could not think his Person was Divine . 'Cause he came not with Earthly Pompe and Power , Few him Imploy'd their Sin Sick-Souls to Cure. The blest Disciples who his great Acts Saw , And heard him Preach , and thus explain the Law , Beleiv'd his Word , in token thereof They Themselves give up his Statutes to Obey : With Watter Clean soon then they Sprinkled are , By which they their polluted State declare , The Cleansing Virtue , and Excelling Worth Of that Rich Blood which from his Side sprung forth . And least that they that Covenant forget , To which the Seal of Baptism is set , Just at that Instant they their Names receive , That afterward they may Remembrance have Of this blest Bargain when their Names they hear But Mentioned , and to their Children Dear Transmited have this Ordinance , so we It to this Minute Handed Down may see . These Scriptures , Atheists ! are of Verity , As ev'n the Devils themselves dar not deny ; As has been prov'd , how comes it then that thou Doth not unto the Great MESSIAH bow ? And Homage pay to the Almighty King , At whose Command All Things from Nought did spring ? Art thou in Terms His great Pow'r to Resist ? The Universe who holdeth in his Fist ; Who in a moment can all Creatures kill , And turn to Nothing , if it were his Will. Did he not cause one of his Angels slay , And on the Ground near g tenscore thousand Lay Of Sirian Corpses , in a single Night ? What Mortal dare with such a Champion fight ? Yet many * Legions of such Angels stand , And wait to flee at this great King's Command , To execute his Will where he doth send , 'Gainst such a partie , how darst thou Offend ? How dar thou Baffle his Great Hallowed Name , At whose Dread Presence in * a Burning Flame The Eliments shall all disolved be , Before h his Face ; the Heav'ns and Earth shall flee : Yea from the presence of this Angry Iudge * All Isles and Lands shall seek to find Refuge . In that dread Day the Sun shall i lose his Light , And Black as coal the Moon turn in his sight : Togither he k the Firmament shall Roll As when a Scrib folds up a Parchment Scrol . As thick as Hail-stones , Stares then drop down shall , Or as the leaves in Autumn frost , do fall By a strong Wind , that blows down Tree and all . Then shall l Erected be his great white Throne In Flaming Fire the Judge shall sit thereon , And distribute Pure Iustice to each one . Then Stoutest Champions to Deaf Rocks shall cry , To hide them from his Penitrating Eye ! Yet all in vain , for Earth , Sea , Death and Hell , Shall yeild up all the Guests that in them dwell . To the prophain Curst Swearer , Athist Wretch , The Judge shall on this ways derect his Speech ▪ The ARAIGNMENT of the WICKED WHat ? daring VVretch have I now found thee out That at my Threatnings hitherto durst Flout , And mock my Envoys , that my Message bore , And frequently stood knoking at thy Door , With precious Offers of a Crown of Ioy , And freedom from all things that do Anoy , But these rich Jewels , Pearls , and Dimonds thou Did trample on , and like a Hog or Sow , Delight did take , to puddle in the Mire , Than Sensual Pleasures knowing nothing higher . Did not my Preaching Prophets tell thee plain ? Thou ought not take my Hallowed Name in vain ? Nor swear at all by Conscience , Faith , nor Truth , Nor Curse thy Neighbour with thy Lips or Mouth ; Yet even these very Lips , and Mouth which I Created have , my Name to Magnifie , Thou hast imploy'd as Instruments of Sin , And wickedly hast tane my Name therein In calling me thy VVrath to execute On Innocents ; therefore now I will shoot Hot Thunder Bolts of vengeance through thy Soul , And make thee still in Utter-Darkness howl . Thy Cruel Curses on thy self I 'll turn , And make thee in Eternal Fire to burn . Oft call'd thou Fiends thy Neighbours Souls to take , Now shall they cast thee in the Burning Lake . As heretofore thou Mercy still did hate , So shall thou not one Drhant of Mercy get . Of all the VVretches that this day stand here , None are so guilty as thou who durst Swear . By my Blest Name , * my VVounds , and Precious Blood , Which from my side did Spring forth as a Flood To quench that fury which nought else could Please , No , not all Creatures in one Sacrifice . All other VVights , but thou have some Excuse , Of Gain or Pleasure that did them Induce To break my Law ; but thou hath none at all . Yea , Turks and Pegans 'gainst thee witness shall : Their Idols names they never Baffled so , As thou has mine ▪ Pack hence , and from me go . Come Mastive Dev'ls them neck and hee ll , ty fast , And in hot Boiling Brimstone-Pots them cast . FINIS . Reader , PErhaps some may be surprized to see any thing of this kind come forth under my Name , and others , seeing this acknowledged by me , may be ready to Conclude , I haue also Composed several other Papers latly exposed to the Publick , especially those signed J. D. I love not to Rob any Man of his due ▪ none of these are mine ; This being the first thing in Rhyme ever possed the Press , whereunto my Name is Affixed directly , or indirectly . These Notes I have subjoined for Answering an● Objection that may Ocurr , and explain any thing , that may not be so easily understood by those of weakest Capacities ; not that the same Matter , contained in the Notes may not he expressed in Rhime , as well as the rest , but to degress in explaining every thing that may seem difficult would much marr the Grace and Harmony of the Poem , This method is used by the best English Poets , ( I mean those that write in English ) that I have seen , and I judge it very convenient ; 'T is impossible to please every one , or to solve all objections and doubts that may be made about or against this , if I get the Approbation of the sober and discreet 't is enough : However I am resolved to take my hazard fo●●ee , whatever sensure I meet with . TO invocate the Muse or some supposed Diety hath been an Ancient custom among Poets in the entry of their works , & so far imitated by our Modern Rhimers , that not only follow they the same Method ; But also invocat the same supposed Dietys , The first propably were Serious in their Invocations , believing these Dietys could assist them ; but I do not think it approveable in the Letter , for neither in Jest or Eat ; nest is it Lawfull to invocat any other Object but the True and Living GOD , for things not in the power of any Creature to bestow . 2 Perhaps some may carp at the word Stabl● , because we are informed by Holy write , The Heavens shall Depart as a Scrol when it is Rolled together . This I hope none will think I deny , especially seing I mention the same in the 19 Page ; but that which I use this Expression for , is to show there is nothing so great , spacious , firm , or Perminable , But it giveth way to , and payeth Homage at the presence of this Infinit and Incomprehensible Being . If I had Room here I might tell you the Opinion of some Divines on this point ; That tho it be Acknowledged the Firmament or Visible Heavens shall suffer by the Universal Confragration for their Purgation , because they are polluted and made subject to Vainity , yet the Blessed Mansions of the Elect Souls ( called Coelum Empyreum ) are not incident to any such Change , not needing to be purged , not Unclean thing ever having entered there . see Mr. Durham on Rev. 21 , 1 3 I have seen an Abridgements of the Commands in Rhime much after this sort ; but I have endeavoured to express the same matter in other words than what was in these Verses , and so far as I remember have not repeated any of them Verbatim . 4 It may be thought strange that I should aleadge one part of the Torments of Hell Consisteth in beholding fearfull Objects , seing the Scripture informs us 't is always dark there , yea , 't is freqently called Vtter Darkness : Yet seeing there is nothing wanting in that place to Compleat the Horrour and Torments of the Damned ; And the Beholding of dreadfull Objects , being that which doth Creat Horrour almost as much as any one thing , I do not think it absurd to believe that that may be one part of their Torment . Tho with corporal eyes in the state we not are it be impossible to behold any Object without light : Yet 't is not unlike some such Dreadful objects may be Represented to the Apprehension of the Damned 5 Something both of the Place and Quality of Hell may seem here to be asserted , that cannot be well agreed unto by every one . First as to its quality , I beleive most People do grant there shall be nothing wanting that may compleat the Misery of such as are there ; and seing the Damned shall after the great Day ▪ be Corporally in Hell , I do not think it Absurd to believe they shall be Tormented even by matteriall Fire , and that all the Sulpherous , Betumnious , and Vile matter now Disperssed through the Universe shall be gathered to that Place , this seems to be the opinion of Aquinas and several School-men Q●oted by Durham Rev : 21 I which that Reverand Author doth not oppose , but rather Homologat : For when the Eliments are refined and purged by the great Confragration , all the impure matter in them must either be Annihilated , or placed some where or other , I see no need of its Anicholation , neither can I think of any other place more proper to Lodge it in . As to the place of the Damned , the Scriptures seem to determine , in speaking of it alwayes as a place below the surface of this Terrestrial Glob , and in the Instance of Core Da●ban and Abiram , 't is expresly said they went down alive to the sides of the pit , such as will have all Scripture expressions on this point Methaphorical , I shall not dispute with : But let them know 't is no good place be where it will ▪ 6 This may seem very gross and absurd , but Nevertheless beside the inumerable Multitudes who by their Practise say no less I have even heard some Verbaly express as much , and plead almost in the same words . 7 The Quakers abuse this Scripture when they make use of it against Swearing in Judgement , when Necessarly called thereto , To fear the LORD , and swear by His Name , is no part of the Cerimonal Law , as some of them Foolishly Plead : Neither is Swearing altogether Discharged as doth appear by the 37 Verse , where 't is laid . But let your Communication be yea , yea , and nay , nay , what ever 's more ; ( to wit in Common Discourse ) cometh of evil . And Paul writing to the Galatians Chap. 1 , Ver. 20. useth a more solemn Attestation , in taking GOD to witness the truth of what he wrote ; And I hope no Quaker will aledge there is anie evill in this Expression . 'T is Probable Sweating by the Temple , Altar , and Jerusolem have been the Common Oaths of those times ; Wherefore our Saviour Particularly mentioneth them , thereby giving a Coppy to his Apostles and Ministers , to insist in Reproving the predomining sin of the times wherein they Live. I confess the Quakers run in the safest exeem ; 't is much better to Decline sweating in Judgement , than Rapp out such Dreadful and Execrable Oaths , so frequently as many do ; But all Extreams being bad , none of them are approveable . 8 'T is observable all the Miracles wrought by our Blessed Saviour , were of Mercy and Compassion . He could have made Wine of VVater at any time , but He did it not till there was need for it ; And the People that invited Him to the VVedding like to be affronted for want thereof . He could have created Bread at any time , but he did it not till there was need thereof , to Refresh great multitudes in desart places , when Food could not easily be otherwise had ; And so forth of all the Rest. 9 There 's one thing renders the Miracles pretended to be wrought by the Church of Rome greatly suspicious ( much contrar to the example of our Saviour and his Apostles ) they work their Miracles always before such as doubt nothing of the Truth of their Doctrine ; VVhereas the other only before Great Multitudes of unbelievers did work Miracles , of purpose they might believe . I confess I have heard some times the Papists have Endeavoured to put a cheat on others not of their own profession , impretending to Cure some Persons that they have Suborned to faign themselves Impotent , as that Boy at Aberdeen mentioned in Kno●● Historie . One at Dublin within this seven years . And a VVoman in the North of Ireland , that through their Perswasion faigned her self Dumb , whom a Gentleman that law her Carried about by some Priests or Friers , showing her to the People , & Offering to restore her to her speech , told me that he was in Company Where a Gentleman Jealous of the deceit Threatened her , and when she would not speak for a long time , he Lashed her soundly with a Whip , til she Cry'd out , and Confes'd the deceit ; Some such wonderful Miracles , I believe may be wrought by these Gentlemen : But I Resolve to suspend my Faith of their Doctrine : ( I mean their Traditions and Tenets Repugnant to Holy Write ) till I see them Confirmed by some Miracle where there is no ground of Suspition . I do not doubt but the Gentle-men who Endeavour to put such Hocus Tricks upon the simple , may also deny the matter of Fact of these Instances I have given , & no wonder since one of that gang with whom I Discoursed within these few year● , had the Impudence to deny their was any such thing as a Masacker of the Protestants by the Popists in Ireland within these forty or fifty years , tho' the Fact be so Natour , & many Thousand● yet Alive that saw it with their eye● . He affirmed the Protestants had a Designe to cut off of all the Papists , and they in their own Defence only , were obliged to use some Hostilities , &c. 10 Just while this was at the Press , a Pamphlet Intitulat An Easie way with the Diests , came to the Publick , which solveth this Point Pretty well ; wherefore I referr you to it . Only by the by , I would say to the Quakers , if the Church had Contemned , & neglected the Sacraments , as they do ; we would have wanted one good Proof for confirming the Truth of the Holy Scrip●ures ; For not only do these Ordinances Exhibit , and hold forth to our Senses the Efficacie and Virtue of Christs Blood and Sufferings ; and help us to a more distink uptaking of spiritual things : But also are a most pregnant Evidence of the Verity of the Scriptures , seing they Commence from the very Day these Publick and Nottour Miracles were wrought , on Purpose to Convince the Beholders of the Truth of what is therein Revealed . FINIS . Advertisement . Husbandry Anatomized , or several Rules , and Measures for the better Improvement of the Ground , particularly calculat for Scotland ; wherein 't is shewed much more Increase may be had , than in following the Common way ; and yet much of the present Labour and Expence Saved . To which there is now added a postscript , furder Clearing & applying the same . Edinburgh sold at the ●aigh Coffee house on the North side of the Street near the Cross , price 14 sh : Scots with a Reasonable Abatement to such as Buy them in Gross or Unbound . Notes, typically marginal, from the original text Notes for div A36289-e620 a Rom : 14 , 11 , b Psalm : ●9 , 7. c Math : 12 , 22. d Math : 11 , 5. e Psalm : ● , ● . f Exo● 3 , 14 , g Isa : 44 , 6 , Psalm 11 4 , h Job : 37 , 18. Job ; 9 , 7 , &c. k Job 3● , 4 , Pro : 8 , 29 , l Gen : 1 16 , m Isa : 48. 13. n Gen : 2●● . o 1 King●● , 27 , p Job : 26 13 , 9. * Isa : ●●● 33 q Psam : 14 , 7. r Gen 1 , 1 , Psalm : 36 8 s ●sa : 40 12. t 15 , u 〈…〉 ; 18 9 x Exod : 14. 16 , y Pslm : 68 , 9. z 114. 4. a d : 19. 18. b Exod : 2● c M●●● : 2 , 2 , b Exod : 2● c M●●● : 2 , 2 , d Exod 20 , 7 , ● Psal : 9 17. f Rom : 14 , 10 , h Exod. 2● . 19. g M●rk 9 , ●●● , g Luke 16. 24. * Psalm ● 5. 8. h Exod. 2● . 19. k Deut : 5. 24. 25. l ●xod : 19.13 . m John : ●4 . 2● . n Mark : 1 , 15 , * Mic : 6. 8. p Exod. 9. 14. q Exod , 13. 8. r ●xod . 13. 21 ▪ s Exod. 3 : 16. t Deut. 4. 8. x Exod , 34 : 29. y Deut. 6 , 9. y Exod. 12 , 21 , z Jo●● , 5. 8. a Joh. 7. 46 , b Mat : 9. 21. &c. Mat. 11. ● , d Luk. 4 41. e Luk : 5 , 36 &c. f John 1● . 20. 2 King. 19 , 35. * Rev : 5. 11. * 1 Pet : 3. 10. ● Thes : 5 , 2. i Rev : 6 , 12. &c. k Isa : 34. 4. l Rev : 20 , 11. ● Rev : 6 , 1● . * Psalm : 40. 6. Micc●●6 , 6 , 
A54117	----	Caution humbly offer'd about passing the bill against blasphemy Penn, William, 1644-1718. 1698 Approx. 14 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54117 Wing P1264 Wing C1564A ESTC R220481 43665036 ocm 43665036 36348 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54117) Transcribed from: (Early English Books Online ; image set 36348) Images scanned from microfilm: (Early English books, 1641-1700 ; 2129:14 or 2604:1) Caution humbly offer'd about passing the bill against blasphemy Penn, William, 1644-1718. 7 p. s.n., [London : 1698?] Caption title. Place and date of publication from Wing (2nd ed.). This item appears at reel 2129:14 as Wing (2nd ed.) P1264, and at reel 2604:1 as Wing (2nd ed.) C1564A. Reproduction of original in: British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Oaths -- Early works to 1800. Blasphemy -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion CAUTION Humbly Offer'd ABOUT Passing the Bill against Blasphemy . THE Caution requisite in the Consideration of the Bill against Blasphemy , is this , that the Word may be so well Distinguish'd and Explained , that it may not prove , in Practice , a greater Snare and Suffering to Good Men , than a Restraint upon Ill Ones . For if it be left Ambiguous , so that it may Affect Religious , as well as Lewd and Wicked People , it will , like the Trojan Horse , carry an Army in the Belly of it , to serve the Spleen or Pride of every Party , in their turn of Government , to Oppress the Rest . Charity forbids me to think the Gentlemen , whose Zeal is Imploy'd to Promote the Success of this Bill , have any such unfair Latitudes in their Design ; and therefore I shall First say , What Blasphemy is in it self . Secondly , How Blasphemy is Cognoscible to the Civil Authority , and how far It may fall within Its Province to Consider and Suppress . Blasphemy . then , in it self , is certainly , a Speaking Evilly of God : But what that Evil Speaking is , and how to Distinguish and Explain it , to the Magistrates Purpose , will be the Narrow and Pinch of the Question . I Grant , a Man that shall Seriously Prosess some Erroneous Opinion concerning God , upon a weak Judgment , or a mistaken Education , that Contradicts the Express Text of Holy Scripture , may be said to hold a Blasphemous Opinion , just as such may be said to take God's Name in vain , that Pray to Him , and yet hate to be Reformed by Him : And is God Charges Blasphemy on them that say they are Jews , and are not , but of the Synagogue of Satan : Which , whether it was Error or Hypocrisie , It does not appear to be of such a Nature as is Punishable by the Civil Magistrate . I therefore Distinguish and Say , That Blasphemy , as it falls under the Notice of Civil Power , is not an Humble and Serious Mistake of the Text , but a Presumptuous and Despiteful Expression , or Opinion about the Nature and Being of God : An Irreligious and Scornful Treating of the Divine Majesty in his Nature and Attributes ; and not an Incongruous Speculation , or Erroneous Notion from an Unsound Judgment , or a Misguided Conscience . For what is true of an Heretick , and is his Characteristick , is also true of a Blasphemer ; that is , not a Mistaken , but a Guilty Man : Not a Conscientious , but an Irreligious Person : One that is Condemned in himself , who Dares the Divinity , and Proudly Acts against Knowledge , and so , Conscious to himself of his own Evil and Error . Thus the Apostle to Titus ; A Man that is an Heretick , after the first and second Admonition , Reject ; Knowing that he that is such , is Subverted and Sinneth , being Condemned of himself . And such a Self-condemned Sinner is the Blasphemer proper for the Magistrates Cognizance . Not Considering well of this one word Heretick , in the Apostles sence , viz. One Self-Condemned , or Condemned of Himself , has fill'd the World with Blood and Misery through many Generations . Whereas had St. Paul's Definition and Direction been understood and follow'd , Mistaken Men had been Pittied and Informed , and not Persecuted and Killed for Gods sake ; while the Impious Contemners and Blasphemers of God and Religion had met with their Deserts from the Civil Magistrates . But I will readily confess , that a Person never so Serious in his Mistake concerning God , may very well be Disowned by the Church he is a Member of , because the contrary Sentiment might be one of the Terms of Communion , and no Wrong done ; But Therefore , to say , Take him Goaler , though otherwise a Vertuous , Peaceable and Charitable Man , is a Method , not to be Justified by True Christianity ; especially when that which is required to be Believed , is the Comment , and not the Text , which alone should be Sacred and Controuling in point of Doctrine among Christians . And to say True , 't would be too hard a Task , to defend the Imposition of a Doctrine , not delivered in the Terms of Scripture , which is the Great Creed of Christians , when the Party to Believe does not refuse to give his Faith in the Terms thereof : For after all , Truth loses no Ground by fair Concessions , and I know not how we can well deny that Comments are a sort of Begging of the Question , which have not a Voice from Heaven to Confirm them . I perceive the Bill is Fram'd in favour of the Christian Religion , and of the Trinity , as a main Pillar of it . But after all , I believe our Good Lives will best Recommend and Maintain It. Framing of Creeds hath cost former Ages so very Dear , by the Distraction of Churches , and the Destruction of People , that it were great pitty fresh occasions should be given to Revive a Controversie so well laid . This Quarrel alone , had so besmeared the Face of Christianity with Blood , in the first Ages of the Church , that it lost to Christians that Reverence with the Gentiles , their Piety and Charity had before rais'd to themselves , and their Profession : And whatever we may think , nothing else can Repair our Breaches , and Restore to us Paths to Dwell in . There are several sorts of Creeds , I know , as the Athanasian , Nicean , Sabellian , and in short the Real and Nominal Trinitarians . But since none can be so orthodox as that deliver'd to us in Gods Book , why should we press the point further ? Who can Determine with equal Authority to that of the Holy Ghost ? Who can express His mind Apter ? Or how can we frame a better General to Center In ? At least to maintain Charity by , If our sentiments of the Intention of the Text are not the same ? I speak this with great respect to the secular Authority . For it is certain , that the several Churches , or Religious Societies that may hold these several Modes of Trinity , have that Power over their own Members , by the Common Rules of Fellowship , that as to such Points as are the Terms of Communion , They may Respectively deal with any of them that may forsake their usual Belief ; so far as refusing them any further Communion . But for the Civil Authority , at this time of Day , to Interpose , and Penally Impose any one of them , unless it were the sacred Text ( to which all Parties Refer and Submit ) looks something hard : And when we consider the Divided State of the Nation , the Learning and Freedom of Spirit that is now among the People , and the Liberty of Conscience they are in the Possession of , I must acknowledge , I cannot see the Prudence of it . But to make Property a Sacrifice for mistakes about Religion , if yet it be a mistake ; and to make it So by the vote of Civil Authority , that indeed may Conclude but not Convince , ( for that pretends not to an Infallible Spirit of Decision , as to Truth and Error ) has certainly a Difficulty in it not easily overcome : Since to me it seems to shake those Fundamental Laws by which Property is Declared and Desended . For it is hard to apprehend how Faith is the Foundation of Property . Nor is this all ; for if this Bill Pass , to pick a hole in the Coat of any one Party this time , the rest may say , that perhaps lye open to be hitt upon other Points , what know we but that it will be our Turn next time ; and tho' as to this Doctrine we are within the Pale and Safe , yet upon other Articles we may at another time be equally exposed ; and so that which cannot be done at once , may , in the same manner , by little and little , be accomplished at last , to the Prejudice of every Interest that Dissents from that which is uppermost ? I mean , a forced Uniformity in Worship , Doctrine and Discipline . Certainly Presidents in so Nice a Case must be very dangerous , and every Party being concern'd in every Party's Security , it is obliged , by its own safety , to endeavour the safety of the Rest , tho' , as to the Point on Foot , They Differ'd as much from the Party in Question , as that which holds the Chair . I confess this Consideration moves much with me ; and if their be any ground for it , then certainly there can be no Good One now , for a Bill against Blasphemy , without great Caution and Distinction in the wording of it ; lest Virtue suffer more than Vice , and Dissent rather than Impiety . I have been the Freer in this matter , being neither Deist nor Socinian ; and have no other Exception to the Bill , than that which I have Exprest : For I fear it will be an Occasion of Animosity , if not of Persecution : And as it has more than once happened , that part which Affects the Conscientious shall be more Vigorously Executed , than that which Regards the Irreligious Blasphemer . For it has been Observed , during the Reign of King Charles the Second , that the Dissenters Suffered more in One Year that the Laws were put in Execution , for their Religious Meetings , than the Impious and Debauched did in his Whole Reign : So much more Inclinable were some Men to Wink at Wickedness than Indure a Conscientious Dissent : Of which the Ecclesiastical Courts were but too great an Instance , as well as the Ordinary Sessions of Justice To Conclude , but with all Submission and Respect to Authority , I say again , to make a Culpable and Punishable Blasphemy , there must be an Irreligious and Despiteful Intention and Design in the words of the Person Accused . And here I conceive the Civil Magistrate has the full and free use and exercise of his Authority against Blasphemy : For Blasphemy , in this Sence , Corrupts Good Manner , being a plain and Impudent Indignity and Affront upon the most High Good and God ; and merits not only Law , but the warmest Zeal to suppress It : For to endure it , as it hath been , God knows , too long and too much already , is the high way to Provoke God to vindicate his own Glory and Soveraignity at the cost of the whole Nation ; wherein the Innocent may happen to suffer with the Guilty , tho' to these a Judgment , and to them but an Affliction . It is to be Lamented , as well as aborr'd , that a People of so much Light and Knowledge , and under such pretences to Reformation , should want Zeal to ther Power , to Root out such Scandalous and Impious Practices from among us . There are good Laws , if they were but Imployed to discourage such Irreligious Persons , let their Quality be what it will. Law knows No Respect of Persons , Tho' it too often happens that many Cloathed with Authority Do , that have the Power and are sworn to Suppress them . And indeed , as the case stands , If we are in earnest to suppress Blasphemy , Prophaness and Debauchery , There seems to be but two ways in the Power of the Civil Magistrates ; but they are good ones , and might be in great measure effectual . First , to suppress all Play-Houses , and Gameing-Houses , and Places of Looseness and Debauchery , those Seminaries or Nurseries of Impiety : That have palpably Relax'd the Ancient Discipline of the Nation , and corrupted the Youth of it , to the Ruin of the Honour , Virtue and Fortune , of many Ancient and Worthy Families : And which therefore are the Scandal and Aversion of the Sober Men of every Perswasion . The next way to Extinguish Vice , is to make a Vicious Man Uncapable of being a Magistrate ; who , being conscious of his own Ills , will but faintly Punish other Men's , and whose Power will Awe others from Informing against him . If Publick Employments and Marks of Favour were made the Rewards of Virtue and Ability , where-ever they are found , we should quickly see an Alteration among the Gentry of England , and by their Power and Example , a Reformation among the Common People . And to say true , If Virtue , and not Opinion , were the Test , England would have the Use and Service of the Sobriety and Good Sence of all Her People , for the Suppression of Vice , and Introducing of a General Reformation of Manners : Which God Almighty send . THE END . 
A63590	----	A true narrative of the proceedings at the Sessions-house in the Old-Bayly at a sessions there held on Wednesday the 17th of January 1676/7. Giving a full account of the true tryal and sentence of Lodowick Muggleton for blasphemous words and books. As also the tryals and condemnation of a vvoman for killing her bastard-child; and of a man for personating another person in giving bayl before a judge. With an account how many are condenmed, burn'd in the hand, to be whipt, and transported. With allowance. Roger L'Estrange. 1677 Approx. 7 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A63590 Wing T2820 ESTC R222543 99833702 99833702 38180 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63590) Transcribed from: (Early English Books Online ; image set 38180) Images scanned from microfilm: (Early English books, 1641-1700 ; 2220:13) A true narrative of the proceedings at the Sessions-house in the Old-Bayly at a sessions there held on Wednesday the 17th of January 1676/7. Giving a full account of the true tryal and sentence of Lodowick Muggleton for blasphemous words and books. As also the tryals and condemnation of a vvoman for killing her bastard-child; and of a man for personating another person in giving bayl before a judge. With an account how many are condenmed, burn'd in the hand, to be whipt, and transported. With allowance. Roger L'Estrange. England and Wales. Court of Quarter Sessions of the Peace (London) 8 p. printed for D.M., London : 1676/7. Copy has print show-through. Reproduction of the original in the Guildhall Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Muggleton, Lodowick, 1609-1698 -- Early works to 1800. Trials -- England -- Early works to 1800. Crime -- England -- Early works to 1800. Criminals -- England -- Early works to 1800. Murder -- England -- Early works to 1800. Blasphemy -- Early works to 1800. 2006-01 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2006-05 Judith Siefring Sampled and proofread 2006-05 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A true NARRATIVE Of the Proceedings at the Sessions-house IN THE OLD-BAYLY , At a Sessions there held On Wednesday the 17 th of January 1676 / 7. Giving a full Account of the true Tryal and Sentence of LODOWICK MUGGLETON For Blasphemous Words and Books . As also the Tryals and Condemnation of a VVoman for Killing her Bastard-Child ; and of a Man for personating another person in giving Bayl before a Judge . With an Account how many are Condemned , Burn'd in the Hand , to be Whipt , and Transported . With Allowance . Roger L'Estrange . LONDON : Printed for D. M. 1676 / 7. The Proceedings at the Sessions in the Old bayly , on Wednesday the 17th of this Instant January 1676 / 7. NOt to trouble the Reader with a tedious Relation of things trivial or impertinent , the most considederable or remarkable Transactions of this Sessions were as follows . First , the tryal of that grand and notorious Impostor Lodowick Muggleton , of whom to give the world a brief Account , we must acquaint you , that he was originally a Journyman-Taylor , and ( some say ) afterwards kept a Botchers stall ; but having a strange enthusiastick head , began about the year 1651 , to enter into Confederacy with one Reeves ( another Brother of the Sheers ) who resolve to cut out a new Scheme or Fashion of Religion ; and to that purpose declare themselves , The two last VVitnesses of God that ever should be upon the Earth ; and that they had absolute and irrevocable power to save and damn whom they pleas'd ; to which end one call'd himself the Blessing , the other the Cursing Prophet . And the said Reeves dying some years since , Muggleton pretends his Spirit was left with him , and the whole power of Witnessing , Blessing , and Cursing , devolved into his hands , which he as impiously practised upon the least affront or opposition ; pronouncing persons damn'd by their particular Names , blasphemously adding , That God , Angels , or Men could not afterwards save them . And as all Hereticks covet to be Authors and Ring-leaders to a Sect , so by divers printed Books and Corner conferences , he easily seduced divers weak and instable people ( especially of the Female-Sex ) to become his Proselytes , who from him call themselves Muggletonians : So impossible it is for the wildest and most senseless , as well as most impious Notions , when broached with impudence among the Rabble , not to meet with some heads so irregular as to embrace them for serious Truths , or divine Revelations . This Muggleton's house being searched about August last , a great quantity of his books were seized , some of which , it was now proved , he owned the writing of , and that he had caus'd them to be printed ; for which he was now indicted , many wicked Passages out of them being recited in the Indictment , but so horrid and blasphemous , that we think fit to spare the Christian modesty of each pious ear , by not repeating the same here , where there is no necessity for it . The Prisoner pleaded not guilty , but frustrated the general expectation , by saying nothing further either to excuse or justice himself , but had a Counsel appear'd for him , who ingenuously declar'd himself asham'd to speak a word in favour of such a Cause ; onely desired the Court to take notice , that the Books were dated before the last Act of Grace ; but it being usual to Antedate or Post-date Titles of books , as best suits with the Publisher's interest , and that he had since that Act owned and published the same , that Plea was over-rul'd ; and the said Muggleton being found guilty by the Jury , was afterwards sentenced by the Court to stand three days in the Pillory at three the most eminent places of the City , with Papers shewing his Crime ; and his Books so seized , divided into three parts , to be burnt over his head upon the Pillory : And besides , to be fined Five hundred pound , and to continue in Goal till the same be paid , and afterwards for his life , unless he procured good Bail , such as the Court should accept of , and not of his own Gang , Faction , or Sect , for his being of the good Behaviour . The next was a woman of about Forty years of age , and one that had six Children by a Husband since dead , but was , it seems , still of too Youthful a temper ; for being lately deliver'd , by her self , of a Bastard-child on a Wednesday-morning , she most barbarously murthered it by crushing the head , and wounding it both in the scull and eyes ( as is supposed ) with a pair of Sizzars , and then fairly puts it into a Platter and sets it upon a shelf , where it continued till Saturday-morning , when a woman lodging above her in the same house , coming down to visit her , and examining her more strictly , by reason of some symptoms the observed , she now Prisoner confess'd she had miscarried , and looking for the Embryo they found a perfect Child murthered , as you have heard . She pretended her self distracted when the fact was done ; but it appearing that she had sense enough to endeavour to conceal it , she was Convicted and Condemned A man was likewise Condemned to die for a kind of unusual Crime , but such as the Law , by reason of its bad example and mischievous tendency , has thought fit to restrain with capital Punishment ; which was , that there being a Suit at Law depending between two persons , the Prisoner comes and personating another man , is Bayl for one of the parties before a Judge ; upon which afterwards the man whose name he had assumed knowing nothing of the business , was taken up , to his great damage , &c. He begg'd heartily for Transportation , but it could not be granted . Four Bayliffs and Followers were arraigned by one they went to arrest , who pretended to have lost some odde Trifles ; but they were not found guilty . Two persons were Condemned to die , two Burn'd in the hand , and two sentenced to be Whip'd : And so the Sessions ended with the day . FINIS . 
A45376	----	A discourse concerning zeal against immorality and prophaness deliver'd in two sermons in St. Michaels Church Dublin, October 29, and November 26. 1699. Hamilton, William, d. 1729. 1700 Approx. 146 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A45376 Wing H488 ESTC R216947 99828659 99828659 33090 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45376) Transcribed from: (Early English Books Online ; image set 33090) Images scanned from microfilm: (Early English books, 1641-1700 ; 2147:1) A discourse concerning zeal against immorality and prophaness deliver'd in two sermons in St. Michaels Church Dublin, October 29, and November 26. 1699. Hamilton, William, d. 1729. [4], 63, [1] p. printed by Joseph Ray in Skinner-Row, for Jacob Milner bookseller in Essex-Street, Dublin : 1700. Preface signed: William Hamilton. Errata at foot of p. 63. Reproduction of the original in Dr. Williams' Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, Irish -- 17th century. Immorality -- Early works to 1800. Blasphemy -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2005-01 SPi Global Keyed and coded from ProQuest page images 2005-02 Jonathan Blaney Sampled and proofread 2005-02 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A DISCOURSE CONCERNING ZEAL , AGAINST Immorality and Prophaness Deliver'd in Two SERMONS IN St. Michaels Church DVBLIN , October 29 , and November 26. 1699. DUBLIN , Printed by Joseph Ray in Skinner-Row , for Jacob Milner Bookseller in Essex-Street , 1700. TO THE SOCIETIES FOR REFORMATION of MANNERS . I Consented the more readily to Publish the following Discourse , least I might be suspected as wanting that Zeal my self , which I Recommended to others , and as Afraid of those Censures , which I Exhorted you to Despise . Since therefore you think the Publication of it , may do some Service to Religion , and Promote that Excellent Undertaking , wherein you have engag'd your selves ; I do willingly put it into your Hands , without making any Apology for those Defects , which may render it lyable to Exceptions : For True Zeal Studies to do Good , rather than to Please ; To Improve Men in Piety , not to Gratifie a Vain Curiosity . Plain Dealing is a Part of its Character , and it boldly tells Men necessary ( tho often disobliging ) Truths , being more concern'd that the Food it gives , be Wholesome and Nourishing , than Drest up with great Nicety and Art. That GOD wou'd Strengthen and Improve your Zeal , and add to your Numbers many more Zealously Affected in all good things : That he wou'd Bless your Endeavours , against Vice and Prophaness with Success , and make You happy Instruments of Advancing and Establishing a General Reformation of Manners , and at last Reward your Piety and Zeal , with the Glories and Happiness of Heaven : Is with great Sincerity Pray'd for , by Your Faithful and Affectionate Servant William Hamilton . Gal. IV. xviii . It is good to be zealously affected always in a good thing . THE Two great Extremes in Religion opposite to the genuine Spirit of Christianity and equally destructive of it , are a Cold Indifference on the one hand ; on the other , an Intemperate Zeal . This Transports a Man beyond all bounds of Sobriety and Prudence ; and where the other prevails that Life and Fervour must be wanting , without which we can neither be good Christians our selves , nor successful Instruments in making others so . So that it is in the Moral as in the Natural World , wherein there are violent Degrees both of Heat and Cold , there are Regions continually expos'd to the Suns hottest Rays , there are others under the constant power of Ice and Snow ; in the one you Freeze , you are Scorch'd in the other . But still betwixt these Extremes , lye Temperate Climates , where Cold and Heat are regularly divided , where there 's enough of each to answer the Necessities of Nature , and Ends of Creation . Thus it is , thus it ought to be in Religion , we are to choose a middle way betwixt the Lethargy of the Careless , and Violence of the Zealot . A Religious warmth shou'd actuate our Spirits , but no Wild-Fire shou'd inflame them . We shou'd have a hearty concern for the Honour of GOD , and the Promotion of Piety , and an equal abhorrence of Prophaness and Vice , but then Modesty and Humility , Sincerity and Prudence , shou'd still accompany our Zeal . It shou'd be Peaceable and Impartial ; its End manifestly good , its manner of Acting Regular and Legal : And then it wou'd be such Zeal as St. Paul recommends to us , It is good to be Zealously Affected always in a good thing . Zeal in the general acceptation of the World , signifies such a fervent emotion of our Spirits , such an inflammation of our Passions and Affections , as makes us pressing and earnest , in the pursuit of any undertaking , together with some degree of Trouble and Impatience , at our being oppos'd in our Designs , and obstructed in the attainment of them . Whatever we vigorously contend for , and prosecute with a strong endeavour , for that thing we may be said to be Zealous . Zeal then resides in the Affections , and has its sway over them ; and indeed whenever we are Zealously Affected , all our Passions and Affections have new Heat and Vigour infus'd into them , and they become more strong and lively than before . Our Love fixes on the Object of our Zeal , and we grasp it with a powerful bent of desire , and Zeal excites our passion of Hatred , against whatever is contrary to the thing we Love. Zeal enlivens our hopes with the flattering expectations of success , but sometimes dejects our Spirits , with the apprehensions of disappointment . Great Joy attends a Prosperous Zeal , and 't is hard not to be griev'd , when we are Zealous in vain . So that Zeal is strictly nothing else , but a very strong and active warmth of the two prevailing Passions of Love and Hatred : of Love towards what appears Good and Excellent : Of Hatred against what we judge Evil and Dangerous ; all our other Passions and Affections ; Fears and Hopes ; Joy and Grief being consequent upon these . Thus for Example . Do we passionately Love GOD , and Burn with some degree of Angels Fire ? Does he possess the Chief Empire of our Hearts and Minds ; and do we suffer nothing to out-Rival him in our Affections ? The consequence of this must be , that with great industry and application we propagate his Service , and earnestly contend for his Glory ; That we make it the constant matter of our Study and Prayers , to engage others to Love his Name and Obey his Laws . That our most sensible Grief shall be the effect of seeing him Dishonour'd , our greatest Joy , of seeing Religion Prosper . And thus we may be said to be Zealously Affected towards GOD. Again , do we hate and abhor Sin with the same degree of Passion , wherewith we love GOD ? Do we see something in it contrary to the Divine Nature ; to Infinite Purity , Justice and Goodness , as also to our own reason and Happiness ? Then we must needs labour to destroy it as a common Enemy ; and cannot but mightily Rejoyce , when we do it with any Success . And so we are Zealously Affected against Sin. I own the Word Zeal is frequently in Scripture taken in a bad sence ; Emulations [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] are by St. Paul reckon'd among the works of the Flesh , Gal. 5.20 . And St. James cautions us against [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Bitter Envying , or Zeal . Ja. 3.14 . And indeed it is the Object of our Zeal together with its manner of acting , that renders it either Vertuous or Unlawful , a Duty or a Sin. If we envy our Neighbours Happiness , are uneasie at his Prosperity , and pleas'd with his Misfortunes : Then is our Zeal highly Wicked , it is the prevailing Quality , the very Essence of the Devil . But if our Zeal fixes upon a right Object , proposes as its end something morally good ; and prosecutes that end by fair justifiable Methods : Then is it a Commendable and Christian Zeal . But now to render our Zeal truly such , these two Qualifications are necessary : That it be constant and lasting ; and that it be employed in a good thing . I. Our Zeal must be constant and lasting . It is good to be Zealously Affected always . True Zeal is no sudden Heat , no violent Transport , nor gust of Passion , which is vehement for a while but soon blows over ; but is a constant Religious frame of Mind . 'T is true it is not always upon the stretch , nor acts to the utmost of its force , yet is it habitually dispos'd to it . Like Fire it is ever moving , yet burns not still alike , but is sometimes blown up into a Flame . But that which in the Second place Consecrates our Zeal , and renders it such as St. Paul's was , and such as he proposes to us as excellent and necessary , is the goodness of its Object . It is good to be Zealously Affected always , provided it be in a good thing . For the more intense our Zeal is , the greater mischief it does , if we mistake in the Object of it : As the sharper the Weapon , and the more violent the Blow , the deeper , the more dangerous must be the Wound . And both Sacred and Prophane History afford us many melancholly instances of the dismal effects of a Misguided Zeal , which being mistaken in its Object , and over violent in its degree , has prov'd fatal to Religion , and set the World on Fire . But now since the case is so , since Zeal which is not determin'd to a right Object is generally hurtful and always vain ; the great Question is , what is the proper Object of Religious Zeal , and what is that good thing wherein it is good to be always Zealously Affected ? This is on all hands allow'd to be that ( what ever that particularly may be ) whereby the Glory of God is Promoted , Religion Strengthen'd , the good of others and our own Salvation Advanc'd and Secur'd . So far there is no Controversie , and all persuasions agree . But the misery is , when Men come to enter upon Particulars , their Zeal is for the most part confin'd to the interest and opinions of a Party , to things of smaller Concernment and Importance , to the externals of Religion , and modes Worship , things wherein Men never did , nor ever will agree . And while they nicely dispute and eagerly contend about these , they too often overlook The weightier Matters of the Law , Judgment , Mercy , and Faith. The Life of Religion , Piety and Virtue . It is very true , that nothing in Religion shou'd be esteem'd little or inconsiderable ; if it belongs to Religion at all it must be of moment and challenges our regard . Yet it will be easily acknowledg'd , that some things of greater necessity than others , and tho nothing is small enough to fall below our notice , yet what is of greatest Weight deserves our first and greatest Zeal ; and as our Saviour speaks in a Parallel case , the one we shou'd be sure to do , yet so as not to leave the other undone . Mat. 23.23 . Those things therefore which the Natural Reason of Mankind approves , & all the differing Parties of Christians agree in as good and excellent , those are undoubtedly the fittest Objects of a Christian's Zeal , and the good things wherein we ought to be most Zealously Affected . Such are the great and substantial Parts of our Duty to GOD and our Neighbour , the constant exercise of Piety and Devotion towards the one , of Justice , and Charity towards the other : The attainment of the particular Virtues of the Christian Life ; such as Humility , Meekness , Patience , Self-denyal , and the like ; and promoting as effectually as we can the Practice of them in others . And such likewise in a particular manner are , suppressing publick and scandalous Immoralities , and restraining the progress of Vice , by a just Execution of our Laws against it , stemming the Torrent of Impiety and Prophaness , and correcting Lewd and Disorderly Practices . Zeal that is employ'd in such things as these is truly Glorious , and it is good to be Zealously Affected always in them : It is good to be active and industrious , constant and indefatigable , in so Divine a Service ; a Service that has all the Encouragements of Earth and Heaven , to invite us to it ; intitles us here to GOD's particular Grace and Favour , and to extraordinary degrees of Glory hereafter . This my Brethren is the good thing wherein you have been , and I hope still are so Zealously Affected . You have stood in the Gap , and oppos'd that Flood of Wickedness , which not long since , had almost overwhelm'd us . You have in some measure check'd those Crimes , which heretofore were publickly committed , with Impunity , and without shame . Your Endeavours and Examples have gain'd many Proselites to Piety , which after long languishing , begins to recover both Strength and Courage ; and to shine forth like that Great Light which rules and makes the Day ; tho like the same Sun , its Brightness is sometimes obscur'd by Clouds : Its Branches are adorn'd with very fair Blossoms , which promise a plentiful Stock of excellent Fruit. You have engag'd in a Service acceptable to good Men , and ( what is infinitely more valuable ) pleasing to GOD himself , and you may be assur'd , you shall never want their Prayers , nor his Blessing . A Service so Heavenly , that it renders the meanest concern'd in it truly Honourable , and adds more than a Title , an Estate or even a Crown , to the lustre and dignity of the Greatest . A Service which we are all oblig'd to encourage and promote , according to our different Capacities and Conditions ; if we are Ministers , by earnest Exhortations and good Example : If Magistrates , by a just and impartial exercise of our Authority : And if we are but Christians , we may be useful to it , by the sincerity and constancy of our Prayers . Now the First of these is , what at present my Office and your Desires oblige me to Perform . I shall therefore testifie my own Zeal , to the great Work you have taken in hand , by offering the best Motives I am able to Excite and Confirm yours : That so your Zeal may never languish , nor your Affections to your Masters service abate and cool : But that this Heavenly Flame of True Zeal may Burn Brighter and Stronger in your Souls to the last ; may in the Evening of Life maintain its Noon-Day Vigour , until with the Spirits wherein it dwelt , it be Translated to the other World , and from the Zeal of Men , be refin'd to that of Angels : That so likewise , unreasonable Calumnies and Censures may never divert you from your Noble Resolutions , but that you may become more Fixed , Couragious , and Undaunted , in advancing Piety and suppressing Vice ; more earnest in your Prayers to GOD , to keep you stedfast and firm to your good purposes , and to bless your Endeavours with success . And tho I can say little upon this Argument but what you have already heard , and know ; yet I hope to be at least your Remembrancer , if not your Instructor , to put you in remembrance of these things , tho you know them , and be establish'd in the present Truth . 2 Pet. 1.12 . In order to which I purpose to do Four Things . First , To enquire what those particular Sins are , in suppressing of which we ought to be most Zealously Affected . Secondly , To consider who are principally oblig'd , and concern'd to be Zealously Affected , against those dangerous Sins . Thirdly , To point out some of those ways , wherein we may most usefully employ and shew our Zeal , so as to attain its excellent End. And Fourthly , To offer such Motives , as may best excite and confirm our Zeal , that so we may be Zealously Affected always in that good thing about which we ought to be engag'd . I. I am to enquire what those particular Sins are in suppressing of which we ought to be most Zealously Affected . It has already been observ'd in general , that promoting our known Duty , undisputed Piety and Virtue , is the best thing wherein we can be Zealously Affected . For these are the Essentials of Religion , without which no other priviliges we can enjoy or boast of , will be of any advantage to us . Now this will be most happily effected , by suppressing those Vices and Impieties , which more directly dishonour GOD , and weaken Religion ; and such undoubtedly are Blasphemous Oaths and Curses , Prophaning the Lords Day , either by our Ordinary Labours , or Scandalous Diversions ; together with the Brutal Vices of Intemperance and Lewdness . Now we ought to be more Zealously Affected against these , than other Sins , because they are more destructive Enemies to Piety ; there 's more of Leprosie and Infection in them , and they are attended with more Fatal Consequences : Other Sins , I say , which being more private and unobserv'd , draw not such a Train of Mischiefs after them . The first Sin then , against which it is a good thing to be Zealously Affected , is Prophane Cursing and Swearing . That horrid Sin , which Dares Omnipotence , and Mocks avenging Justice , which affronts GOD out of Diversion , and Plays with his Thunder and Lightning . That Sin , which strikes at the Foundations of Religion , by involving Men in frequent Perjuries , and taking off all Reverence for an Oath . That Sin , which hurries daily many Souls to Hell , and is the fearful of Language of that place of Impiety , as well as Torment ; and where the Damn'd at once Gnaw their Tongues for Pain , and Blaspheam the GOD of Heaven . That Sin I say , shou'd surely stir up the Indignation and Zeal of all those who have any Honour , any Love for GOD or Religion to punish , to destroy it ; so effectually to suppress it , that it never may again Triumph in our Streets . The misplac'd Devotion of the Athenians , inflam'd St. Paul's Zeal : He was fill'd with various Passions of Anger , of Pity , and of Grief , to see the City wholly given to Idolatry ; He Argued , he Contended with their greatest Philosophers , and even hazarded his Life to Convert them . And shou'd not our Spirits be moved within us , to hear the Venerable Name of the True GOD , Impiously Prophan'd , and Ridiculously Invok'd ; and that not by Ignorant Heathens , but Pretended Christians ? by those who while they usurp that Sacred Title . Are not only far from GOD in their Hearts , but with their very Lips Dishonour him ? It must needs therefore be a good thing to be Zealously Affected , against this prevailing Sin ; to Vindicate GOD's Honour , and bring those who Prophane his Name to Punishment . A Second Sin against which , it is a good thing to be Zealously Affected , is the Violation of the Lords-Day , that Day which is Dedicated to the Worship and Service of GOD. The Prophanation of the Lords-Day , has so fatal an influence on Religion , and tends so naturally to deface it , that they who are Zealously Affected for the one , must have a tender regard for the other . For the concerns of this World , do so steal upon Mens Minds , so charm and bewitch them , that did not the constant returns of the Lords-Day relax their Thoughts , and call them off from Business and Diversion , to Religion and Devotion ; not only the Power but form of Godliness wou'd be lost , not only the thing it self , but very Name of Religion wou'd be Banish'd the World. Whereas the Religious Observation of the Lords-Day , does often awaken those good thoughts , which all the Week have lay'n Buried under Cares and Pleasures . And many who at first go to Church out of Decency and Custom , will at length go out of Religion and Devotion . And indeed our joyning in Devout Prayers , and Heavenly Praises , hearing the Holy Scriptures Read , and our Duty affectionately recommended ; all these preserve Spiritual Life , keep Conscience sensible and tender . And the more strictly the Lords-Day is kept , the better will it answer the end of its Institution , the more effectually promote Piety , and secure Religion , whereas if only a part of it be allow'd to the Worship of GOD , and the rest taken up in Sports and Diversions , it is to be fear'd , that our Morning Thoughts will soon pass away ; and that the Evening Pastimes will deface all the good Impressions of the Day . Now shall we not do excellent Service to Religion , by rescuing the Lords-Day from Scandalous Abuses , and hindring those Practices which must if not prevented , destroy it ? The Honour of GOD is inseparably united to that of his Day . And Religion must languish and decay , when that Day is Neglected or Prophan'd : Publick Worship must be disus'd , and Private fall of Consequence . Of this our Governours are sensible , and therefore good Laws have been Enacted to hinder it ; which are but a dead letter unless vigorously Executed . This surely then deserves and calls for our most active Zeal , to put the Laws in Execution against the Prophaners of the Lords-Day , since the preservation or ruin of Religion , does in a great measure depend upon it . Thirdly , They who are Zealously Affected against Sin , must labour to suppress Lewdness and Uncleaness , and make those Wretched Creatures feel the just Severity of the Laws , who set up Factories for Wickedness , and make Prostitution their Trade . Christianity is an Undefil'd Religion , and the Wisdom from above is pure or chaste ; it prohibits all Lascivious Practices , and lays restraints on our Thoughts . And is it possible there shou'd be any Country where this Holy Religion is Publickly Profess'd , and Divine Laws enforc'd by Temporal Punishments ; where there are Christian Ministers to perswade , and Christian Mgistrates to correct Offenders : In which notwithstanding Lewdness and Debauchery should be so much , so long wink'd at , as almost to plead Prescription , and Toleration ? That there shou'd be Seminaries for Uncleaness , and yet unpunished , unregarded ? Thus it has been heretofore among us , and these Vices are still not only too commonly committed , but glory'd in , to the great Dishonour of GOD , and Reproach of Religion . That then must be an excellent Zeal which dares check and oppose these abominable Sins ; which inspires us with Courage to Rescue our Christianity from Contempt , by bringing the Scandals of it to just Punishment and Shame , without being mov'd at their Insolence , or afraid of their Revenge . There are many other very common , very dangerous Sins , against which it is a good thing to be Zealously Aflected , particularly Common Drunkenness , and Excessive Gaming . For these are not only great Sins in themselves , but often the unhappy causes of those I have already nam'd . Gaming inflames the Passions , fills the Mouth with Curses , and the whole Man with Rage . Drunkenness divests Men of their Reason , and puts every irregular desire into a Ferment ; and then no wonder if Blasphemies be their Language , and Fleshly Lusts prevail against them . And very often Religion is neglected on the Lords-Day , for the sake of Drinking or Gaming , and wasted away in those mean , unprofitable Entertainments . But since our Laws more directly take Cognizance of those other Sins , I wou'd to GOD that our Zeal were successful in entirely suppressing them . For they are the most pernicious Scandals to Religion , and shou'd therefore be the more immediate Objects of our Zeal And were no Swearing heard among us , were the Lords-Day employ'd in Exercises of Religion and Devotion , and were all known Traders in in Lewdness driven away ; what a Holy , what a Happy People wou'd we soon become ? How Glorious wou'd Piety appear with all its Beauteous Charms ? How wou'd Religion Prosper and Flourish ? How wou'd Wickedness Blush and Tremble , and Fly away ? And this might soon be effected , did all heartily join in it , who are under particular Obligations so to do ; which brings me in the Second place to consider who are principally oblig'd and concern'd to be Zealously Affected against those dangerous Sins . 'T is certainly reason sufficient why we shou'd be zealously affected against publick Vices that we are Christians : Professors of that Religion which exacts the highest degrees of Holiness from our selves , and requires us to be Zealous and Industrious in reclaiming others from their evil ways , and in promoting Religion and Reformation of Manners in the World. But sometimes particular Obligations arising from our Stations and Circumstances here , are superadded to those which Christianity lays upon us , which must be various as our Capacities and Conditions are . I shall therefore mention several ranks of Men , who are principally concern'd in this Great Work , and are bound with more than ordinary Diligence and Zeal to apply themselves to it . The First I shall name are the Ministers of Religion , those who are Dedicated to the immediate Service of GOD , to Preach his Word , Administer his Sacraments , and attend at his Altar . And certainly we who are Embassadors from Christ for this very end and purpose , to beseech Sinners to be reconcil'd to GOD , to whose Service we are solemnly set apart by the imposition of Hands and Prayer ; we who are Messengers , Watch-Men , and Stewards of the LORD , Titles of great Dignity and Honour , and expressive of constant Diligence and Labour ; we I say , shou'd oppose Vice , with a very active Zeal , and with unweari'd application ; shou'd encourage all proposals for Reformation of Manners , and lead the way to others , in putting them in Execution . Shou'd like GOD's Ministers in Heaven be a Flame of Fire burning with Zeal so refin'd and pure , that like theirs it may never fail ; so strong and vigorous , as may spare indeed the Sinners , but entirely destroy their Vices . The Reformation of Mens Manners , in order to the Salvation of their Souls , is the end of our Preaching , and all our Labours ; and shou'd we not animate those good Men who have avow'dly enter'd the Lists against Wickedness , since we have reason to hope that thereby our Work will become more easie and delightful , and that more encouraging successes will attend our Ministry , the most difficult obstructions ( such publick Vices are ) being happily remov'd ? Nay shou'd we not bless GOD for exciting a Spirit of Piety and Religious Zeal amongst us ; that there are any in this degenerate World , who have a true concern for Religion and Virtue ? And don 't all such deserve our Countenance and Encouragement , our greatest esteem and tenderest affection ? And shou'd we not chearfully pertake in all their Difficulties and Dangers , as we hope to share in their Rewards and Glory ? 'T is usual to complain of the Corruptions of the Age , but complaints hardly ever work a Cure. Our discourses may be passionate against prevailing Sins , and yet those Sins continue to prevail , the most Guilty being seldom our Hearers , and when they are , not regarding what we say . It is fit then , it is necessary , that we use Arguments of another Nature , and punish those who are proof against all Perswasions , that with Stripes and Blows we make those Deaf Adders move , who stop their Ears against the Voice of the wisest Charmer ; make those feel the coercive power of Humane Laws , who impiously violate the Laws of GOD. We call our selves Successors of the Apostles and Prophets , and such undoubtedly all Lawful Ministers are : And shou'd not that one consideration inspire us with their Diligence , their Courage and their Zeal ? That so we may oppose Prophaneness as Elijah did Idolatry , and with the resolution of St. Paul Reason of Righteousness , Temperance and Judgment to come ? But shou'd there be any so Complaisant for Wickedness , so Cowardly and Mean , as to be afraid or asham'd to disturb it in its antient Possessions ; must they not Blush when Surrounded with a Cloud of Witnesses of their own Order , of Apostles , and Bishops , and Pastors , who were not only Preachers of Righteousness , but Reformers of Manners ? Who did not think they had discharg'd their Duty , by saying some handsome things against Vice ; bu● being acted by a Holy Zeal , were particular and warm in Advices , vehement in their Expostulations , and bold in their Reproofs ? While Men were wicked they pity'd them , they pray'd for them , but never made them their Intimates and Companions ▪ They treated them as their Patients , whose recovery they heartily endeavoured , but never by Flattery and Compliance encreas'd their Distemper . I hope in GOD there are few or none among us guilty of these Faults , so disagreeable to their Character , and prejudicial to Religion ; the contrary I think is apparent , that those who are most remarkable for their Piety , and eminent for their Stations in the Church , do further and encourage all prudent designs for suppressing Vice , and restoring Piety to its just Glory . But if there shou'd be any who have so far degenerated from the Zeal of their Primitive Predecessors , as to be negligent and remiss in this important Concern ( and if some shou'd be so , among so many , 't is not at all to be wondred at , nor any reasonable Objection against our Church ) for such this Address is intended , and that sufficiently justifies the plainess of it , since sure I am they need it . Secondly , Next to the Ministers of Religion , the greatest Obligations of being Zealously Affected against publick reigning Vices lye upon Magistrates , upon those who are invested with Authority and Power . And that it is the Duty of Magistrates with great Courage and Impartiality , to suppress and punish all Wicked Practices . is plain from several Intimations of it in Holy Scripture . As that Rulers are not a Terror to Good Works but to the Evil. And if we do that which is Good , we need not be afraid of the Power , but shall have praise of the same : That he is the Minister of GOD for good , and beareth not the Sword in vain , and is a Revenger to execute Wrath upon him that doth Evil. Rom. 13.3 , 4. Again , we are commanded to be subject to Governours who are appointed for the punishment of Evil Doers , and the praise of them that do well . 1 Pet. 2.14 . From all which it appears what sort of Persons Magistrates shou'd be ; to evil works they shou'd be still a Terror , and the Sword of Justice they shou'd never bear in vain . Upon them that do Evil 't is their Duty to execute Wrath ; but good Works they are to Encourage , good Men they are to Support and Praise . 'T is for this end that they have Power given them over others , by him from whom they originally derive their Commissions , all Power being Ordained by him , for by him Kings Reign , and Princes decree Justice , and therefore his Service they shou'd constantly perform , and study the Vindication and Promotion of his Honour . Besides , the Suppression of Wickedness and Vice is one great End of all Magistracy and Government , because thereby that which is its sole end the publick Peace and Safety , is effectually attain'd and secur'd . For it is inconsistent with the Publick Safety , to suffer Wickedness to go on unrestrained , Wickedness , I say , which has a natural tendency to Confusion and Disorder , endangers the Peace , and destroys the happiness of Society . For the Natural Consequence of this must be , the entire Ruine of Religion ; and when that is gone , and Men are under no Tyes of Conscience , have no regard for GOD , believe not his Providence , and are under no apprehensions of his just Indignation , what Villanies then must be every where committed ? What Feuds must continually arise betwixt Governours and Subjects , the one being Tyrannical , and the other Rebellious ? What security can Men have for their Lives or Fortunes , when Perjury shall be no longer dreaded as a Crime ? What an Emblem of Hell must this World become , Criminals being too numerous , too big to be Corrected ? when those who by their office are supposs'd to be Guardians of Virtue , by their Practice , will appear Patrons of Impiety . Nay the resemblance will hold , not only in the Worlds Wickedness and Confusion , but Misery too ; since Vice Countenanc'd by the neglect of Magistrates , must needs exasperate the Wrath of Heaven , and bring down heavy Judgments on those Nations , where it is allow'd to thrive , where warm'd and nourish'd by Connivence . But surely Magistrates cannot neglect the Execution of the Laws against Immorality and Prophaness , upon such easie Terms , as some of them ( if we may judge by their Practice ) imagine ; since when they enter upon their Office , they are Sworn to Execute and Maintain those Laws after their Wit and Power , with equal respect to Poor and Rich ; and therefore every wilful Omission of their Duty , is a Violation of a Solemn Oath , and adds a new Perjury to all their other Crimes . And what a sad account shall such Men have to make at the Day of Judgment ? Must they not be rank'd with Judas , and such other Wretches , having betray'd that Religion , they were oblig'd to defend , and protected those Vices , they were commanded , they were sworn to Suppress ? And how happy wou'd it be both for them and us , did all our Magistrates consider and act agreeably to the great Trust repos'd in them ? Did they with united Counsels and Endeavours put a stop to Vice , and not commit those Crimes themselves , they were commanded to punish in others ? How wou'd all the Blessings of Heaven and Earth flow down upon us ? And what a happy change wou'd their Zeal and Courage soon produce ? Vice wou'd sneak and not dare to shew its Deform'd Face ; Men wou'd be asham'd of their Wickedness , and tremble for fear of a Discovery , but never dare to Glory in it ; and all their deeds of Darkness , wou'd retire and shun the Light. And certainly a Faithful Magistrate is a Publick Blessing : He 's the most useful Member of the Common-Wealth , the best Patriot of his Country , and to his Prince a most Valuable Subject . He deserves all the Honour the present Age can give , and while the Name of some shall Rot , Generations to come shall call him Blessed . And Praised be GOD's Holy Name , such Magistrates are not wholly wanting among us , there are some even in this City , who upon all proper Occasions , express a generous Zeal against Lewdness , Immorality and Prophaness ; and have been glorious Instruments in restraining those Crimes , which were usually committed with a daring Impudence : Magistrates , who are Zealous for their Masters Honour , and protect and encourage those who are active and forward in his Service , whose actions are agreeable to the end for which they were appointed , the Punishment of Evil-doers , and Praise of them that do well . The Merit of such Excellent Men , challenges the most publick and grateful acknowledgments which the Friends of Piety can pay ; and next to the great GOD of Heaven , we shou'd be loudest in the Praises of these Ornaments of Magistracy , Supports of Virtue , and Zealous Promoters of Reformation . And I 'm very confident they shall never want a more valuable benefit than Commendations , the sincere and constant Prayers of all good Men , for their temporal and eteranal Happiness . And I trust that the same GOD , who has begun a good work in them , will continue , will improve , and bring it to perfection . That he will so animate and assist them , that they shall never grow weary in well-doing , nor think any thing a trouble wherein GOD and Religion are concern'd . And others will I hope be influenc'd by these Examples , to walk in their Steps , and immitate their Zeal : That so all our Magistrates may enjoy the invaluable satisfaction which doing good to the World does here afford ; all may be intitl'd to a Glorious Reward in Heaven . Whatever particular Obligations lye upon Magistrates , to be Zealously Affected against Prophaness and Vice , do likewise respect the Nobility and Gentry . 'T is true , they are not all Sworn to Execute the Laws , yet Honours and Estates are conferr'd upon them , by the Sovereign Proprietor of all things , that they may be qualifi'd thereby to be the more serviceable to the interests of Piety and Religion . These Gifts of Heaven are Talents for which they must render an account to the Great Donor of them : And if they improve them to his Glory , and the good of Mankind ; If they will not decline expence nor trouble , to destroy Vice , and make Religion prosper ; then they answer the intention of Providence , and shall be able to give an account of their Stewardship with Joy. They shall entail lasting Blessings upon their Families , and secure endless Glory to themselves . Nay they will silence the Clamours of Malice and Envy , since few won't rejoice at the greatness of those who make all their privileges subservient to Piety and Virtue . A Third sort of Persons who are concern'd to be Zealously Affected against those dangerous Sins are Penitents : Those who having heretofore been engag'd in sinful Courses , are by the Grace of GOD delivered from their Bondage , and restor'd to a better Mind . 'T is a common observation , that Penitents are more Zealous , than any others against Sin : And indeed ther 's a Natural Reason why it shou'd be so ; for the more Men know of Vice , when once throughly awaken'd from its Charms , they more they will abhor and detest it . Besides , 't is what they are strictly oblig'd to in Conscience : For having heretofore dishonour'd GOD , obstructed Religion , and made Men Enemies to Virtue : They are bound ( if I may so speak ) to make what Restitution they can to all those , for the Injuries they have done them . Have they heretofore Prophan'd GOD's Name , or his Word , or his Day ? Then surely if their Repentance be sincere , they will not only in the highest manner honour these themselves , but be very assiduous to procure them all possible Reverence from others . Have they entic'd others to Sin , and been but too unhappily successful in it ? Shou'd not then their Zeal be constant and active as the Sun and Light , and bring Men to a sense of their Duty , that so they may be Instruments of saving more , than they have been the Fatal Means of destroying ? Have they injur'd Religion by their Evil Examples ? Then surely their Lives for the future , shou'd be bright and unspotted ; their Actions Eminently Holy , and a most engaging Pattern of Piety , they shou'd set to the World. Had they almost miscarry'd and been ruin'd for ever by their Wickedness , had not the Goodness of GOD miraculously interpos'd for their Deliverance ? Then 't is certainly their Duty to caution others of those Rocks , whereon they had well nigh been Ship-rack'd . Such was the Practice of those great Examples of sincere Repentance , Holy David , and St. Paul. After the former had in very passionate terms bewail'd his Sins , and implor'd the Pardon of GOD for them , as the natural consequence of his Repentance , he declares his Pious Resolution , I will teach thy ways to the Wicked , and Sinners shall be converted unto thee . Psal. 51.13 . And thus it was with St. Paul after his Conversion . Did he once make Havock of the Church ? He afterwards labour'd more abundantly than all the Apostles to enlarge and strengthen it . Was he once a bitter Enemy to Christianity , a Blasphemer and Reviler of the Son of GOD ? He afterwards prov'd a most Zealous Advocate for the one , a most Successful Preacher of the other . Did he hale the Saints to Prison , was he consenting to their Death ? To the same Religion , they profess'd , he adher'd faithfully unto Death , and for it was Crown'd with Martyrdom himself . And thus shou'd all true Penitents behave themselves ; whatever tends to the Advancement of Religon , with all the powers of their Souls they shou'd pursue themselves , and recommend to others , with a most Industrious Zeal . Then wou'd their Repentance be not only sincere , but compleat ; available to their Pardon , and cause Joy in the presence of the Angels . Fourthly and Lastly , They who have enter'd into Societies for Reformation of Manners , and thereby avow'dly engag'd in the service of Piety and Religion , are particularly oblig'd to be Zealously Affected against those foremention'd Dangerous Sins . My Argument does not require that I shou'd undertake a just Vindication of such Societies , and prove the usefulness of them ; this has been fully done by others , and the great service they daily do Religion , sufficiently proclaims it . Yet we may in general observe , that Vice is too potent an Enemy to be defeated by any single endeavours ; Vice , which too often baffles the united Labours of the best Men in the World , and is supported by a confederacy of all the Powers of Darkness . Besides , we cannot but be sensible , that good Men have need of Companions , to animate them to a work of Difficulty and Danger . We are afraid to appear Champions for Religion , are afflicted with an evil shame , and easily discourag'd ; when alone . But a competent number when join'd in a Society advise , support , and excite one another . The Prudent Calmness of some , restrains the Irregular Warmth of others ; whose Vigorous Zeal on the other hand , like Fire , communicates Heat , and Life , and Spirit to the Negligent , and Indifferent ; gives flame to their Affections , and enlivens their Souls . Again 't is reasonable to believe that what the United Councils of many resolve upon , and what is Prosecuted by their joint Endeavours , will be more wisely undertaken , and more successfully accomplish'd , than if there were no such Union either in Council , or in Action . So that a great many good Men , who wou'd otherwise be of little use to Religion , do very much advance and promote it , by thus joining together their Hearts and Hands for that purpose ; as those many little Stars which make up what we call the Milky way in the Heavens , wou'd if separated wholly disappear , but by their Conjunction afford , a very useful Light to the World. We are all sufficiently convinc'd , of the necessity of Societies in many other cases , for carrying on any design of Importance . If a Prince is become too Potent for one Neighbour , whom he is likely to Devour , then many become Confederates to humble him . Is any great Trade to be undertaken , which is too difficult and expensive for any Private Fortune and Contrivance ? Then is it usually accomplish'd by a Society or Company . Our Common Safety shews us the necessity of Parliaments , which are but great Societies for Reforming the Common Wealth , by redressing Grievances , and making Useful Laws . And is Religion the only that either does not need , or does not deserve a Society to promote and secure it ? Is not suppressing Publick Impiety , Lewdness and Prophaness ; bringing those who are openly Wicked and Proud of being so esteem'd , to Punishment ; and removing from others the Pestilence of Evil Examples ; are not all these Matters of great Weight and Moment ; and which deserve the most serious Thoughts of the Prudent , as well as the Religious ? And if these things can be better effected by Societies than any other way , does not that fully evince the Usefulness , or rather great Necessity , of them ? If Reformation of Manners can be accomplish'd more successfully by other Methods , than these of Societies , it wou'd do great service to Religion , to discover them to the World , but since that has not yet been done , 't is very reasonable that Persons of Piety and Zeal , shou'd go on in the way they know , till they be made acquainted with a better . I own did every Man among us Conscientiously discharge his Duty in his Station , and according to his Capacity ; were there no Negligent Ministers , nor any Unfaithful Magistrates , and did every other Person in his Private Capacity , do what in strictness he ought to do , then the whole Church wou'd be one great Religious Society , and that wou'd supersede the necessity of any other . But seeing that never was in any Age of the Church , not in the most Primitive and Purest times : Seeing that Ecclesiastical Discipline is fallen so very low , that Church Censures are lost upon the greater part of Mankind : And seeing we have no prospect of any publick alteration for the better , but have cause to fear that every thing will become worse , unless the impending Mischief be in time prevented ; seeing the case is so , I think it plainly follows , that those Men of Eminent Integrity and Virtue ( how low soever some of their Fortunes may be ) who without any prospect of Worldly Advantage ( nay to their manifest loss ) have resolv'd to encounter Difficulties and Dangers ; and undergo Calumnies and Slanders ; rather than Wickedness shall continue bare-fac'd , and Vice spread every where without opposition , any more : Those Men I say , deserve all Encouragement to themselves , and their design : The countenance and protection of our Governours , and all who wish well to Religion . 'T is true , they have had no small share in Censures and Objections ; But what Person so innocent , what Design to laudable as to escape them ? If Christianity the best Religion , If the Blessed Jesus the Holiest Person that ever was , have been , and daily are Blasphem'd , Revil'd , and Slander'd : What are you , my Brethren , that you shou'd hope to be Exempted from the Common Fate of the best Men in the World ? Has Satan entirely chang'd his Nature , and laid aside his Malice ? Is he not only transform'd into the likeness of an Angel of Light but become really one ? Will he no more oppose Religion , no more obstruct Reformation of Manners ? Or has the Old Serpent lost at once his Cunning and his Poyson ? Has he so often mis-represented Religion with great success , and expos'd it to publick Hatred , by Painting it as some frightful Monster ? And won't he still prosecute the same Methods , which have hardly ever fail'd him , and endeavour to defeat the good Designs of some Men , by raising unaccountable Jealousies and Fears in others ; and labour to undermine by secret Calumnies and Slanders , what he wants Power directly to oppose ? But yet if Two or Three sorts of Persons were silent , very few Mouths wou'd be open'd against Societies for Reformation . Those who take things upon Trust , and Condemn without knowing the Merits of the Cause , who have been impos'd upon for want of due enquiry , by false Representations both of the Design and Persons concern'd in it . Or those who being not truly Zealous themselves , are angry that any shou'd go beyond them , and thereby tacitly reproach their want of Zeal ; or they lastly , who are enrag'd that their unlawful Liberties shou'd be check'd and restrain'd , that any shou'd presume to Curb their Lewdness and Prophaness . But the Clamours of these kinds of Men are ill grounded and unjust ; such as can be no surprize to any who are acquainted with the Corruptions of Humane Nature , and consider the active indefatigable Malice of the Devil ; and therefore can never shake a prudent well establish'd Zeal . And such I trust in GOD your Zeal will always be , and that you will still find that Encouragement and Protection to which you are justly intitl'd , by the Excellency of your Undertaking , and Prudence of your Behaviour . I am perswaded you did not enter into these Societies rashly and unadvisedly ; but weigh'd all the hardships and inconveniences you might reasonably expect on the one hand , and consider'd the motives which excited your Zeal on the other ; and after mature deliberation chose the good part , and resolv'd with great Constancy to adhere to it ; chearfully to bear Opposition , Contempt and Reproach , provided you might be able to put a stop to any one prevailing Sin. But the same Christian Zeal which first mov'd you to Asscociate against Vice , will oblige you to continue and persevere , to become more Active and Zealous in suppressing it : To this , your Obligations are great , as Members of the Christian Church , into which when you were admitted , you vow'd to continue Christs Faithful Servants and Soldiers to your Lives end : But your belonging to a Society whose sole end is Reformation of Manners , has much encreas'd them . A Design the best and noblest in the World , but which ought to be Prosecuted with a very constant , prudent Zeal ; that the Enemies of Piety may not be able to insult , may have no occasion to upbraid any of you , either with Negligence or Imprudence . And then will you more successfully promote your Great , and Excellent End ; and in due time stop the Mouths of Gain-sayers . These are the several orders of Men who are particularly oblig'd to be Zealously Affected in suppressing Prophaness and Vice ; not that any are exempted from it ; it is the Business and Duty , and ought to be the Study and Practice of every Christian. Here all are Commanded , and may without a Crime , put forth their Hands to support the Ark. 'T is true they cannot , they must not all attempt to do it the same way ; what is the Indispensible Duty of one , may be a Great Sin in another to pretend to : And tho all ought to shew their Zeal for Religion and Reformation , yet they must take different ways of shewing it ; which leads me to the Third Particular I propos'd to speak to , which was to point out those ways wherein we may best employ and shew our Zeal , so as to attain the Excellent Ends it aims at . Something of this I have hinted at already , for by mentioning those several sorts of Men , who are oblig'd to higher degrees of Zeal against Vice than others , I did in effect shew how their Zeal is to express it self . Thus for Example : Are we Zealous Ministers of Religion ? Then must our Zeal appear both to GOD and Man in our Publick Preaching and Exemplary Life ; and in our Private Labours and Endeavours to infuse Piety and Zeal into others . We must shew our Zeal by leading the way to others in the best manner , Prudence directs , and so far as our Duty requires . And lastly our Zeal must express it self in Constant and Fervent Prayers to GOD , for his Blessing and Assistance . Again , are we Zealously Magistrates ? Then are we to employ our Zeal in Vigorously Executing the Laws against Immorality and Prophaness . We are to Countenance and Encourage all who are engag'd in the Service of Religion and Reformation , and secure them from the rude insults of those who have made themselves their Enemies : And to influence others to Honour Religion by the Brightness of our own Examples . As for those of Inferiour Degree , whose Station is Private , and whose Condition is Obscure , even they may many ways testifie the sincerity of their Zeal , and make it very serviceable to Piety and Virtue . The meanest Man among us has a Family to take care of , and that he may preserve from the Infection of Reigning Sins : He can Admonish , can Reprove , and Correct his Child or his Servant , with Authority and good Effect . He may also Exhort , and Advise his Neighbour of his own Rank , nay he may Reprove him too , upon a Just Occasion , and in a Prudent Manner ; and thereby contribute much to reclaim him . Such a Man may especially be very useful to Religion , by bringing the open Enemies of it , to deserved Punishment . He will unavoidably be often a Witness of Publick Sins . He will frequently see the Lords-Day Prophan'd , and hear GOD's Holy Name Dishonour'd and Blasphemed ; and that by those who are too Great to be Reprov'd by him , and who wou'd answer all his Grave Advices with Scorn and Rage . But then that Man ought , if he has any Zeal for the Honour of GOD , to Inform the Magistrates of what he has Seen and Heard , and shew his own Zeal , by giving them an opportunity of exercising theirs . He ought without any by-regards to Interest or Friendship , to acquaint those who bear the Sword , with the Crimes that have been committed before him , that the Guilty may feel , how they bear it not in vain . This is what many among us have of late done with very great success , and therefore what I cannot but recommend to all , as the most effectual means of entirely rooting out all gross Immoralities and publick Vices , especially those more heinous ones I have so often nam'd . And since it has pleased GOD , to give us some good Magistrates , who want neither Zeal nor Courage to put the Laws in Execution , what remains to accomplish a through Reformation of Manners , but that we contribute our Endeavours to it , by giving constant and Impartial Informations against Offenders . It is true , an Informer has been generally esteem'd a Name of Imfamy and Reproach , and in many cases not without reason . It is an Employment has been sometimes taken up by Men of Blasted Reputations , upon the basest motives , and manag'd in the most disingenuous manner . When we saw a Man accuse others of a Crime whereof he was himself more Guilty , and that not out of remorse of Conscience or Zeal to have Criminals Punish'd , but in hopes of Favour and Money from those in Power . When we saw Informing made a Trade , and Men getting Bread by Perjury , mixing much Falshood , with a little Truth . When we saw all the Laws of Hospitality and Friendship violated , and things spoken with Freedom and without Design , told with Aggravations to a jealous Government . When I say , Informing was such an Employment as this , no wonder , if it was Scandalous to be concern'd in it . But the Informing I am recommending is of another nature , it is not to catch at an unwary expression which Malice may wrest to an ill meaning , or when spoken under the Seal of Friendship . But it is , acquainting our Governours and Magistrates with those Blasphemies , and Oaths , which are often vented in Publick , and those other Instances of Lewdness and Immorality , which are overt-acts of Treason and Rebellion , against GOD. In such cases it is our Duty , and we shou'd reckon it our Glory to be Informers , since GOD himself at the Last Day will encrease our Honour , for being thus Instrumental in Vindicating His. 'T is true , the Enemies of Religion have been , and still are very loud in their Clamours against this Practice , and do with great Industry throw an Odium on those who make Conscience of Informing against them . But they have especially rais'd a mighty cry of Injustice , against that manner of Informing , which is found necessary to restrain Prophane Cursing and Swearing , that is , when the Guilty Person knows not his Accuser . I shall therefore at present endeavour to Vindicate both these , and shew that to Inform against Vice is every Mans Duty , and that Private Informations are not only Just and Reasonable , but of absolute Necessity . And this I hope will be judg'd no digression , since it tends to confirm us in one of the most useful , and necessary Expressions of our Zeal . I begin with the First of these , which is to shew that we are strictly oblig'd in point of Duty , to Inform against Prophaness and Vice. This will appear if we consider First , The Commands and Examples which in Holy Scripture require it . Secondly , If we consider the reasonableness and necessity of the thing . First , Let us consider the Commands and Examples which in Holy Scripture require it . And can any Command be more positive , express and clear , that what we find in the 13 th of Deut. from the 6 th to the 12 th verse ? If thy Brother , the Son of thy Mother , or thy Son or thy Daughter , or the Wife of thy Bosom , or thy Friend , which is even as thy own Soul , entice thee secretly saying , let us go and serve others gods , ( which thou hast not known , thou nor thy Father . ) Thou shalt not consent unto him , nor hearken unto him , neither shall thine Eye pity him , neither shalt thou spare him , neither shalt thou conceal him . But thou shalt surely kill him , thine Hand shall be first upon him , to put him to Death , and afterwards the Hands of all the People . And all Israel shall hear and fear , and shall do no more any such Wickedness as this is among you . From which words it is plain , that to Inform against dangerous Infectious Sins , such as have a tendency to destroy Religion , and the Worship of GOD , is so in dispensable a Duty , that no consideration of Blood or Friendship can excuse us from it : . Our Duty to GOD Cancells all Obligations to Men ; and nothing must be allow'd any compitition in his Love. Those who lye nearest our Hearts , our Brothers , and Wives , and Children , and our best Friends must be torn thence , when GOD and our Duty call ; when His Service requires it , who is our most Indulgent Father , our Truest Friend , and our most Generous Benefactor . But Idolatry was not the only Sin the Israelites thought themselves oblig'd to suppress by Informing against it ? Cursing and Blasphemy , were to undergo the same just severity . As appears from the instance of the Israelitish Womans Son , Lev. 24.11 , 12 , 14. Who Blasphemed GOD and Cursed . Those who heard him , were not troubl'd with that nice Honour , some now a days pretend to , and thought it no reflection upon them , to acquaint Moses and Aaron with his Crime , tho nothing less than his Death was the consequence of their Information . The Witnesses were Commanded to lay their Hands upon his Head , and all the Congregation to Stone him with Stones till he Dy'd . And yet tho the Forfeiture of a small Sum of Money , be all the Penalty inflicted among us , for the Prophanest Oaths and Curses , how few are there who have Zeal and Courage to exact even that ! who do not let that Sin be often committed in their presence , and yet are afraid or asham'd , so much as to reprove it ! Nor was the Sabbath-Breaker treated more gently than the Blasphemer , by the People of Israel . They who found the Man gathering Sticks upon the Sabbath-Day , immediately brought him to Moses and Aaron , and all the Congregation , and he was Stoned with Stones till he Dy'd . Numb . 15.32 . Had these Men liv'd among us , how wou'd they have been Hated and Derided as Officious Informers , who meddl'd in things , that did not at all belong to them ! But they were convinc'd that no Man ought to stand Neuter when the Laws of GOD are publickly Violated ; and that the cause of Religion every own shou'd esteem his own , and espouse and promote it with the same Warmth and Resentment . But that it is our Duty to Inform against Prophaness and Vice , will farther appear if we consider Secondly , The reasonableness and necessity of the thing . For is it not reasonable that Wickedness shou'd be Suppress'd , and that Open Impieties shou'd be Punish'd and Corrected ? But this cannot be done , if it be Infamous to Inform against them ; if the thing it self be necessary , the means that lead to it , must be necessary too ; and the most effectual are , Constant Informations to the Magistrate . Without this our Laws against Vice have been made to little purpose ; and our Magistrates can but lamely Execute that part of their Charge , of being a Terror to Evil-Doers . Therefore to make these Informations Dishonourable , and to throw Contempt upon those who are most active in them , is one of the Devils Arts to obstruct Piety , and Reformation of Manners , and whereby he supplants Religion ; which as matters now stand , cannot be well secur'd without them . But the reasonableness and necessity of this Duty will be more evident , if we consider that all Men allow it in other Cases , and that the two great Fundamental Virtues of Religion , Justice and Charity require it . I. All Men allow it in other Cases . Those Offences which are more directly committed against , Men , 't is allowable , 't is Honourable to discover : If we know a Man Guilty of Murder , or Robbery , or Treason , none ever thought it severe to Inform against him ; nay , shou'd we conceal him , we might justly be esteem'd Parties in his Crime . And is not the Case and Duty the same , and shou'd not the Honour be so too , with respect to those Sins which are immediately levell'd against GOD ? It is commendable to Inform against a Thief , 't is strange it shou'd be otherwise to bring a Blasphemer or a Prostitute to Punishment ; unless it be a much smaller Crime to affront GOD to his Face , without the least Motive or Temptation , than to meddle with our Neighbours Goods . How differently are Men Affected , when sensibly touch'd in point of Worldly Interest , and when only influenc'd by the considerations of their Duty to GOD ! When wrong'd in their Fortunes , they allow no limits to their Passions , but are all Indignation and Resentment . Not all their Wit and Malice , can find out Words sufficiently expressive of their Anger , their Hatred , and their Grief . Each Circumstance they aggravate , yet pretend that the Injurie is greater than they can represent it , they are big with Fury , and travel with Revenge . And yet often the very same Persons can be unconcern'd Spectators , of the most Heinous Sins against GOD. Can hear his Being Deny'd and every Attribute Contemned , without any sensible Emotions within , or any Attempts to Vindicate their Maker . This is but too evident even in our Publick Laws , the Penalties of Crimes being not at all proportion'd to their being more or less hateful to GOD , but the Mischiefs we imagine they occasion to Men. Thus to Steal is an Odious Sin , and the Wretch that is Guilty of it , must Dye . When Blaspemy and Perjury shall escape . And he who discovers a Thief shall be as sure of Glory , as he who Informs against a Blasphemer shall be of Contempt and Hatred . But even in this particular , Men are generally mistaken , those Sins being always in the end most distructive to their Worldly Interests , which are most Odious to GOD : This none can question who believe a particular Providence , and that GOD is concern'd in the Government of the World : But will be more apparent when we consider Secondly , That the Two great Duties of Justice and Charity require this Practice of Informing against Prophaness and Vice. I. Justice requires it . Justice to out Country , and to the Common-Wealth whereof we are Members , we are oblig'd to it by the Laws of Society . All allow that we are unjust to our Country , if we do not oppose whatever may bring Calamities upon it , don't promote its Interest , and labour to prevent its Ruin. Now this cannot be better done than by Informing against Vice and Prophaness , and all Publick Wickedness , and thereby putting a stop to those Courses , which if unrestrained , will make GOD our Enemy , and bring down General Judgments upon us . 'T is true , when GOD Visits a Nation with Sword , with Pestilence , or Famine , he regards no doubt Private , as well as Publick Sins , and our most Secret Crimes add Fuel to the Common Flame : But yet General National Judgments , are certainly the Effects of General National Sins , of Publick uncontroul'd Wickedness . And when Societies or Nations are Punish'd , it is for those Sins which Societies or Nations ( consider'd as such ) have committed . Particular Private Sins committed under the Shades of Night and Security of Retirement , 't is reasonable to believe shall only prove Fatal to the Offenders themselves , but occasion no Publick Judgment , draw down no Calamity upon the Society in general ; and the reason is , because no Nation , no Society can prevent these Secret Sins . They are beyond the reach of the severest Laws , and exactest Justice ; no Eye sees them but that of Heaven , and therefore the Society is not accountable for them . But then a National Judgment may be justly fear'd , when Vice grows Bold and Publick ; when it invades the Seats of Authority and Command ; and the Laws , against it are laid asleep . When like Serpents , Warm'd by the Influence of the Sun above them , it leaves its dark retreats and creeps abroad , filling every place with confus'd Hisses , and scattering its Poyson round about . Then is GOD's Honour concern'd to Punish such wicked Nations , they are Ripe for Ruin , and Storms and Thunder are hovering about their Heads . But if we are just to our Country , and true to its Interest , we will not share in the Guilt of Publick Wickedness , by neglecting it ; but do our part to have it check'd in time , before it has gather'd great Strength , and lost all Modesty ; is become too Impudent to be asham'd , too Strong to be resisted . Magistrates alone are not able to do all this , the most Zealous among them , can of themselves take Cognizance but of few Crimes ; few daring to be Prophane before them , unless encourag'd by their Connivance or invited by their Example . And therefore if we wou'd effectually discharge our Duty to our Country , me must make Conscience of Informing against Vice , now especially when we have Magistrates , who make Conscience of punishing it ; Then we , might hope to see our Country Prosper , and the Sun daily Shining and Smiling upon us . And tho some might be still secretly Wicked , yet they durst not be openly so , in defiance of Religion and the Laws . To be Lewd and Prophane , wou'd no more be Gentile Accomplishments ; Impiety wou'd no longer dare to appear at Noon-Day , but like a Ghost , wou'd Flye the Light , and retire to its Native Darkness . But to Inform against Prophaness and Vice , is Secondly a Duty of Charity as well as of Justice . First , It is great Charity to the Poor , who are thereby considerably releiv'd ; and this is Charity and Prudence both , making Mens Vices do that , which out of Conscience they never did , Contribute towards the Maintenance of the Needy . This is to extract the greatest Good , out of the greatest Evil ; an Antidote from Poyson . Again 't is Charity even to those who are Punish'd . For Admonitions and Advices , are commonly lost upon a hardned Swearer ; they inflame his Passions , and make him renew his Sin ; But when he finds that his Oaths begin to be Expensive to him , without any Compensation of Pleasure or Profit , by that he will probably be awakn'd to see the folly of them , and totally at last forbear them . When a Man has suffer'd pretty often for Prophaning the Lords-Day , he will at last leave it off , and contract an Habitual Reverence for It. Now 't is Charity to break a Man of those Practices , which if , persever'd in , will ruin him for ever , let the Methods of doing it be never so disobliging . 'T is Charity to Cure a Mad-Man of his Frenzy , even by Chains and Scourges , tho in the mean time he hates nothing so much as his Physician . Lastly , 'T is great Charity to the Youth of this present Age , and to the succeeding Generations also . To the Youth of this present Age , whose Minds are yet tender and uncorrupted , 't is great Charity to remove from them the Contagious Poyson of Vice and Prophaness . For it is the Wickedness of the Aged that corrupts our Youth , and the Example of the one , has a Fatal Influence upon the other . But we wou'd need little pains to make those who are Young Honour GOD's Name , if we cou'd so effectually suppress Swearing , that those who are Old durst not be their Patterns in that Sin. And our Youth wou'd of themselves Reverence the Lords-Day , were the Laws so well Executed that others durst not Prophane it . But this never can be done , unless we all think it our Duty to Inform against the Prophane and Vicious ; and unless Magistrates Encourage such Informations . Then for the Succeeding Generations , it is Charity to them to put a stop to Wickedness , and hinder it from descending upon them ; for wou'd it not be better for them never to be Born , than to come into a World to Corrupted , that it wou'd be miraculous to escape Infection ; than to be Born to Sin here , and Misery hereafter . But if we have any Charity for those who are to succeed us , we will be very Zealous in suppressing all sorts of Wickedness now , and give continual Informations against those who dare be publickly Guilty of it , and so we shall entail upon our Posperity , with our Fortunes , a more valuable Inheritance , Piety and Virtue , and all the Blessings of Heaven . Upon the whole . To Inform against Prophaness and Vice ; is what GOD's Law does positively enjoyn and require . And it is recommended to us by some Excellent Examples recorded in Scripture . It is highly reasonable and necessary , all Men esteem it so in other Parallel Cases : Our Duty to our Country , Charity to the Poor , and to the Offenders themselves ; to the Youth of this present Age , and to the Generations which are yet for to come , do all oblige us to it . And surely these considerations are sufficient to Vindicate this Practice , and recommend it too to Christians , those especially who are Zealously Aflected in good things , let those who want Zeal or Courage to undertake it , or who have been corrected by it , revile and censure it as they please . I therefore hope that you will go on in the way wherein you have hitherto walked , and persevere in a Duty so pleasing to GOD , so reasonable and necessary , and which Justice and Charity both require . And will not be Frightn'd by the loudest Clamours , the unjustest Reflections , or most Malicious Accusations of your Enemies . For if your Informations be disinteressed and impartial , without respect of Persons , or regard to temporal Advantage . If they gratifie no Passion , but Religious Zeal , ( and such I believe yours have been , and such I hope they will always be ) then sure I am , good Men will Love and Praise , GOD will Reward you for them . I now proceed in the Second place , To justifie Private Informations , which are found absolutely necessary to restrain Common Swearing , so that they who are Punish'd shall not know who Inform'd against them . Were we to pass Judgment upon this Practice only by the violent Out-cries of many against it , we cou'd not but condemn it as the greatest Injustice and Cruelty in the World. The Multitude of the Jews did not cry more loudly against our Saviour , Crucifie him , Crucifie him . And it is to be fear'd that some among us , like Pilate , are born down by Tumult and popular Noise , to pass Sentence contrary to the Dictates of their own Minds : To Condemn the Innocent , and Release the Guilty . But Innocence is what all pretend to , and the most Prophane will seldom plead Guilty . It is these Private Informers , say they , who have a load of Guilt to answer for ; their Informations being justly charg'd with Malice and Falshood , and the Magistrates who countenance them with Avarice and Oppression . And must we not allow it to be wondrous hard , that any restraints shou'd be lay'd upon a Blaspheming Tongue ! That Men cannot use at pleasure , the privilege of Speech , which Nature has given them ! Cannot publickly Affront GOD , and imprecate Damnation to all about them , so many Sawcy Informers lurking every where ! Is it not harder still that they shou'd not know who these Invaders of their Unchrististian Liberty are ; who by being thus conceal'd from their knowledge , are secur'd from their Revenge , and so they cannot make them feel the Effects of their Indignation and Resentment ! But our Magistrates it seems are of another Mind , and see no unreasonable Severity in this method of proceeding . And indeed the Sin of Common Swearing must be so hateful to all good Men , that to suppress it they cannot judge any thing severe , if but agreeable even to Rigorous Justice . But Private Informations against Swearers , are very just , and highly expedient and necessary : they very much promote the end of the Law , yet are Injurious to none ; nay even they who are most frequently punish'd by them , have no good reason to desire that the practice shou'd be otherwise . All which I shall now endeavour to prove . First , I am to shew that Private Informations against Common Swearers are just . Now that Practice is just , whereby the end of an Excellent Law is very much promoted , yet none at all injur'd nor wrong'd . And such is the Practice of Private Informations . For is the Person against whom the Information is given , Guilty of the Crime , with which he is charg'd ? Then where is the wrong , if he be Discover'd and Punish'd for it ? Justice requires that he shou'd not escape , and whither the Information be Publick or Private , provided it be true , he has no hardship to complain of : He has Committed a very Heinous Sin ; and is he wrong'd , because he suffers the Penalty of the Law ? And indeed it is notorious that they who are loudest in their Complaints against Private Informations , are the most Criminal , they who are oftenest and always justly punish'd . The true cause of their Anger , is the Penalty they suffer , the manner of the Information only a pretence . Let them Swear on and take no notice of their Oaths , and they will be very modest in their Censures , of Private Informations . I suppose then it will be granted that Private Informations are just , if they are true . That which makes an Information unjust , is the falshood of it . And whither Informations shou'd be Publick or Private , is rather a Consideration of Expediency than Justice . There are some Cases in which Private Informations ought not to be allow'd , there are others in which they are highly necessary . The reason why in most Cases Informations ought to be Publick , is to prevent and discourage Perjury and Revenge . For if all Informations were to be Private , and the Informers never known nor punish'd ( when they deserv'd it ) then no Man cou'd be secure either of his Fortune or his Life . But if none of these ill Consequences can attend Private Informations against Swearing , if they are no Encouragement to Wilful Perjury , and at the same time are highly necessary to suppress that Sin , which is the Original Cause of most Perjuries , taking off all Reverence for GOD , and an Oath ; if the Case be so , then I think such Private Informations are very free from Injustice . Now to be Convinc'd of this , I wou'd have you consider , that whoever knowingly Perjures himself to Injure another , must be suppos'd to do it , either to procure some Temporal Advantage , or to prevent some great Evil , or to gratifie his Passion of Revenge . It argues the most Uncharitable Savage Temper ; to believe that any Man will go deliberately about the Sin of Perjury , without any Motive , Inducement , or Temptation . That he will at the same time dishonour GOD , wrong his Neighbour , and contract the Guilt of a very Heinous Sin himself , and yet gratifie no Passion by it , neither excite any hope of Reward , nor remove any fear of Punishment , nor calm any Violent Resentment . And yet this is really the case , with respect to Private Informations against Swearing . The Informers are to have no share , in what the Swearers are forc'd to pay . Nor are the Magistrates further concern'd , than to Execute the Law. The Money is wholly for the use of the Poor . Nor can the Poor be wrong'd , of what they are thus Intitl'd to , unless there be a Confederacy of the Informers and Magistrates , of the Ministers , Church-Wardens , and Over-seers of the Poor to do it . And as none are tempted by Rewards to Perjure themselves , neither are they mov'd by Fear . They suffer no Penalty if they do not Inform ; none will be angry if they forbear , but they will be sure of Hatred if they do . 'T is true , there is one sort of Fear has some influence upon them . And that is the Fear of the Great GOD of Heaven . They are under too great an Awe of that Infinite Beeing , not to bring those to Punishment who dare Prophane his Name . Then as to Revenge that can never be a motive with our Informers , to be Guilty of Perjury ; having no Personal acquaintance with most of those , against whom they do Inform , and having never receiv'd the least Injury from them . Some I know will be apt to say , that many even True Informations proceed from Malice and Resentment , from Quarrels and a Revengeful Spirit . And certainly of all Men , Common Swearers have most reason to believe , that they will meet with the Effects of other Mens Displeasure , since they must be Conscious to themselves , that by their Rage and Passion they have often not only affronted GOD , but provok'd their Neighbour : And no Man will pity them , if this be sometimes their own case ; nor can that be Condemn'd as Revenge , which goes no farther than the Execution of a just and reasonable Law. But there is no great ground among us , for this Uncharitable Observation , the most Diligent Informers being freest from Revenge , and who wish the Guilty Persons no greater harm , than Repentance and Reformation . Yet suppose it shou'd be so , that Malice or Revenge were at the Bottom of some Informations ; of such every good Man will say ( with St. Paul in another case ) so Swearing be suppress'd whither it be done out of Strife or good Will , I do rejoice , yea and will rejoice . Phi. 1.15 . 'T is true , when a Mans Life or Estate is at Stake . it is reasonable he shou'd be Publickly Try'd and Confronted , with his Accusers , and it is a great Excellency in our Law , that it r●quires such Publick Tryals , so that no Man shall be Condemn'd without being allow'd to make his Defence . But when a Pecuniary Mulct is all the Punishment to be inflicted on a Swearer , for a Sin hateful to GOD and Man , he is intitled to no such Favour . The Laws against Swearing are just , which in other Cases wou'd seem severe . That Sin has no Temptation to Extenuate its Guilt , and therefore the utmost Rigour of the Law , is but too gentle a Punishment for it . And indeed it is very plain that our Law-Makers design was , that Swearers shou'd be treated after another manner than most other Criminals ; because by the Statute against Swearing , the Oath of one Person is sufficient to make them lyable , to the Penalty of it . And that it was their intention that the Informers shou'd in many cases be kept secret ; at least that a discretionary power shou'd be lodg'd in the Magistrate to conceal them , when he saw a reasonable cause of so doing , we have reason to believe from hence , because they cou'd not but foresee , that the constant discovery of the Informers , must needs discourage many from Informing , and prove a great Obstruction to the due Execution of the Law , if not render it entirely useless . Besides , Private Informations , are much more allowable against Swearing , than in any other Case that can happen . For he who Informs against a Swearer , proceeds upon very different motives , from those who Inform against Felons or Traytors , or are Witnesses in Disputes betwixt particular Men. In cases of Felony , those who are injur'd , Prosecute the Felon , and spare neither Expence nor Trouble , to find out the Truth . They will invite Men to a Discovery , by Proposals of Reward , and can compel those ( who may be otherwise unwilling ) to declare upon Oath what they know . And the same Methods are taken in all Disputes at Law. In Cases of Treason , Honours , Preferments and Estates are promis'd , and liberally bestow'd to Encourage Informations . And 't is necessary it shou'd be so , the publick safety being so nearly concern'd . But they who Inform against Swearers , have no Rewards to Tempt them , nor are they compell'd by any Fears . From Men they suffer nothing if they do not Inform , they gain nothing if they do . And are acted only by a Generous Zeal , for the Honour and Servi●e of GOD. 'T is hard , I confess , if not impossible , for Laws to be so contriv'd , but some way or other they may be perverted and abus'd , but in the Case now before us , I think the Question is not , whither ever an Innocent Person was mistaken and accus'd as Guilty : But which sort of Informations , Publick or Private , is attended with the worst Consequences , and clog'd with the most Inconveniencies ? Whither it be not better and more Expedient , to have Swearing suppress'd by Private Informations , though it shou'd happen through Inadvertency and Errour , that once in an Age , one who was not Guilty of that Sin , shou'd be Accus'd and Punish'd , as if he had been Guilty : Or an Informer shou'd be acted by unwarrantable Principles , or some base Passion ? Than by obliging Magistrates always to discover the Informers , to have the main end of so good a Law , against a Sin so Heinous , and yet so prevailing , in a great measure defeated ? And this leads me in the Second place , To shew that Private Informations are not only Just , but highly Expedient and Necessary . And they are so , I. Because Private Informations lay greater restraints upon Swearers , than they wou'd otherwise be under . Men will be afraid to Swear in Publick , when they do not know but some present may Inform against them , yet they never know who they are . Now the End of Laws is rather to hinder Men from doing Evil , than to Punish them for it . And if this be better answer'd by Private Informations , than it cou'd be were they still to be Publick : If they make Men timerous and reserv'd , and very cautious how they openly Blaspheme GOD , since they cannot be sure , but some Informers tho unknown , are present : Does not all this shew the Expediency and Necessity , of such Private Informations ? 'T is true , the presence of GOD shou'd have a stronger Influence upon us , than of the whole World , and his Judgments shou'd be dreaded more , then all that Man can do . But since we find it otherwise , our Laws must be accordingly contriv'd and executed , that they who are so Impious , as not to be afraid of Heaven , may yet be kept under all possible restraints by Men. Secondly , Private Informations are necessary , because they secure the Informers , from the Rage and Insults , of Malicious and Revengeful Men. For what reason can Swearers have , with so much Eagerness and Passion , to desire to know who Inform'd against them ? Can it be any other , than that they may Study how to be Reveng'd of them , for what they judge a great Injury , tho in reality a great Favour . Now that which makes Swearers so Inquisitive after Informers , shou'd make Magistrates conceal them . The Prudence and Zeal of the one , shou'd be a security against the Malice of the other . And surely all Laws shou'd be so contriv'd , that they who are Zealous for the Execution of them , may not suffer by it . And since they who Inform against Swearing , reap no Temporal Advantage thereby , can it be reasonable to expose them to Infamy , and Shame , and Ruin. Which wou'd be unavoidable , if they were commonly known . And that it wou'd be so , will appear very evident if we consider what is notorious to all , that they who are most Zealous in pressing Swearing by constant Informations , are of the lower Rank of Mankind , who support their Families , by Industry and constant Labour : But that they who are most Guilty , and most commonly Punish'd , are considerable for their Stations and Fortunes , or formidable for their United Numbers : As Officers of the Army and Soldiers ; many Gentlemen of Quality and Estates , with their Servants and Dependants . Now can it be reasonable to expose Poor Men to the Hatred and Revenge of those , who are too Wicked to consider the good Design of those who Inform'd against them ; and too powerful not to be able , to do them Mischief , to Blacken their Reputations , and to Ruin their Fortunes , and it is well if they spare their Lives ? So that to discover all who Inform against Swearing , wou'd be a Cruelty equal to that of the Primitive Persecutors , who cover'd the unhappy Christians , with the Skins of Wild Beasts , and then turn'd Dogs and Lyons loose upon them . And is it not a Melancholy thing to consider , that if Private Informations be lay'd aside , a good Man must either neglect a necessary Duty , let Wickedness go o●● and enlarge its Conquests ; or if it does oppose it , must run the hazard of being undone with his Family . ' Ti●●rue , every Man ought to discharge his Duty , what ever may be the Consequences of his doing so . But we know , and ought to consider , that many good Men are Timerous in their Natures , or Low in their Fortunes . Men may be good Christians though not qualified to be Martyrs for Religion . They may have great Zeal against Vice , yet be unwilling openly to encounter it , when besides Pains and Trouble , they must in all likelyhood suffer Poverty and Disgrace . And therefore we may reasonably hope , that our Magistrates will have such a regard for Humane Nature , as to consider Mens Practice , as well as their Duty : What it is probably they will do , as well as what in strictness they ought to do : And that the Insolent Clamours of those who are Angry , that they may not still Swear , as formerly without controul , will not hinder them from so managing Informations , that none may be discourag'd nor afraid to give them ; which is hardly possible , unless the Informers be Conceal'd . But Private Informations are so far from being Unjust or Unreasonable , that in the Third and Last place , they who suffer most by them , have no reason to desire that the Practice shou'd be otherwise . And that for these Two Reasons . First , Because Private Informations secure the Swearer who i● Punish'd , from the Temptation of adding Revenge to Prophaness , and aggravating one Heinous Sin , by the addition of another . A good Man is glad to be Ignorant of those who have done him 〈◊〉 Wrongs , that so the Charitable Temper of his Mind , and Peace of his Soul , may not be alter'd nor disturb'd . And what ever the Swearer may think , in the present violence of his Passion , yet it is a real Kindness in the Magistrate to keep him in the Dark , and he himself will be effectually convinc'd of this in the End. He will find in his Oaths alone , sufficient matter for a bitter Repentance , without the additional Guilt of Revenge ; or if he Dyes without Repentance , his Curses will of themselves , Intitle him to that Damnation he has so often Imprecated himself ; and his Torments will be great enough , without the load of another Sin , to encrease them . Secondly , Because Private Informations ( as was said before ) do better restrain Men from Swearing , than can be done any other Practicable way . And can it be a valuable Advantage to Men of Reason , that they may Swear as without any reverence for GOD , so without any fear of Punishment from Men ? Can they be fond of the Nauseous Liberty of being as Prophane as they please ? Have not many Men reason to Bless GOD , that they were afraid , or asham'd to do many things , to which they were violently prompted by the Fury of their Passions ? And can any Man in his cool Thoughts be Angry , that there are Laws made to hinder him from being a Blasphemer himself , and Infecting others with his Crimes ? So Mad-men think themselves Wise , and are enrag'd at their Confinement . But when restor'd to their Reason , they Bless the Hands that Bound them and prevented the Violent Effects of their Distemper . And so will it be with Swearers , when they are so happy as to be reclaim'd they 〈◊〉 change their Oaths and Curses , into Prayers and Prai●●● Nay the most harden'd of them all , will on their Death-Beds alter their Language , and wish with all the Horrors of Despairing Wretches , that the Laws against Swearing had been more Severe , and Executed with greater Rigour , and that some of his Blood rather than his Money , had been the Penalty of every Oath . In short then , Private Informations against Swearing are Just , so long as they are True , and I never heard of any that were otherwise , of any that were Falsly Maliciously and Accus'd . And it is hardly possible they shou'd ; no Man being under the least Temptation , to be Guilty of such a Horrid Sin. Private Informations are expedient and necessary , because by them the end of the Law is best answer'd and promoted ; without them many wou'd be Guilty of Swearing , who by fear are restrain'd from it , and many who are Guilty , wou'd escape Punishment . Good Men wou'd be laid open to the Hatred of many , and Contempt of more : And they who are punish'd for Swearing , suffer nothing by the Privacy of the Informations , but that they cannot grati●ie their Revenge . Having thus I hope shewn the Duty of Informing against Vice and Prophaness , and Vindicated the Practice of Private Informations against Swearing , I now at length proceed to my Fourth and Last Particular , which is to offer such Motives , as are proper to excite and confirm our Zeal , that so we may be Zealously Affected always in the good thing , about which we ought to be engag'd . And certainly if all the Arguments of both Worlds can convince us , if our most valuable Interests can awaken our Affections , or the best Examples can inflame our Zeal : If the most Honourable Employment can work on our Ambition , or the greatest Dangers quicken our Fears If we have any concern for the happiness of the Church , and wou'd remove those differences , which have broken its Unity , and disturb'd its Peace . If we wou'd enjoy the truest Delights which are to be had below , and be intitled to extraordinary degrees of Glory above : If these are desirable things , and can make any Impressions on 〈◊〉 they all combine to excite and confirm our Zeal , in suppressi●● Vice and Prophaness , and promoting a through Reformation of Manners in every Rank among us . But the better to excite and confirm both your Zeal and my own , I shall insist particularly on these things , and therefore entreat you with me to consider . First , That it is impossible we shou'd Love GOD , and be sincere in the Practice of Religion , without being Zealously Affected against Vice and Prophaness , and vigorously bent on the extirpation of it . For without this Zeal nothing else we can perform , will be a sufficient Proof of the sincerity of our Love to GOD. Being just in our Dealings , and bountiful to the Poor , Temperate and Sober , constant Hearers of GOD's Word , and constant Guests at his Table , none of those are not only because these Duties may be perform'd , and yet the Love of GOD be the motive of none of them ; but chiefly because the like actions will not be accepted in any Parallel Case . Thus for Example , Do I profess Friendship for another Man ? To convince him of its truth and reality it is not enough that I shew him all outward Marks of Honour and Esteem ; that I treat him with the most endearing Caresses , and always express my self to his Advantage . For if notwithstanding all this , I can hear him Slander'd without shewing some Resentment , and that by those who know I profess to be his Friend : If I can silently listen to Malicious Aspersions on his Credit , yet make no attempts to Vindicate his Fame : If I am privy to a Design whereby his Life or Fortune may be endanger'd , or his Reputation blasted ; and yet never discover it to him , use no endeavours to prevent it : If all this I can do , and yet assume the sacred Name of Friend , my Pretentions are false and disguis'd , and Hypocrite is my truest Title . Are these the Rules and Measures of our Friendship to Men , and will GOD accept our Love on any lower Terms ? Dare we say we Love GOD , and yet can patiently hear his Being and Providence Disown'd , His Word Ridicul'd , and His Glorious Name Prophan'd ? No 't is plain there must be a want of true Love to GOD in the Soul , when little or none appears on the most necessary occasions , then when his Honour and Service call for the most publick expressions of It : Let me see any Man near so much mov'd when GOD is Dishonour'd in his presence , as he wou'd be , shou'd any presume to Reflect on the Memory of his Dead Father , and then I will not suspect sincerity of his Love. Besides , whatever Religious Actions we may our selves perform , can never without this Christian Zeal against Prophaness and Vice , proceed from Right Principles ; from worthy Apprehensions of the Nature and Perfections of GOD , His Infinite Wisdom , Power and Goodness . For these Principles do equally incline us to suppress Wickedness in others , as to be Pious and Virtuous our selves . Thus do I , for Example , Love GOD because of his Goodness ? That must needs move me very powerfully to Hate Sin , which is the greatest Contradiction to that Goodness ; and what I passionately Hate I will labour to destroy . Do I with the Humility becoming a Creature , Reverence GOD's Word , and Adore his N●me ? Then I cannot hear both these Impiously Prophan'd , but strong Resentments will arise in my Mind . And therefore if it ●e otherwise with us , we have cause to suspect our selves , and may justly fear , that all our other Acts of Service , how exact so ever we may be in the performance of them , will be rejected of GOD as mere pretence and shew , as so many Instances of Religious Deceit . But farther , we know that true Piety is ever attended with great Charity and Compassion for the Souls of them . And indeed it cannot possibly be otherwise . For the more we Love GOD , ( that is , the more truly Pious we are ) the more shall we be like Him , the nearer approaches shall we make to his Nature . But now Love to Mankind , is the most Glorious Attribute of the Deity , and doing us Good , is his most Delightful Work : For Happiness he Created us , and sent his Son to put us into a Capacity of Bliss and Glory . Surely then if we Love GOD in sincerity , those who are the declar'd Objects of his Love , must be so of Ours . Their Happiness we will consult , and spare no pains to deliver them from Destruction . He who Loves GOD sincerely , and serves him faithfully , must needs be sensibly touch'd to see a Creature endu'd with a rational Nature , and a Soul that is Immortal , that yet does neither . A Wicked Man he pities most , and with great reason esteems him the most Unhappy of Mankind ; not an unfortunate Wretch broken upon the Wheel is so miserable , since the most exquisite Temporal Torments , bear no proportion to Everlasting Burnings . Christianity is a Generous Institution , and inspires us with a Charitable Concern for the Happiness of others ; as the great end of it is to qualifie us for the Society of Angels hereafter , so where it is allow'd to exert its Power , it gives us somewhat of their Divine Temper here , makes us endeavour after the Conversion of Sinners , and raises strong and lasting Joy in our Souls , whenever it is effected . And can that Man be esteem'd a sincere Christian , who has no regard for his Brothers Eternal Happiness ? Who will not labour to stop the progress of a Contagious Vice , and thereby prevent the Ruin of many Souls ? Let him pretend what he will to prove that he Loves GOD , it is all Hypocrisie and Disguise ; for it is a Truth Written in Heaven , as well as Recorded in Scripture , That he who Lo●es not his Brother whom he has seen , can never Love GOD whom he has not seen . And what a Melancholly Surprize will it be to many , when at the Last Day the Great Judge of the World , shall bid them depart from him , notwithstanding all their Pompous Devotions , and Gawdy appearances of Religion ? And that because they were not Zealously Affected against Vice , and did not Industriously promote Reformation of Manners ? Because they labour'd not to retrieve the decay'd Spirit of Christianity , and were Negligent and Indifferent when the Cause of Religion was at Stake ? And what various Passions of Indignation , of Grief and Shame must distract such unhappy Souls , when the Son of GOD shall thus Expostulate with them ? Can ye hope to dwell with me , for whom you never had any true Honour , whose Cause you did not Plead , whose Interest you did not Espouse ? Can you say you sincerely Lov'd me , when you declin'd my most Necessary Service , the Punishment of Vice , and Advancement of Piety ? What tho you did not Prophane my Name your selves , yet others you cou'd hear do it with a Smile : And did rather Encourage than Suppress that Sin ? And since through your want of Zeal , many escape that Punishment , which their Lewdness deserv'd , is it not reasonable that you shou'd share in their Torments , as you contributed towards their Guilt ? Therefore you must have no Honour from me , whom you did never Honour : And seeing you in effect Deny'd me upon Earth , by neglecting my Service , Justice requires that you shou'd be disown'd by me for ever . And what Reply shall such unhappy Sinners be able to make to Infinite Justice , when thus Arraign'd before Angels and Men ! Must they not be struck with silent Horrours at the Charge , and Agonies of Soul too big to be utter'd ? But if they presume to speak at all , their Language must be made up of Guilty Acknowledgements : They must own the Justice , even when they begin to feel the severity of their Sentence . Secondly , Another Motive to excite and confirm our Zeal in the good things about which it ought to be engag'd , suppressing Publick Vice , and promoting Reformation of Manners ; is the consideration of its being the most Honourable Service wherein we can be employ'd . A Service of the greatest Dignity and Glory . In other Cases the Worth and Greatness of the Person , to whom the Service is pay'd , renders it Honourable . Thus to be intrusted with the most Weighty Affairs of our Prince and Country , to Execute the Laws , and Encounter the Enemies of both , is what Ambitious Men are still aspiring after , and wherein they place their Glory and their Happiness : But now in this respect , no Service so Honourable as Opposing and Suppressing Immorality and Prophaness . It is the immediate Service of GOD himself , of the Supreme King and Governour of the World , before whom all Earthly Princes are as nothing . Whose Transcendent Nature nothing can comprehend , and who dazles all the Angels with the Brightness of his Glory . Again , does the Excellency of those who are employ'd in any Service render it Honourable ? Then none so Honourable as this . It is at once the work and delight of Angels , and the Heavenly Host esteem it their Priviledge and Glory . For wherein consists the employment of the Ministring Spirits of Heaven ? But in their being the Instruments of GOD's Justice in Punishing his Enemies , the Instruments of his Mercy in Rewarding his Servants ? In their restraining us from Sin by their powerful Influence , and awakening us to Repentance by unseen ways ? Those happy Beings that are above , whither Angels , or the Spirits of Just Men made perfect , are all Zealous of our Reformation : They Pray for our Repentance , they Rejoice at our Conversion , and long for our Society . And every Pious Soul that arrives safely among them , encreases their Raptures , and adds new strength and fervour to their Praises . And is not that a Glorious Service , whereby we Cooperate with the Holy Angels . And must not our being thus employ'd in the Work of Angels , be an excellent Preparative for their Conversation ? Lastly , The more useful any Service is , the more Honourable it shou'd be esteem'd ? Thus they who have been Authors of any great Good to the World , have been highly Honour'd while Alive , and when dead have been Ador'd . But what Service so useful as this ? What way can we do so much good to Mankind , as by bringing Obstinate Offenders to Punishment , and removing Infectious Examples ? As by extirpating Vice , and promoting Piety and Virtue ? As by averting the Wrath of GOD , and smoothing the way to Heaven ? Let us not then be asham'd of our Great Masters Service , but Praise him for the Honour it confers upon us ; and while others Glory in their Wisdom , their Riches or their Might , which are all Imperfect , Transient and Vain , if we Glory at all , let it be in this , that we are allow'd the priviledge , and inspir'd with Grace , to be employ'd in our Heavenly Fathers Business . Thirdly , Another Motive to excite and confirm our Zeal against Prophaness and Vice , is the consideration of those many and Excellent Examples which recommend it . And indeed we find none in the Holy Scriptures Eminent , for their Piety and Virtue , who were not equally remarkable for their Zealous Endeavours against Impiety and all sorts of Wickedness . Noah was not only a Worker but Preacher of Righteousness ; and of Lot it is said , that his Righteous Soul was vexed with the Sodomites filthy Conversation . How was Moses Transported at the Israelites Idolatry ? His usual Meekness seem'd to have forsaken him , his Anger waxed hot , and he cast the Tables out of his Hands , and brake them beneath the Mount. Phineas's Zeal is Recorded to his Honour , it stop'd the Raging Pestilence , and Calm'd the Anger of an Incensed GOD. Holy David expressed his Zeal , in great Variety of Passions , it appear'd in his Hatred , his Joy , and in his Grief . In his Hatred : I have Hated the Congregation of the Wicked , and will not sit among the Ungodly . In his Joy : I was glad , says he , when they said unto me , we will go into the House of the LORD . He was glad to see Piety prevailing among others , and that the Motion of going to the House of the LORD shou'd come from any besides himself . But the greatness of his Zeal chiefly shew'd it self in his Grief , a truly Zealous Man meeting with many more occasions of Sorrow , than Joy from others : And therefore the Psalmists Language is sometimes very Mournful ; Rivers of Waters run down mine Eyes , because they keep not thy Law. And again . I beheld the Transgressors and was grieved , because they kept not thy Word . How Zealous was Elijah against Idolatry ? He boldly Reprov'd the King of Israel , and destroy'd the Priests of Baal , tho he was no Stranger to Jezabels Revengeful Spirit . Nay he appeal'd to GOD himself that he had been very Zealous for the LORD GOD of Hosts . Nehemiah is a Noble Example of Zeal and Courage , fit for all Christians , but chiefly Magistrates to follow ; He Contended with the Great Men of Judah , for Prophaning the Sabbath . He did not modestly pass by their Faults , out of respect to their Quality , nor gently touch , as if afraid to hurt them ; but oppos'd all abuses of the Sabbath , with great Zeal and Resolution , and at last effectually suppress'd them , tho very general and prevailing . The Time wou'd fail me to mention all the Prophets , & Apostles ; the Primitive Saints , Confessors , and Martyrs , who have been Eminent Examples of a fervent Zeal , who valu'd not Ease , nor Fame , nor Life , so they might propagate the True Religion , and effectually discourage Impiety and Vice. A Zeal which Conquer'd the World , and all the Powers of Darkness , to which nothing was too difficult to be done , nor too grievous to be suffer'd , in so Glorious a Cause . If we observe but the single instance of St. Paul , we cannot without amazement Reflect upon the many Persecutions , Calamities and Afflictions ; the many Perils by Land and Sea , from his own Country-Men and Strangers , from open Enemies , pretended Friends , and false Brethren , which his Zeal embold'd him to meet , and enabl'd him to bear . But behold we have a greater Example of Holy Zeal than he , and that is the Son of GOD , and Saviour of the World. It was Zeal for the Reformation and Happiness of the World , brought him down from Heaven , and expos'd him to Poverty and Misery , and Disgrace , here below : The same Holy Zeal made him boldly Reprove the Greatest among Men , whilst he fami●iarly Convers'd with the Meanest ; made him Toil and Labour and go about doing Good , even to those who made him the returns of Hatred , for his Good-Will . Out of Zeal for the True Religion he Unmask'd the Pharisees , and laid open their Hypocrisie , and brought upon himself the Hatred and Revenge , of that Malicious Dissembling Sect. Nay his Zeal made him once lay aside the Lamb , and with the Resentment as well as Authority of an Offended Judge , Vindicate the Honour of GOD , by Scourging the Buyers and Sellers out of the Temple . So that with great Justice , does the Evangelist apply that Expression of the Psalmist to our LORD , the Zeal of thy House , hath Eaten me up . But the most Stupendous Instance of Divine Zeal , is the Blessed Jesus , Dying to promote the Glory of GOD , and happiness of Mankind . We Honour the Zeal of those who are willing to undergo Trouble , and run a few Hazards for Religion What then shall we say of the Zeal of our Blessed Saviour ? Zeal , which Nail'd him to the Cross , and Shed his Blood , and made him yield up the Ghost ? Zeal which made his Soul all Gloominess and Horror , depriv'd him of the usual Manifestations of his Fathers Love , forc'd him to cry out that his GOD had forsaken him , and in the bitterest Agonies of Soul and Body to expire . This was wonderful Zeal indeed , nay Zeal that wants a Name , being beyond our Expressions , and even too narrow Thoughts : Yet such as shou'd strongly engage us to the exactest Imitation we are capable of , and turn our whole Soul into Flames of Zeal and Love for him , to whom we owe whatever we enjoy or hope for , who even lay'd down his Life for us , to Rescue us from Misery , and Intitle us to Eternal Glory . Such Examples of Zeal does the Word of GOD set before us , the best & greatest we can have , even Patriarchs & Kings , Prophets and Apostles , and above all the Great Captain of our Salvation , the Holy Jesus . And while we have these in view , can any of us be cold and indifferent in that Service , which is most acceptable to GOD , the Promotion of Religion , and Reformation of Manners ? In othe● Cases Examples raise a Generous Emulation , they give us Courage to attempt the most difficult Undertakings , and Constancy to endure the greatest Tryals : And shall this be the single Instance , in which we are not asham'd to be out-done by all ? Let us then blush and hang down our Heads , when we compare our own Slothfulness with the unweary'd Labours of others , and find our selves backward to meet with Difficulties and Dangers , in a Service wherein so many have chearfully Sacrific'd their Lives . But to these Primitive Examples , give me leave to add one of this present Age , of a Person Eminent for the Greatness of her Station , much more for Piety and Goodness , whose Memory we all Honour , and whose Untimely Death we yet bewail , I mean our late Excellent QUEEN , whose Zeal for Piety and Religion , seem'd to our-shine Her other Excellent Qualities . She was not Diverted by the Solicitudes of a Crown , from neglecting any Religious Duty Her self : Her Example Recommended Piety to the World , with all its Native Charms : And in Her appear'd all the Majesty of a Queen , with the Unaffected Humility of the Devoutest Christian. Nothing went nearer Her Heart , than that Immorality and Prophaness , She perceiv'd every where prevailing , and nothing with so much Joy did She Encourage , as what had a tendency towards Reformation of Manners . Of which I need give but one Instance , the Countenance She gave the Societies for Reformation in England . For ( as we learn from a very Pious and Useful Book Intitled , An Account of the Societies for Reformation of Manners , &c. ) having this Affair laid before her , in the absence of the King , by a Prelate of Great Learning and Fame , ( the late Lord Bishop of Worcester ) she had just Sentiments of it , and therefore thought it became her to give it Countenance : She Graciously condescended to Thank those who were concern'd in it , and readily promised them her Assistance ; and afterwards upon Application made to her Majesty , she was pleased to send her Letter to the Justices of Middlesex , Commanding them to put the Laws against Prophaness and Vice in Execution , with all Fidelity and Impartiality : And to this end , that they shou'd be careful and diligent in Encouraging all Persons to do their Part , in giving Informmations against Offenders , as they were obliged by their Oath , as Magistrates to do : And when there was further occasion , she shew'd she was in Earnest to promote this Design , by taking other more Effectual Methods for that purpose . And she took particular satisfaction , in those other Societies of Religious Persons , who meet to Pray , Sing Psalms , and Read the Holy Scriptures together ; and to Reprove , Exhort and Edifie one another , by their Religious Conferences ; she enquired often and much about them , and was glad they went on and prevailed . Such was the Hearty and Affectionate Concern , such were the Zealous Endeavours , of that Excellent Woman , to promote this great Work of Reforming a Wicked Age : Of her , who was the Glory and Ornament of her Sex and Crown ; who now enjoys the Reward of her Piety and Zeal , a Crown incorruptible and that fadeth not away . She esteem'd the Persons who were principally concern'd in it , and approv'd of the Methods propos'd to accomplish it ; and is not her Approbation alone , a sufficient Answer , to all the Objections that have been rais'd against it ? Hers , I say , whose Judgment and Prudence , were equal to Her Piety and High Condition ? And shou'd not so Great , so Good an Example , engage Persons of all Ranks and Qualities , to joyn Vigorously in Prosecuting the same Design ? Shou'd it not especially Inflame the Zeal of Her own Sex , and Influence them to do all that in them lies , to Check and Restrain Vice , to Encourage and Promote Piety and Virtue ? They Boasted of Her ( and very justly ) while She Liv'd , they profess a Veneration for Her very Name , now that She is gone ; let them shew it by Contributing what they can , to that Noble Undertaking , wherein She express'd so much Satisfaction . And if they have but Zeal , they cannot want ways of expressing it to their own great Honour , and the benefit of the World. They may serve it by their Prayers , ( in the constancy and fervency whereof , we must own they usually exceed us , ) and draw down upon it the Blessings of Heaven . They can often with great Advantage Recommend it to others , and Engage Persons of Power and Authority to Encourage it . And Lastly , they may do much towards Reforming the World , by a Prudent Management of their Families , by instilling good Principles into their Children betimes , and making them in Love with GOD and Religion ; as also by a strict and constant Inspection , into the Lives and Manners of their Servants . And if there needed any other Motive to excite their Zeal , after mentioning the Example of our Excellent QUEEN . I wou'd desire them to consider , that one main Branch of that Publick Reformation of our Manners , which is attempted at this time , does directly tend to Vindicate the Credit of their Sex. They must be sensible , that it suffers by those Wretched Creatures who are lost to Shame , as well as Virtue : They know too well , that there have been some such Instances , even among those of more considerable Rank , and that Honour and Wealth have been the Rewards of a Scandalous Prostitution ; and they cannot be Ignorant what uncharitable Censures from the Observation of the Bad , have been pass'd upon the Good and Virtuous . And must not such Rejoice , when they see those Wretches Punish'd , who Dishonour their Sex , as well as their Religion ? They must , they will express their Abhorrence of a Strumpet , let her Quality be never so High , and will leave nothing unattempted , to Banish such from the Society of those , who have any regard for Modesty and Virtue . So will they be Glorious Instruments in Promoting Reformation of Manners , and share with us , in the Honour and Advantage of so useful a Design in this World , and share with Her in Glory , whose Example I have been Recommending to them . Fourthly , Another Motive to excite and confirm our Zeal against Prophaness and Vice is this , That the Endeavours of Good Men in this Kingdom to Promote Reformation o● Manners , have been highly applauded in England . Gre●●● 〈…〉 ●aid of them there , and greater expected from them . This we Learn from several Hands , particularly the Book I already Quoted , in these words . — The Endeavours of these Gentlemen have not been confin'd to this City and Kingdom , but have extended as far as Ireland , where they have had an Influence , very litle , I think to the Honour of that Kingdom , from whence it had its First Rise , of which since a more particular account may be expected ; I may satisfie my self at present , with saying in general of my own Knowledge , that the Transactions , of Reformation here , having been , near Two Years since , laid before some few Persons in Ireland , and most of those ( I must again observe ) Private Persons , and of the Lower Rank of Men , with proper considerations to move e'm to unite in the same Design , and Methods to pursue it with Advantage , it determined them to engage heartily in it ; and they have Prosecuted it with so much Vigour , that there are now several Societies for Reformation , in the City of Dublin ; which I am assured by divers Accounts , that I have in my Hands from thence , are spreading into several Parts of the Kingdom , and are Encourag'd by His Excellency the Earl of Galway , one of the Lords Justices of Ireland , The Right Reverend the Arch-Bishop of Dublin , many of the Clergy , and the Best of the Magistrates and Gentlemen of that City : In one of which Societies , most of the Parish-Ministers of Dublin , several of the Pious Bishops , particularly , the Celebrated Arch-Bishop , and divers other Persons of Quality are Members ; some of which have shewn a Zeal , which if it prevail'd the Three Kingdoms over , might soon produce a Glorious Reverse of the State they are now in , and which in less than Two Years space hath succeeded , ( tho not without such various Oppositions , as might be expected from Combinations of Bad Men ) to that degree in Dublin , that the Prophanation of the Lords-Day , by Tipling in Publick Houses , by Exercising of Trade , and Exposing of Goods to Sale , is almost suppress'd ; that Lewd Women are so strictly enquired after , and severely Punished , that they have Transported themselves , as in England , to our Plantations ; and that Swearing is so run down , that an Oath is rarely heard in their Streets ; so that Publick Disorders are remarkably Cured ; and in short , Vice is afraid and asham'd to shew its Head , where within a few Years past , it was Daring and Triumphant . This Account , Blessed be GOD , is in the main true , and my Design in mentioning it to you , is not to Please or Flatter you , by telling what you have done , but to excite and spur you on to double your diligence , and make it more apparent to the World , how answerable your Zeal is , to the Character that has been publickly given of it . Commendations do generally improve , and nourish Virtue ; and will it not be base and dishonourable , shou'd we hereafter fall short of what is publish'd to the World concerning us ? Are our Magistrates and Clergy Commended , for discharging their Duty with so much Zeal ? And shou'd not those among us Blush who are conscious to themselves , that they are Intitled to none of these Praises ? Let us then resolve not to lose the Reputation we have already gain'd ; least it be hereafter as publickly declar'd of us , that for a while indeed we seem'd warm , and in earnest against Vice , but that our First Fervours are gone , and we are unhappily reconcil'd to our Old Sins ; and are lyable to the Character of the Foolish Builders who began a good Work indeed , but cou'd not bring it to an end . 'T is true , we ought no more to do a Good Action to be Prais'd of Men , than we shou'd do an Evil one , to avoid their Censures : And I trust in GOD that your Zeal will never be Infected with the least mixture of Vain Glory . Yet just Praises are the Rewards of Virtue , and shou'd be so esteem'd . And it is our Duty not only to be sincerely Religious , but open Advocates for Piety ; to stir up others by our Zeal , and so to let our Light shine before Men , that they may see our good Works , and Glorifie our Father which is in Heaven . I might mention , as another Motive , to excite and confirm your Zeal against Prophaness and Vice , the necessity of it , to avert the just Wrath and heavy Judgments of GOD , and the reason we have to expect and dread them if Iniquity still prevail : And that we can hope to escape them on no other Terms , than our Endeavouring with great Industry and Sincerity , to suppress all kinds of Wickedness . The truth of this might be easily demonstrated from the Word of GOD , and from the End and Reason of this Judgments ; this is most apparent from his Method of dealing with other Nations , of this we may be convinc'd from his dealings with our selves : But this has been so fully insisted on , and largely prov'd by others , that I shall do no more than name it ; And pass on to a Fifth Motive , to excite and confirm our Zeal for Reformation of Manners , and against all Prophane and Immoral Practices , namely , that we have reason to hope , that it may prove hereafter an excellent means of Uniting the Establish'd Church , and the Dissenters ; and of Propagating the Reform'd Religion , among those who are Strangers to it , and prejudic'd against it . It will not be here needful to inquire into the Immediate Causes of our unhappy Divisions , nor shall I take up your time in Lamenting the Miseries which have been , and still are the consequences of them . It concerns us much more to learn , how our Breaches may be Heal'd , and those Wounds Cur'd , which have often reduc'd our Religion to a very Languishing Condition . And they who have most seriously considered this matter , have with great reason observ'd , that nothing will more allay our Heats and Animosities ; nothing lay a better Foundation for a firm and lasting Union among Protestants , than our becoming Zealous and Active against Vice and Prophaness . For First , our jointly endeavouring to beat down Publick Wickedness , must needs Unite the Affections of all those who are concern'd , in that Excellent Undertaking . We cannot but Love and Value all who have an Active Zeal for GOD and Religion , tho in some things , their Judgments may be different from ours . There are Charms in Piety , which none can resist , and if we Love GOD our selves , we must Love those also who serve him in Humility and Sincerity of Heart , tho we may judge them mistaken in things of lesser Moment . But now Unity of Affection is a necessary Preparative for Unity of Judgment ; and true Holy Zeal Unites the Minds , as well as Hearts of all those in whom it dwells . And if we go on to assist one another in Suppressing Lewdness , Immorality and Prophaness , we will soon be convinc'd that differences of Opinion , about the circumstances of Religion , when we agree in all the Essentials of it , shou'd never make us Hate and Calumniate one another . But that whatever our Sentiments , as to some particulars may be , we are Brethren and Fellow Christians , Servants of the same Lord , Partakers of the same Blessed Hope , and Heirs of the same Eternal Kingdom : That tho we differ in a little in the Roads we take , yet we both direct our Course , towards the same Heaven , whither they who are truly Pious , Humble and Sincere of both Parties , may hope to arrive at last , and where without Controversie or Dispute , they shall for ever dwell together , in the profoundest Peace , and most charitable Agreement . But as our being truly Zealous against Prophaness and Vice , has a natural tendency to Unite our Affections , so in the Second place , it will convince us of the necessity of Uniting together , in Worship , and Sacraments , and every other way . For the more Zealous we are against Vice , the more clearly will we see , the great Mischiefs which are caus'd by our Divisions , the more fully will we be convinc'd , that they are the great Hindrances of a General Reformation of Manners ; that the most prevailing Vices and Impieties are owing to them , and that till they be remov'd , Reformation may be wish'd for , but can never be happily Effected . For this is the great Popular Objection , against our Religion , insisted on so much by the Enemies of Piety , that there are so many Parties among us , that they know not whom to close with , and therefore will treat them all with equal Neglect and Scorn . This is what some pretend to justifie their Impiety , and is the real cause , why others are Prophane ; and cannot be but a Stumbling Block to many weak Minds . Besides , Dissentions in Religion , destroy Ecclesiastical Discipline , and deprive Church Censures of their Force . They enfeeble the Civil Power , and compell Magistrates to Wink at great Irregularities . They distract Private Families , and separate the nearest Relations . Where they prevail , the State is seldom free from Tumultuous Disorders , not the Church from numerous Heresies and Schisms without end . And in short , they naturally lead to the Subversion of all sober Religion , all Peace and Order . Nay our Divisions , not only cause most of our Distempers , but hinder our Cure , they weaken the Hands , and obstruct the Endeavours of those , who are Zealous for Suppressing Publick Vices . For he must be a Stranger to Humane Nature who does not know , that so long as there are separate Parties , there will be separate Interests , and that many will Prosecute their particular Designs , to the prejudice of the common cause of Religion . One Party will be sometimes for Acting alone , and that will raise Jealousies in the other ; at least there 's cause to fear that they will not always Act with that Confidence in each other , upon which in a great measure their Success depends . These things I confess ought not to be so , and all that can be said for them is , with Humility to own , that even good Men are Frail , and not above the Passions and Weaknesses incident to our Nature . But now they who are truly Zealous against Prophaness and Vice , must needs be sensible how Fatal our particular Controversies are to Christianity in general , to Piety & Virtue . And therefore they cannot but pray for Unity , with all the Fervour of their Souls , and will spare no Pains to procure so inestimable a Blessing . All prudent Attempts for Peace , they will Encourage and Promote , and submit to many Inconveniences , rather than want it . And if all Parties among us , were thus Zealously Affected , if every one laid to Heart our Crying Sins , and consider'd our Divisions as ( and such sure I am , they have been and are ) one Principle Cause of them : How soon might we hope to see a happy Change ! How fast wou'd all our Disputes and Controversies Fall and Dye ! Then we shou'd soon behold what David pronounces so Good , and Pleasant , Brethren Dwelling and Worshiping GOD together in Unity and Peace : And our Church below , wou'd in all respects be a lively Emblem of the Church Triumphant in Heaven . But farther Thirdly , Our being Zealously Affected against Prophaness and Vice , will if we continue and persevere in our Zeal , lay a firm Foundation for a lasting Union among us , because it will turn our Zeal into its true Channel , and fix it upon its right Object , and that is the Suppressing of known Sins , and the Promoting of Piety and Virtue , and Reformation of Manners . It is very certain , and much to be lamented , that many , both Members of the Establish'd Church and Dissenters also , are more Zealous for their particular Opinions wherein they differ , than the great things of Religion wherein they agree . This is manifest from the Practice of both . Thus we find that those who seem warm for the Establish'd Constitutions , shall be esteem'd and valu'd by others of the same Principles , tho Guilty of many Irregularities in their Lives . And the Case is the very same among the Dissenters . Those who are hearty for their Interests and firm to their Party , shall be Caress'd and Celebrated for their Zeal , tho in many things their Practices are Immoral . Now of this I can assign no other Reason , but that the Zeal of both Parties , has been unhappily Diverted from things of the greatest , to those of little importance , in comparison of the other . And not only so , but mightily inflam'd by the Artifices of our Common Enemies . It has been the constant Endeavour of those who study'd our Ruin , strongly to engage us in Contentions , about the Out-side of Religion , and our minds were kept in such a constant ferment and hurry by these Differences , that we cou'd not observe , at least did not , sufficiently consider it , how Atheism and Infidelity , Irreligion and Vice , were entering in at our Breaches . We were like the Unfortunate Inhabitants of Jerusalem during the last Dreadful Siege , who were more Violent against one another , than the Romans , the avow'd Enemies of them all . But now were our Zeal once Vigorously Employ'd , in beating down Vice and Prophaness , were our Warmth and Industry in that great Affair , answerable to the moment of it ; then our Passions against our Brethren wou'd cool of themselves , and our Resentments gradually abate , and at last be quite extinguish'd . Our Wounds wou'd no more Fester , but Close and Heal. And we wou'd Love and Value Men , not according to their Engagements to a Party , but their Zeal and Concern for Virtue and Holiness and all our Endeavours we wou'd Unite against the Enemies of Religion in general , the Vicious and Prophane . And that our Zeal against Vice , were it strong and Active , as it ought to be , wou'd be attended with these happy Consequences , is what we will easily be convinc'd of , if we consider that our Faculties are so imperfect , that they cannot with any degree of Intenseness , be exercis'd at once upon different Objects ; and that as any one of our Passions , whither Love , Hatred , or Anger , encreases towards one Object , it must abate with respect to all others . If our Passion is divided upon several Objects , it must act weakly upon them all , if confin'd to one , it is Strong and Violent . As Rivers whatever they gain upon the Land of one side , lose proportionably of the other ; and if their Waters run in one Channel , they are impetuous , and with a mighty Torrent , force their way , but when separated into many Streams , they glide insensibly along . Now 't is easie to apply all this , to the Case before us . So long as we were warmly engag'd in Disputes , about Modes and Ceremonies , Postures and Garments , us'd in Religious Worship , it was not in our Power to be so Zealous against Prophaness and Vice , as we ought to have been , our Zeal was so exhausted by the one , that we had too little to spare for the other . But now that our Zeal begins to be better employ'd , to turn into another , and better Channel , our heat about other things will by degrees wear off , and a Holy Zeal against Impiety , and Publick Wickedness , succeed in its room . And when ever , by the Blessing of GOD this is happily Effected , will we not be apt to look back with Wonder , upon our former Disputes and Quarrels , and be surpriz'd that we shou'd be Angry with one another , when so many Publick Sins needed all our Zeal and Indignation , and Endeavours to Suppress them ? Nay I am inclinable to hope , that we shall resemble the Happy Lovers in Heaven , that all our Peevish Mistakes shall be chang'd into Inviolable Love and Friendship , into the highest degrees of Endearment and Affection . And this we have no reason to despair of , if we consider in the Fourth and Last place , that our being Zealously Affected against Prophaness and Vice will Intitle us to the Blessing of GOD , without which no Concord , no Unity , can be attain'd . Many have wondred , considering the favourable Opportunities we have often had , which Invited the Establish'd Church and Dissenters to an Union , considering especially , how much our Interest and Common Safety call'd for it , that it has not yet been Effected . I will not pretend to judge where the fault lay , or whence it came to pass , that all endeavours hitherto us'd to Unite us have miscarry'd . Only it may be in general observ'd , that our want of true Zeal for GOD and Religion ; our great Ingratitude for the many Mercies of Heaven , and that Corruption of Manners which almost universally prevail'd every where ; all these I say , depriv'd us of the concurring Influence of Divine Providence , without which all Humane means are contriv'd and apply'd in vain ; we wanted that , because we did not deserve it ; Unity and Concord were too great Blessings for a People , who had made such ill returns to GOD , for all his other Favours . But let us at last become truly Zealous for Virtue and Religion , and decline no Pains to Curb those Vices , which have so long Triumph'd over both ; let it be our constant Study so to Execute the Laws against Impiety , that whoever dares be Wicked , may yet be afraid of a Discovery . Then may we look up to GOD ; and expect his Blessing upon our Endeavours & Prayers for Union , as well as Reformation : Let us but qualifie our selves for it , and with great boldness we may say , LORD speak the Word , and thy Servants shall be Healed . And shou'd the goodness of GOD so far bless our Zeal , as at once to make it the means of Suppressing our Vices , and Curing our Divisions , what reason wou'd we have , with all the Ardours of the Heavenly Host , to Praise and Adore the Divine Clemency and Mercy ! Love and Peace as among them , prevailing every where ! Piety and Religion gaining Proselites every Day ! and none daring to be openly Vicious or Prophane ! These are I own , too great Blessings to be fully expected in this World , yet we shou'd not distrust GOD's Power , nor question his Goodness . Great things have succeeded very slender and discouraging Beginnings : And it is agreeable to the Wisdom of Providence , that it shou'd be so ; least we shou'd vainly ascribe that to our selves , which is wholly due to GOD. But it is not we alone , who shall receive all the Benefit of this Holy Zeal , for it not only Promotes Unity and Peace among our selves , but will be a means of Propagating our Reform'd Religion among those who are Ignorant of it , and prejudic'd against it . For how comes it to pass , that the Reformation for above an Age , has been almost wholly at a stand , or rather declining ? And if it has any where gain'd Ground , it has in other places lost more ; whereas at the Beginning it carry'd all before it , and nothing cou'd oppose its Conquests ? The best reason of this that I can give is , that the Piety and Zeal , the Purity and Stedfastness of our first Reformers , Charm'd and Subdu'd their very Enemies . They were all Eminent for Holiness and Goodness , for Charity and Zeal , for Constancy and Patience . But now there 's a fatal reverse of things , we are fallen into many of those Sinful Courses , which heretofore were peculiar to the Church we left . Our Zeal has sensibly decay'd , Piety Flourishes not among us , as it did among them , nor is the Reformation of our Lives , answerable to that of our Faith. But yet if the Spirit which acted our Reformers , did again revive in us , it wou'd still produce as considerable Effects . 'T is very true , that the Prejudices which those of the Church of Rome , have Suck'd in their Education against us , are great and strong , yet Exemplary Holiness , and Prudent Zeal , wou'd in due time perfectly overcome them . These wou'd Command Respect even from our Bitterest Enemies , and effectually convince them of the Excellency of our Religion , did they see so good Fruits of it in our Lives . This is the shortest and surest Method of dealing with them , for after all that can be said , by way of Argument , yet that will always be thought the best Church , which makes the Best and Holiest Christians : And unless our Practices be much better than theirs , they will never believe that our Religion can be so . We may boast of the Purity of our Faith and Worship , and upbraid them with the Superstition and Absurdity of theirs ; but after all , the prevailing Arguments must be the Innocence of our Lives , a hearty Zeal for the Honour of GOD , express'd in a Vigorous Prosecution of all that 's Vicious and Prosphane . These are sensible Arguments , and carry along with them powerful and lasting Convictions ; these the most Ignorant can Comprehned ; yet the most Learn'd cannot resist . Sixthly and Lastly , The most prevailing Motive of all , and which if duly weigh'd wou'd not only excite and inflame our Zeal , but preserve it always Vigorous and Strong , is the Consideration of its exceeding great Reward . And that with respect to both Worlds , in this it affords us the truest Satisfactions , and Intitles us to extraordinary degrees of Glory , in the other . As to this World , if there be any such thing as Satisfaction in it , any thing exempted from that Vanity and Vexation of Spirit , wherewith the Wise-Man has charg'd the whole Creation . It does , it must consist in the pleasing Reflections of our own Minds , upon the good we have done to Mankind , by Suppressing Prophaness and Vice , and Encouraging Piety and Virtue . This is a Pleasure Rational and Noble , proper for him who is made after the Image of GOD : A Pleasure which stands the Test of Fruition and can never Cloy , but daily gives the Soul a grateful Relish of some new Delight : A Pleasure which abates our Troubles , and qualifies our Pains , which blunts the Edge of Sorrow , and calms the Disorders of the Soul , which inspires us with Courage at the Hour of Death , takes away its Sting , and deprives it of its Terrors . And with what a generous bravery may we expect our end , if we have been Instrumental in Advancing Religion among Men ! If we have liv'd to so good purpose , that any one Vice has been lessen'd by our Endeavours and Zeal ! That one Thought will refresh us more , when in a Languishing Condition , or on a Dying Bed , than the Grandure of Princes , or Riches of the World. What a Satisfaction must it be to a good Magistrate , when about to render an Account of his O●●ice , to the Great King of Heaven , to consider that he has been Faithful to him that appointed him , has Justly and Impartially Executed the Laws against all sorts of Wickedness ! To a good Minister ! When ready to appear before the Great Bishop of Souls , that he can Reflect upon his Sincerity and Zeal ; and Courage in the discharge of his Duty ! That Vice he still oppos'd ! And consider'd neither Interest , nor Reputation , nor Safety , when his Masters Service call'd for him ! To a Sincere Penitent , when he looks back upon his Life , since his happy Conversion ! That he made all possible Attonement , for his former Injuries to Religion , by bringing more to Repentance than he had formerly led astray ! To all those who make Religion their Business , and Reformation of Manners their constant Study ! To remember how Active , how Constant was their Zeal , what Labours and Troubles they underwent , what Slanders and Calumnies they bore , to Punish and Restrain Wickedness and Vice , to Maintain and promote Piety and Virtue ! Such Thoughts as these will wonderfully Support Good Men , when they have a near view of Eternity ; will Relieve their Languishing Spirits , and Raise their Dejected Heads , and Comfort their Departing Souls . But neither the Joys nor Sufferings of this present World , are worthy to be compar'd with the Glory that shall hereafter be Reveal'd . There are Glories reserv'd for good Men , beyond any thing we can conceive or know : And of these extraordinary degrees belong to those who are Zealously Affected always in good things : To those who with great Industry and Application , Promote Reformation of Manners . For since that is a Service particularly pleasing to GOD , the Reward that attends it , shall be proportionably great ; And GOD will Honour above others at the Last Day , those who are Zealous for his Honour here . He that Converteth a Sinner ( saith St. James ) from the errour of his way , shall save a Soul from Death , and shall hide a multitude of Sins . Now if he who gives a Cup of Cold Water to a Disciple , shall not lose his Reward , what shall his Happiness and Glory be , who rescues Souls from endless Destruction , secures them from Misery and Unquenchable Fire , and so effectually covers Sins , that Infinite Justice shall never find them out ? And they who turn many to Righteousness , ( as the Prophet tells us ) whether it be by Advice or Correctition , or Example , shall Shine as the Stars for ever and ever , with a peculiar , distinguishing , and Eternal Brightness . And shou'd not the hopes of this Infinite Reward , inspire us with Holy Zeal , Undaunted Resolution , and Invincible Patience ? Make us despise both the Smiles and Frowns of Fortune and of Men , the Uncharitable Censures of some , and Prophane Scoffs of others ? Make us constant in our Endeavours against Vice , as those Stars are in their Motions , which we hope hereafter in Glory to Outshine ? And what a Joyful Surprize will it be , to those Happy Souls , who here have ever burn'd with Zeal and Love , to find in the other World , their Glories equal to their Wishes , and infinitely beyond their too narrow hopes ! When Mansions of Peace , shall be their Habitations , Angels their Friends , and perfect Spirits their Companions ! When Praise shall be their Employment , and GOD himself their exceeding Great Reward ! And if Souls in the other World retain any knowledge , of those who here have been their most Intimate Friends ( as I hope and believe they shall ) then what Transports of Love and Divine Friendship , what Endearments and Gratulations , shall be among those happy Spirits , who have in this World been Fellow-Labourers in Advancing Reformation , and Fellow-Sufferers for their Zeal against Vice ? How will it add to their Raptures ( tho almost Infinite before ) to relate over to one another , the Difficulties they here Surmounted , with all the Troubles and Calamities they suffer'd ! How sometimes they were Encourag'd and Supported , and the good Improvement they made of it ! How again they were oppos'd in their good Purposes and Designs , yet were not diverted from them by any Opposition ! How they were often expos'd to Publick Disgrace and Scorn , their best Actions being foully mis-represented , yet GOD supported them under these Tryals , inspir'd them with a Generous Contempt of all Unjust Reflections , rais'd them up unexpected Friends , and bless'd their poor Labours , with surprizing Successes ! How they were exhorted by the Ministers of Religion chearfully to go on in their Masters , Service , and to depend on his Word , for a Glorious Reward , they believ'd and they obey'd ; they recruited their Lamps with fresh Oyl , and their Zeal continu'd Flaming , Bright , and Strong to the last , so that nothing cou'd obscure or weaken , or even resist it ! But that now at last , they find all the Promises of GOD Graciously fulfill'd , and therefore have cause to Praise him for all their Sufferings , since their light Afflictions , which were but for a Moment , have wrought for them , a far more Exceeding and Eternal Weight of Glory ! Methinks like Moses from Pisgah , we may now take a Prospect of the Land of Bliss , and see those who here us'd to meet together , for Religion and Devotion , for Suppressing Vice and Promoting Reformation , welcoming one another into the Heavenly Regions , with Joy in their Looks , and Glory about their Heads , and nothing to be heard but Anthems and Hallelujahs ! Thus my Brethren , I trust in GOD it will be with you another day , but seeing we are as yet in the Wilderness , Let us have our Faces always directed towards the Promis'd Land : Our Journey can't be long ; let us not be Frighten'd at the Dangers or Difficulties of the way , but go on Couragiously in it , and Endless Peace and Joy , shall soon succeed our Toil and Labour . ERRATA . Page 4 line 30. read are of greater necessity . p. 12. l. 27. r. Warm in their Advices . p. 16. last l. r. the more they will. p. 22. l. 27. r. Zealous Magistrates . p. 25. l. 24. r. indispensable . p. 39. l. 25. r. of their Blood , rather than their Money . p. 43. l. 24. r. escap'd p. 59. l. 33. leave out — yet . p. 60. l. 7. r. comprehend . There are several Errata's in the Pointings . Notes, typically marginal, from the original text Notes for div A45376-e240 Ja. 1.26.3.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Pet. 2.5 . verse 7.8 . Exod. 32.19 . Numb . 25.11 , 12 , 13. Psal. 106.30 . Psal. 26.5 . Psal. 122.1 . Psal. 119.136 . vers . 158. 1 King. 18. Neh. 13.15.21 . Jo. 2.15.17 . Pag. 8.9 . Page 16. Page 23.24 . Ja. 5.20 . Dan. 12.3 . 
A77492	----	An antidote against the poysonous vveeds of heretical blasphemies, which during the deplorable interval of church-government have grown up in the reforming Church of England. As it was lately presented to the Church of God at Great Yarmouth. / By Iohn Brinsley, Minister of the Gospel there. Augus. 10. 1650. Imprimatur, Edm. Calamy. Brinsley, John, 1600-1665. This text is an enriched version of the TCP digital transcription A77492 of text R206488 in the English Short Title Catalog (Thomason E612_13). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 158 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A77492 Wing B4705 Thomason E612_13 ESTC R206488 99865640 99865640 117888 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77492) Transcribed from: (Early English Books Online ; image set 117888) Images scanned from microfilm: (Thomason Tracts ; 94:E612[13]) An antidote against the poysonous vveeds of heretical blasphemies, which during the deplorable interval of church-government have grown up in the reforming Church of England. As it was lately presented to the Church of God at Great Yarmouth. / By Iohn Brinsley, Minister of the Gospel there. Augus. 10. 1650. Imprimatur, Edm. Calamy. Brinsley, John, 1600-1665. [6], 52 p. Printed by T.R. & E.M. for Ralph Smith at the singe of the blew Bible in Corn-hill neer the Royal Exchange, London : 1650. Annotation on Thomason copy: "7ber. 11th". Reproduction of the original in the British Library. eng Church of England -- Early works to 1800. Blasphemy -- Early works to 1800. A77492 R206488 (Thomason E612_13). civilwar no An antidote against the poysonous vveeds of heretical blasphemies,: which during the deplorable interval of church-government have grown up Brinsley, John 1650 27434 77 235 0 0 0 0 114 F The rate of 114 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Emma (Leeson) Huber Sampled and proofread 2007-06 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion AN ANTIDOTE AGAINST THE Poysonous VVeeds OF HERETICAL BLASPHEMIES , Which During the deplorable interval of Church-Government have grown up in the Reforming Church of England . As it was lately presented to the Church of God at Great YARMOUTH . By IOHN BRINSLEY , Minister of the Gospel there . August . 10. 1650. Imprimatur , EDM. CALAMY . London , Printed by T. R. & E. M. for Ralph Smith at the signe of the blew Bible in Corn-hill neer the Royal Exchange . 1650. Christian Reader . AS many other profitable Treatises formerly published by this Reverend Author ; So that called The Arraignment of the present Schisme of New Separation in old England , and this Antidote against Heretical Blasphemies , do represent him , like that tree of blessing , which bringeth forth his fruit in his season . The seasonablenesse of this Piece ( which Gods good Providence hath brought to thine hand ) will adde both luster and life unto it , in the hearts of all them , who sigh and cry for the many abominable blasphemies which are in these sad times , impudently belched out into the face of Divine Majesty . The subject-matter of this Treatise is necessary , that the nature , kinds and degrees of blasphemy may be understood , that men guilty , may be convinced , and all others secured from so horrid an evill , both as Principals and Accessaries . And the manner of handling this Subject will render it acceptable to the ingenuous and right godly Christian ; for , the method is clear , the phrase of speech smooth and pithy , the Scripture proofs apt and pregnant ; yea , there is a veyn of Scripture evidence and authority running through the whole body of this discourse . Herein the learned and laborious Author , shews himself to be approved unto God , a Workman , that needeth not to be ashamed , rightly dividing the word of truth . Although my ancient and increasing loves might move me to give a larger Character of him , upon long experience ▪ yet I will be silent , for his works do sufficiently praise him in the gates . I am Thine in the Service of Christ . Simeon Ashe . August . 24. 1650. To the CHRISTIAN READER . Christian , THose Preservatives which are soveraignly useful at all times , cannot in times of common Contagion be reputed uselesse , or unseasonable . Upon that account it is , that I have now adventured these few Meditations to a publike view . Surely , if ever there was a time of spiritual Contagion , such is this , whereinto Providence hath cast us at this day in this Nation ; wherein the Plague of Hereticall Blasphemy is grown so desperately Epidemical , that many ( once seemingly precious ) souls are now infected with it . Alasse what sad tokens ( I cannot say Gods , but the Devils Tokens ) are now to be seen upon some of them , in whom not long since the Image of God to the judgment of Charity was hopefully conspicuous ; in so much that without a miracle of mercy there is little hope of their Recovery . And who is there that hath the heart of a Christian , but out of a sad resentment of so dreadful an Evil yet growing and spreading , would willingly contribute all possible Counsels and Endeavours for the healing of it ? To this end it is that I have now communicated this Antidote , which ( as I am assured it can be hurtful to none , so ) if it may be helpful to any , whether by way of Prevention , or Cure , I have what I aymed at , and shall rest , Thine in the service of our common Lord , JOH. BRINSLEY . Yarmouth , August 22. 1650. AN Antidote Against the Poysonous Weeds of Hereticall BLASPHEMIES . 2 TIM. 3. 2. For men shall be Lovers of their own selves , Covetous , Boasters , Proud , [ Blasphemers . ] IN the verse foregoing the Apostle giveth his Timothy a general advertisement concerning Evill times , which were to come . [ This know also , that in the last dayes perilous times shall come . ] In the last dayes ] , that is , hereafter , in succeeding times : both in Timothies time , which the Apostle here hath an eye unto , as appeareth from the fifth verse of the Chapter , where he willeth him to avoid such persons as afterward he speaketh of [ from such turn away ] ; as also in after ages of the Church . So Calvin apprehends it . By the last dayes ( saith he ) the Apostle here understands the whole state of the Church under the Gospel ; which here he declareth and foretelleth should not be such a quiet and peaceable state as some happily dreamed of , but a troublesome and dangerous state . In the last dayes perilous times shall come . ] Perilous times ] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Tempora difficilia , molesta , periculosa . Hard and difficult times : Troublesome and Greivous times : perilous and dangerous times : Times difficult , greivous , dangerous in general to all Christians , in special to Timothies , the faithful Ministers of the Gospel . Formidolosa tempora ( as the Orator hath it ) Fearful , dreadful times ; Such times ( saith the Apostle ) [ shall come ] : come upon the Church . But how so ? What is it that should make the times so bad , so dreadful ? For this he assigneth the reason in verse 2. A reason taken from the evil Qualities , and dispositions of men who should live in these times ; For men shall be lovers of their owne selves , &c. ] Obs. Lo , what it is which maketh evill times , viz. Evill men living in those times . Herein it is that the Apostle placeth the evill of those times , which here he speaketh of , not in penal evils , evils of judgment , outward Calamities , as War , Famine , Pestilence , . &c. ( which a carnal eye looketh upon as the only things which make evill times ) , but in the evils of sin which abound in those times . This , this it is which maketh evill times . It is an evill time ( saith the Prophet Amos cap. 5. 13. ) , but what made it so ? Why the manifold transgressions , and mighty sins of the people ; ( so the verse foregoing giveth the reason of it . ) I , though the times should be never so successeful and prosperous in all other respects , yet if sin abound in them , they are evill times : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Difficult times , specially for the Ministers of God to bear up head against the stream . Grievous times . To a gracious spirit nothing more grievous then to see iniquity abounding , and so the name of God dishonoured . This was the Corrosive which galled and vexed Lots righteous soule , even the filthy conversation of the wicked Sodomites , 2 Pet. 2. 7. And Perilous times , being infectious times , wherein all that live in them are in danger in one kind or other of being made partakers of the sins of others ; either by complying with them , or coming at them , or not mourning for them , or not appearing for God against them as they ought to do . Applic. Let it be taken notice of by the way ; Brethren , there are many amongst us , ( I must not say all , for there are some who dreame of golden times , and glorious times , and blessed times , never better , how truly I shall show you anon ) , but many and the greatest part ) complaine of evill times , difficult , grievous , dangerous times ; and therein they are not mistaken , for they are so in truth . But what is it that maketh them so ? why , the evils of sin abounding in these times . True indeed , there are other things which to flesh & blood are hard , and grievous , and perilous . The sword is yet amongst us , and famine is amongst us , and decay of trading is amongst us , and though not Pestilence , yet some other diseases which are looked upon as to a degree infectious and contagious , are amonst us . But behold greater evils then these . All kind of sinful abominations are to be found in the midst of us . And these are they which make the times to be so evill times . Taking notice of this , withall take notice of the way , the next way , the onely way to mend these times . Every of us mend our selves ; mend the Persons , and mend the Times . As for judgments , it is in vaine to repine and murmure at them , to lift at them . This is but as the galled horse that seeketh to shake off his burden , which , being fastned to him , galleth him so much the more . Judgments they must do the work for which they are sent , execute their Commission . Let our hands be against the evils of sin . Every of us endeavouring according to our ( now almost forgotten ) Covenant , to go each before other in a reall Reformation of our own hearts and lives . This is the way to make the street clean ; every one to sweep before his own dore . And this is the way to make the times better , every one to mend , to reforme one . This is the truest Emondatio temporum , amending of the times , to amend the persons in those times . So long as men are such as the Apostle here describeth some , it is impossible the times should be good . No , they will be , they must be difficult , troublesome , dangerous , evill times . But what kind of men are they which have such a maligne influence upon the times , to make them so evill ? This the Apostle sets forth in the sequel of this verse ; where he reckons up a Catalogue of vices , which if once they come to be Epidemical , rife and common , they infect and poyson the times , proving dangerous and pernicious to the Church . The first is Self-love , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which the Apostle here placeth in the front , as a file-leader , and that not without cause ; in as much as this vice maketh way for , and ushereth in all the rest . The second is Covetousnesse , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Love of money , which the Apostle in the tenth verse of the sixth Chapter of the former Epistle calleth the Root of all evill . The third is Arrogancie , and the fourth Pride , two vices neer a kinne , Cosen germans , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , when men shall arrogate much unto themselves ; looking overly and superciliously upon others . The fifth is , that which I have singled out from the rest , being led to it by the present occasion , Blasphemy ; and upon that I shall spend my following Meditations . Men shall be Blasphemers ] . Blasphemers ] . The word Originally is Greek , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , retained in the Latin and English . The derivation of the word will lead us to the proper signification of it . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , q. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( saith the Etymologist ) impetere rumoribus , to assault one with rumours and false tales ; or rather ( as it is more vulgarly taken ) q. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Alterius famam maledictis laedere , to wrong the good name of another . This is Blasphemy at large ; any wrong , injurie , indignity offered to the good name , credit , reputation of another , whether of God or of Man . 1. For Man , the wronging of his good name by slanderous , contumelious speeches , it may be called Blasphemie . And so we finde it , not only among prophane Writers , whith whom the word is common in that sense , but even in sacred Writ . In that third of Titus v. 2. the Apostle chargeth Christians that they speak evill of no man . The Original hath it , Blaspheme no man , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Of this kinde of Blasphemie it is that the Apostle speaketh , Col. 3. 8. where he reckons up this amongst the Rags of the old Adam ; which he requireth Christians to put off , [ But now you also put off all these , anger , wrath , malice , blasphemie ] , viz. speaking evill of their neighbour . In this sense Paul saith of himself , 1 Cor. 4. 13. and Rom. 3. 8. that he was defamed , slanderously reported of : where in both places the word is , Blasphemed . This Saint Peter tels us is the lot of Gods people to be thus Blasphemed , evill spoken of by wicked men ; 1 Pet. 4. 4. To wrong the name of any good man is Blasphemie at large . 2. But most commonly in phrase of Scripture , and amongst Ecclesiastical Writers ▪ the word is taken in a more restrained sense , as relating unto God ; and it imports some derogation , some wrong or injurie offered to the name of God . Which may be done either by thought , word , or deed . By thought , when any shall entertain any dishonourable opinions , or conceptions concerning God , thinking otherwise of him then is meet . By word , when men shall utter and expresse those dishonourable thoughts by disgraceful language , speaking otherwise of God then is meet . In deed , when men shall do that which is highly dishonourable unto God . Each of these may be called Blasphemie . There is a Blasphemy in thought . It was Jobs fear concerning his sons , lest in the midst of their mirth they should have Blasphemed God in their hearts , Job 1. 5. have let in some dishonourable thoughts concerning the Majesty of God into their hearts in the heat and liberty of their feasting . And there is a Blasphemie in Deed . It is the Lords complaint against the Jewes , Is . 65. 7. They have burnt Incense upon the Mountains , and Blasphemed me upon the Hills . There they had done that which tended to the high dishonour of God , and so blasphemed him , though not verbally and formally , yet actually and interpretatively . ●ut most properly Blasphemy is an injury offered to the name of God by word . This is Blasphemy in an Ecclesiastical sense ; To speak impiously and wickedly , so as either directly and immediatly , or indirectly and interpretatively it reacheth unto the contumely of God himself . Quaest. But what kind of Blasphemy is it which we meet with in the text ? [ Men shall be blasphemers ] but what kind of Blasphemers ? whether of God or of Men ? Answ. Here Expositors are divided . Some understand it in the former sense , translating the word barely maledici , Slanderers , Defamers , Evil-speakers ; and some of them restraining it only to Men . But others here look upon the Word with another eye , conceiving the Apostle here principally to point at this highest kind of evill speaking , impious speaking , and that either directly or by consequence against God himselfe . So Espencaeus , Are●ius , Grotius , [ Blasphemers ] viz. of God ; And the last of them giveth a reason why he conceives it should be so ; a reason taken from the order of the words , wherein he apprehends a kind of Gradation . [ Men shall be lovers of themselves , Covetous , Boasters , Proud , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Contemners of other men ( as he expounds the Word ) I , not sparing God himself . Blasphemers of him . And if that be true , which Epiphanius with great probability conjectures , viz. that the Apostle here in this description aimes at those Hereticks which should spring up in the infancie of the Church , as viz. Simon , Menander , Ebion ▪ Cerinthus , Carpocrates , and the Gnosticks ; we shall not need to mince the matter ; for such were they , down-right Blasphemers in an Ecclesiastical sense ; Blasphemers of God . And that the Apostle speaketh here , if not of them , yet of such as they , it is rightly and clearly collected from the sixth and eighth verses of the chapter . Where shewing , who and what they were whom he spake of , [ Of this sort ( saith he ) are they which creep into houses ▪ and lead captive silly women , verse 6. ] plainly pointing out false teachers , Hereticks , who vented and scattered their false doctrines and heresies , clancularly and closely in corners , taking advantage upon the weaker sex , ( as the devil at first did , ) to make the first impression upon them , as all Hereticks in all ages ever have done , and at this day do . And again vers. 8. As Jannes and Iambres withstood Moses , so do these also resist the truth , men of corrupt minds , concerning the faith reprobate . Such they were whom the Apostle here speaketh of , Blasphemous Hereticks . And being such , we may well conceive this to be the sinne which here he chargeth upon them , viz. Blasphemy in a restrained sense , even Blasphemy against God . Having thus found out the kind of evil here charged , our next work must be yet a little more fully to open the nature of it . Blasphemy , in proper acceptation , what it is , I have already told you in the general ; It is any Injury offered to the name of God by word : Or speaking evill of the name of God . So the Lord complains of it , Is . 52. 5. My name continually every day is blasphemed . To which text the Apostle relates , Rom. 2. 24. The name of God is blasphemed among the Gentiles ] That is , evil-spoken of . Now for a more particular explication , that we may dive a little into the bowels of this sinne , let me briefly open unto you these two things . First , What is meant by the name of God . And secondly , How the name of God may be iujured by word , evil-spoken of . 1. For the former ; by the name of God we are to understand any thing , whereby God Himself or his Will , his Nature or his Mind , are made known to us , ( Thou shalt not take the name of the Lord thy God in vain , Command . 3. ) Now this is done many ways . As by his Titles , Attributes , Works , Word , Religion , Ordinances , Image . His Titles , as Iehovah , Elohim , God , Lord . His Attributes or Properties , as Power , Goodnesse , Mercy , Truth . His Works of Creation and Providence . His Word , which is his mind and will revealed in the Scriptures . Religion , the Doctrine and Practice of it . His Ordinances , Prayer , the publick Ministry of the Word , Sacraments , Sabbaths . His Image , whether Essentiall , as it was in Christ , who is called the Image of the invisible God , 1 Col. 15. the expresse Image of his person , Heb. 1. 2. which is called the name of God , Exod. 23. 21. My name is in him , ( speaking of Christ ) : Or Accidental , as it is in men , upon whom the name of God is called , as it is upon Magistrates , who are therefore called Gods , Psal. 82. 1. 6. Exod. 22. 28. And upon Ministers who stand in the place of God as his Ambassadours , acting in his name , and bearing his name , ( as it is said of Paul , Acts 9. 15. ) And generally upon all the faithful people of God , who bear the Image of their heavenly Father , and are called by his name , as we have it , Deut. 28. 10. Jer. 14. 9 , By these God maketh himself known unto us , and therefore each may be called his name . Quest . 2 , Now , How may this name of God be said to be injured , evill spoken of ? Answ. I answer in the general , when men shall abuse any of these by word , speak contumeliously of them . This Contumely redounding unto God himself , every word so spoken is Blasphemie , As 1. When the Titles of God are abused ; whether by way of Incantation , as those Jewish Exorcists called the name of Jesus over them which had evill spirits , Acts 19. 13. or by way of Execration , cursing the name of God , or by his name , which was the Blasphemie of the Israelitish womans son , Levit. 24. 11. who blasphemed the name of the Lord , and cursed ; or by way of Pejeration , forswearing , or by way of wicked swearing , which Tremelius renders Blasphemia , Blasphemy . Levit. 5. 1. Secondly , God is Blasphemed in his Attributes , and that three wayes . 1. When men shall deny that unto God which properly belongs unto him , and is agreeable to his nature : As when men shall deny him to be such a one as he hath revealed himself ; denying him to be Omnipresent , Omniscient , Omnipotent : which last was the Blasphemie of Rabshakeh and the servants of the King of Assyria , who bade defiance unto God in point of power , as if he had not been able to deliver Ierusalem out of the hands of their Master , 2 Kings 18. 35. compared with chap , 19. 6. 2. When men shall attribute that unto God , which is not agreeable to his nature : fasten dishonourable attributes upon him , taking up , and venting of mean and low apprehensions concerning God , as the Heathens of old , and some Hereticks have done , and Idolaters , and blind ignorant persons daily do : who misconceiving of God , thinking him to be like nnto themselves ( as the Lord saith of the wicked man , Psal. 50. 21. ) expresse those their misconceivings , to the disparaging of the Majesty of the infinite God . 3. When men shall attribute that unto the creature , which is proper to the Creator : whether unto themselves ; that is the Blasphemy which the Scribes censure Christ for ( though unjustly ) Mat. 9. 2 , 3. This man blasphemeth ( say they ) viz. in taking upon him to forgive sinnes , which is a work proper unto God . Or unto others , as when men shall make Gods of men , attributing divine properties , or giving divine honour to them ; as the People to Herod , Acts 12. 22. And the Lystrians to Paul and Barnabas , Acts 14. 11 , 12 , 13. and as Court-parasites do sometimes to their Princes , and Romish flatterers to their lord god the Pope ( as some of them have not spared to call him ▪ ) Each of these is Blasphemy . Blasphemy against the Attributes of God . Thirdly , there is blasphemy against the works of God ; His works of Creation and Providence . And thus again God may be blasphemed three ways . 1. When men shall deny these works , or either of them : deny the works of Creation , as those Philosophers who would have the world to be from Eternity , coexistent with God himselfe . Deny the work of Providence , as Epicurus did , and Aristotle is conceived to have done ; attributing the events of things , either to the course of nature , to Fate and Destiny , or to Chance and Fortune . 2. When men shall villifie , speak disgracefully of the one or other of these works ▪ Of the work of Creation ▪ Momus like carping at Gods workmanship in any of his Creatures . Of the work of Providence , quarrelling with his dispensations , finding fault with his ordering and disposing of the course of things , as if it were not in Wisedome , in Justice , &c. 3. When they shall attribute the works of God unto Satan , as the malicious Jews , who ascribed those miraculous works wrought by the divine power of Christ unto Beelzebub , Mat. 12. 24. Thus is God blasphemed in his works . Fourthly , there is a Blasphemy against the Word of God , the sacred Scriptures . When men shall derogate from their Authority , Sufficiencie , Perfection , Certainty . Such is the Blasphemy of those who deny them to be the Word of God ; or speak contumeliously and disgracefully of them , as a dead letter , a Lesbian leaden Rule a nose of Wax , Inkie Divinity , which is the language of some of the Romanists , and others . Fifthly , There is a Blasphemy against the Religion of God ; When men shall speak against it , as the Jewes did against Pauls Doctrine , Acts 13. 45. They spake against those things which were spoken by Paul , contradicting and blaspheming . ] Or having imbraced the true Religion of God , shall afterwards renounce it , make defection from it , whether through fear , as Paul saith that by punishing and persecuting of Christians he made them to Blaspheme , Acts 26. 11. viz. by abjuring or renouncing their Religion . Or for any other respect : Thus Hymeneus and Alexander are said to Blaspheme , 1 Tim. 1. ult. viz. by making shipwrack of the Faith which they had professed , and so speaking evill of it . Sixthly , Of the Ordinances of God , when men shall speak disgracefully of them , any of them ; as of the Ministery of the Word , as they did who called Pauls preaching Babling , Acts 17. 18. and the Grecians who accounted it foolishnesse , 1 Cor. 1. Or of the Sacraments or Sabbaths , as Jerusalems adversaries did , of whom it is said , They mocked at her Sabbaths , Lam. 1. 7. Seventhly and lastly , God may be said to be blasphemed in his Image . And that not only in his Essential Image , his Son Christ , who is God equal with his Father : and so what is done to the one by way of honour or dishonour , redoundeth to the other , as our Saviour himself tels the Jewes , John 5. 23. but also to his accidental Image . Thus God is blasphemed in speaking evill of the lawful Magistrate , concerning whom the prohibition is , Thou shalt not revile the Gods ( or Judges ) , nor curse the Ruler of thy people , Exod. 22 ▪ 28. This also is Blasphemy . Naboth hath blasphemed God and the King , King. 21. 10. They speak evil of Dignities , ( saith the Apostle of some 2 Pet. 2. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} blaspheme them . So in reproaching and slandring the Ministers of Christ . This also in Pauls language is Blasphemy , Rom. 3. 8. 1 Cor. 4. 13. So again to speak evill of any of the Saints of God , and that because they are such , this also is Blasphemy , 1 Pet ▪ 4. 4. They speak evill of you ] . Blaspheme you . Such are the reproaches and contumelies which are cast upon any for righteousnesse sake ; no lesse then Blasphemies , striking at God through their sides , in whom his Image is conspicuous . All these wayes the name of God may be said to be blasphemed . So as there are diverse kinds of blasphemies against God . And as there are diverse kinds , so there are diverse degrees . There is a Blasphemy which is of Ignorance , and there is a Malicious Blasphemy . The former when men speak evill of what they know not : speak evill of God ▪ of Christ , of his Religion , &c. because they know no better . Such was Pauls Blasphemy before his conversion . I was a Blasphemer ( saith he ) But how so ? I did it ignorantly , 1 Tim. 1. 13. The latter is , when men having beene inlightned , and having tasted of the heavenly gift , and beene made partakers of the Holy Ghost , &c. ( as the Apostle describeth the qualification of an Apostate , Heb. 6. 4 , 5. ) having received the knowledge of the truth ( as we have it , Heb. 10. 26. ) shall afterwards fall away , so as to speak evill of that way wherein before they walked , to deride and mock it ; this our Saviour calleth Blasphemy against the Holy Ghost , Matth ▪ 12. 31. viz. not against the person , but against the work of the Holy Ghost ; against the work of Illumination , and Conviction in the soule . Of all kinds and degrees of Blasphemy this is most dreadful . Blasphemie , though it be of ignorance , is a sin of a high nature . So Paul looked upon it after his conversion ; reckoning up this as one of the sins which made him in his own apprehension the Chief of sinners , 1 Tim. 1. 15. But malicious Blasphemy is inexpiable ; a sin , and the only sin exempt from mercy . All manner of sin and Blasphemy shall be forgiven , but the Blasphemy against the Holy Ghost shall not be forgiven unto men , Matth. 12. 31. Thus have I with what brevity I could , laid before you the nature , kinds , and degrees of this sin , which the Apostle here foretelleth should in after times prove rife and common in the Church . [ Men shall be Blasphemers ] , speaking evill of the name of God , and so wronging and dishonouring him in his Titles , Properties , Works , Word , Religion , Ordinances , Image . Some in one kinde , some in another . Such he saith there should be in Timothies time , and in after ages ; the Church should seldome want some or other of this kinde of men . Quest . But who , or what were they of whom the Apostle here foretelleth that they should prove so desperately wicked ? Men shall be Blasph●mers ] . But what men ? Answ. We answer , The men here pointed at are 1. Generally , Christians , not such as were without , Heathens , or Jewes , open and professed enemies to Christ and his Gospel ; but such as made an outward profession of Christianity ; and such as pretended themselves members of the Church . So much we may collect from the fifth verse of the Chapter , where the Apostle describeth those of whom he here speaks , to be such as had {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a forme of godlinesse , a vizard of piety , a formall profession of Faith and Holinesse , though denying the power of it . Such they were to be for the general , Professors . 2. More particularly , not only Professors , but Teachers . Such as took upon them to teach and instruct others , and were very active , zealous and industrious in that way . So the Apostle proceedeth in his description in the following verse 6. Of this sort are they which creep into houses , &c. ] Such as under a pretence and colour of propagating and promoting the Gospel , went about venting their erroneous and heretical opinions , and Blasphemies , seeking to make Proselytes , to gaine disciples , corrupting those with their pestilent doctrines who would hearken to them . Such were they , of whom the Apostle here foretelleth , they should be found guilty of this great Evill , [ Men shall be Blasphemers ] . So he foretold it , and accordingly it hath come to passe . Such there were not a few in Timothies time . In the first Centurie , in the Apostles times , and soon after , how many of this brood ? such as pretending to an outward profession of the Gospel , yet were blasphemers in some kind or other ▪ Such were Hymeneus and Alexander and Philetus , of whom our Apostle speaketh , 1 Tim. 1. 20. 2 Tim. 2. 17. who amongst others , ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of whom is Hymeneus , &c. ) had put away Faith ( the Doctrine of Faith ) and a good conscience : Erring concerning the faith ] . In particular , denying the Resurrection of the dead , saying that it was past already . Most probably maintaining their Error by open invectives against that Article of the Faith : whereupon the Apostle chargeth them with Blasphemie ; for the cure of which he delivereth them up unto Satan by the censure of Excommunication , 1 Tim. 1. 20. Of this sort were those in Saint Johns time , of whom we finde mention , Revel. 2. In the Church of Smyrna there were some which stood chargable with Blasphemie . [ I know the Blasphemy of them which say they are Jewes , and are not , but are of the Synagogue of Satan , ( saith the Spirit , verse 9. ) Such a generation of men there were in that Church , who said they were Jewes , bragged of the truth of their Religion , whilst they wanted both the inward power and outward evidences of it ; being in truth the Synagogue of Satan , under his government , and acted by him ; and ( as it is probable ) these slandered and reviled those which were not of their way , inveighing against the truths of God ▪ and so became Blasphemers . Such there were also in the Church of Pergamus , some who held the Doctrine of Balaam , ver. 14. Others that held the Doctrine of the Nicolaitans ▪ ver. 15. both heretically Blasphemers . And such also was that woman Jezebel in the Church of Thyatira , v. 20. who called her self a Prophetesse ; some noted wicked woman ▪ like unto that old Jezebel ▪ or of the same name with her , or both ; who called her self a Prophetesse , pretending ( it may be ) to Revelations , or at least to a more then ordinary measure of the spirit ▪ and so took upon her to teach and instruct others ; and by that means , being naught her self ▪ she taught others to be like her self ▪ seducing them both to corporal and spiritual fornication , Adultery and Idolatry ; and that ( as is most probable ) under Religious pretences ; which may well be called Blasphemy . To these Scripture instances we may adde those other which I mentioned before ; Blasphemers upon record in Ecclesiastical History , in the first Century ; such was Simon-Magus the father of Hereticks , of whom it is recorded that he gave out himself to be God , and that it was he which gave the Law at Mount Sina unto Moses in the person of God the Father ; and appeared in the person of the Son in Tiberius his time ▪ and descended upon the Apostles in those cloven tongues of fire in the person of the Holy Ghost at the day of Pentecost : and so required Divine honour to be given to him ; which accordingly it was at his coming to Rome , where they , who a little before had refused to acknowledge the Divinity of Christ , now give divine honour to a seducing Sorcerer , setting up his Image with this superscription , Simoni deo sancto , to Simon an holy God . Out of his ashes sprung up Menander , in many things like unto his master Simon , but in absurdity of monstrous opinions far exceeding him . And after him that payre of Hereticks , Ebion and Cerinthus , who denyed the Divinity of Christ : The latter of which first broached the opinion of the grosser kinde of Chyliasts or Millenaries , about the personall reigne of Christ upon earth , viz. that after the Resurrection Christ should reigne upon earth for a thousand yeers , during which time the subjects of this Kingdom should enjoy all kind of sensuall pleasures and carnal contentments . About the same time ▪ or not long after ▪ sprung up that infamous Carpocrates , from whom came that wicked generation of the Gnosticks . A company of blasphemous Hereticks called by the name of Gnosticks , because they pretended to a more then ordinary knowledge in dark and hidden mysteries ; whose opinions and doctrines were so detestable , so abominable , that I finde some blaming Epiphanius for leaving any record of them to posterity ; they being such as cannot but offend any chast eare to heare , or eye to read : Such as justly denominated them ( as Augustine tels us they were called ) Borboritae , or Caenosi , men polluted , and wallowing in the mire of all speculative and practical filthinesse . Such were there , some , and not a few , in those Primitive and purest times of the Church . And such there have been more or lesse in all ages of the Church since . O that I might not say that some such there are to be found in this Kingdome ▪ in the Church at this day ! But alas how is this Prophecie of the Apostles fulfilled and made good amongst us in these last and worst of times ? [ In the last dayes , &c. mon shall be Blasphemers ] . And is it not so ? Wherefore is it that we are met together this day ? but to bewaile the Blasphemies , the hideous , horrid , prodigious Blasphemies which swarme almost in all places of this Nation at this day ? To go about to reckon them up , would be a work as endlesse as fruitlesse . Nay a work in attempting whereof I should deserve the like censure as the aforesaid Historian hath incurred ; there being some , and not a few of them so horridly impious , that it is not fit they should ever be so much as named among Christians ; Such , as should I rehearse them , I know they would make all your eares to tingle . Not to speak here of the Blasphemies of many wicked and profane persons , of whom we may say as the Spirit doth of that great Whore , Revel. 17. 3. they are full of names of Blasphemie : not sparing to peirce thorow , to rend and teare the sacred name of God in peices by impious hellish ▪ Oaths and Imprecations Not regarding how contumeliously they speak of God , of his works , of his Religion , Ordinances , Officers , Image . Such a generation there is to be found amongst us , true Malignants , such as David describeth , Psal. 73. 9. They set their mouth against the heavens , and their tongue walketh through the earth ] : they speak profanely of God , and of his works of Providence : Such is their pride that they speak of every thing at their own pleasure , without any regard either to God or man . Not unlike that Beast in the Revelation , Rev. 13. 6. of whom it is said that , he opened his mouth in Blasphemies against God , to blaspheme his name , and his Tabernacle , and them that dwelt in heaven● So do they , they spare not to open their mouths in Blasphemi● against God , against his Religion , his Ordinances , his Saints , ●●ch as serve God in holinesse and righteousnesse , being fellow-Citizens of Heaven , and of Gods houshold . Thus being imbittered against the true Religion of God , at least against the power and practise of it , they care not how basely they speak of it , and of those who hold it forth by a visible profession and practise ; not caring what opprobrious and disgraceful terms they cast upon them , and all for their holinesse sake , for the Image sake which they bear ; which ( as I have shewn you ) is no lesse then Blasphemy against God , whose servants they are , and whose cognizance they wear . But to leave them ; The Blasphemie which we are this day principally to take notice of , is the Blasphemy of those who say they are Jewes , but are not ; such as pretend to Religion , making an outward profession of it , and yet are Blasphemers . And are there not such to be found in this Nation that I say not in this place ) ? Professors , and yet Blasphemers . Men that professe to stand for God , and for Christ , and for his Religion , pretending to more of God then others , and yet Blaspheme all . Would to God the charge did not lye so justly against some , and many of this kinde . Should we take a generall survey of some particulars ; what one Article of the Christian faith shall we finde which is not by some such either denied or perverted ? As for God himself , though he be acknowledged in word , yet how is he in truth denied by those who will not allow him to be a distinct Essence , subsisting by himself ? Such is the Doctrine and language of some . There is no God but what is within us . As for that Orthodox distinction betwixt Essence and Person , how is it exploded ? The very name of Trinity jeared at ; and the thing renounced . The Deity of Christ the Son of God , as also of the Holy Ghost , and their equality whith the Father , how is it professed against ? I might go on , and shew you the like in many other of the Articles , if not all . As also touching the Scriptures , which are made to be no other but a humane breath , and that blowing ( as the wind ) contrary wayes ; containing in them many silly , vaine , grosse and contrary things , the Prophets and Apostles therein ( poore men ) speaking according to the present tempers of their spirits ( it is their own language ) . And so for the Ordinances of God , that they are poore and low dispensations ; worthlesse , uselesse , at least to them . All Religious duties in publike or private , are but formes , bodily exercises , meerly legall . And there may be as much of God seen and enjoyed in any servile labour , as in the Ministery of the Word , Prayer , &c. To these I might adde the opprobrious and disgraceful language that is poured out upon the servants of God ; and that not only his servants at large , ( as all true Christians are ) , who if they be not of their way , are sure to hear ill enough , what ever else they be ; but also his servants in Ordinarie , the Ministers of the Gospel , who are reproached and vilified , and disgraced , and that not for any personal miscarriages ; but with reference to their publike capacities , as Ministers ; the very office it self being decryed as of no longer use in the Church of God . But I finde this work already done to my hand by others , who undertaking to give testimony of the Truth of Jesus Christ , have posted up some of these Heretical Blasphemies in aeternam rei Infamiam , presenting them to the view of the world , to their eternal Infamie . Thus Professours not a few are turned Blasphemers . I , some who ( at least in their owne apprehensions ) seemed to be of the highest forme . I more , such as have been , or have taken upon them to be Teachers and Instructers of others . So fully is Pauls Prophecie here fulfilled , and accomplished amongst us ; never more , and more desperate Blasphemers of this kinde to be found in any age , in any Nation of the world then at this day in this . Quest . But how cometh it so to passe , that this so ill , so poysonous a weed should thus spring and grow in this Garden of God ? And that in this weeding time ; in this time of pretended , and by many really intended Reformation ? It will not be amisse a little to enquire into the causes and occasions of it . Answ . 1. For answer ( in the first place ) . This God permitteth . I do not say he is the Author of it , ( That is one of the Blasphemies of the Times , to make God the Author of sin , and not of the Action only , in and with which sin is , but of the very Pravitie , Ataxie , Anomie , Irregularity , and sinfulnesse it self which is in it , in which termes it is by some delivered ) ; but yet he permitteth it , and that with an effectual Permission : which he doth 1. In a way of Judgment , punishing one sin with another . Men have been ungrateful , unfruitful , unanswerable to times and means , not walking worthy of the Gospel , not prizing it , but waxing wanton under it ; therefore hath God given them up after this manner . This is the Reason which the Apostle giveth why the Gentiles were given up to such Moral and Practical wickednesse as they were , Rom. 1. 21 , 24. Because when they knew God ( viz. by the light of nature ) they did not glorifie him as God , ( give that honour and respect unto him which they could not but apprehend due to the Divine Majesty ) , neither were thankeful , ( for those common mercies which they received from his hand , Therefore God gave them up unto uncleannesse , &c. ] so punishing the breach of the first table by giving them up to the violation of the second . And for the like cause it is that God in his just judgment sometimes giveth up men to this height of speculative wickednesse , to turne Heretical Blasphemers : Because when they knew God ( by the light of the Word ) , they did not glorifie him as God ( by serving him according to his will revealed ) , therefore hath he thus given them up unto Satans delusions . Whilst the Truth was held forth unto them , they did not afford it an answerable reception . So the Apostle renders the reason of it , 2 Thes. 2 ●0 , 11. where speaking of Apostates who had made defection from the fai●h , Because ( saith he ) they received not the love of the Truth ( that is , ( saith Grotious ) they did not prize the love of God in holding forth his Truth , the truth of the Gospel unto them ; or rather they did not entertaine that truth , imbracing and laying it . up in their hearts as they should have done ) , Therefore God shall send them strong delusion that they should beleeve a lye ] . Therefore he giveth men up to the imbracing of Heretical and soul-damning doctrines . This God doth in a way of judgment to some . 2 , And secondly , he doth it by way of Probation and Tryal unto others . Surely for this end is this hour of temptation come upon the Church at this day , to try them that dwell upon the earth , Rev. 3. 10. To try the Faith and Patience and Constancie of those who are sound , and will cleave unto God , and unto his Truth . This reason the Apostle giveth why there must be Heresies in the Church , 1 Cor. 11. 19. There must be Heresies ( saith he ) among you , that they which are approved may be made manifest ] . And so we may say , There must be Blasphemies , God seeth it expedient to permit them , and that to this end amongst others , that they which are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Sincere and constant unto God and his Truth may be made manifest to themselves and others . This is one of Gods winnowing seasons , wherein by this wind he severs the sound and weighty corne from the chaff : showing who they are that are stable with him , and who are otherwise . Secondly , as God permits this in justice and wisdome for these , and other ends known to himself , so Satan acts it . This hath the Enemy done ( saith the Husbandman in the parable concerning the Tares which were grown up in his fild among his good corne ) , Matth. 13. 28. These Tares are Schismaticks and Hereticks , with their Heretical Doctrines , which like Tares , intoxicate the brains of men which will take them down . Now these are of Satans sowing . That {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that envious man ( as he is there called ) , envying to see Gods corne grow and flourish , to see the prosperity of the Church , and the flourishing of the Gospel , he poysons the ground with this pernicious Tinetare . This he doth to crosse and hinder Gods work in his Church . Even as in the rebuilding of the Wals of Jerusalem , he made use of those Samaritans , ( pretended friends , but reall adversaries to the Jews ) , to hinder the work what they could , Ezra . 4. 1. &c. Even so in this time of an intended Reformation , he hath stirred up many such Heretical spirits to render all endeavours that way ineffectual . Even as God once frustrated that designe for the building of Babel by dividing the languages of the builders ; so doth Satan now by a like practice , seek to hinder the building of Jerusalem , the Church of God amongst us , by dividing the Hearts and Tongues , and Pens of men ; that whilst some speak the language of Canaan , of heaven , holding forth the Orthodox truth of God , others who pretend to be builders too , should speak the language of Hell , holding forth pernicious Errours , Heretical Blasphemies . 3. Again , thus it cometh to passe through the remissenesse and negligence of those to whom the care of the Church is or should have been committed . Whilst men slept ( saith the Parable ) the Enemy sowed Tares among the wheat , Matth. 13. 25. whilst those who are , or should be , betrusted with the Church , either fall asleep , or are laid asleep , so as they do not act so vigilantly and vigorously as they ought to do for the welfare and preservation thereof , such Tares , such evill Instruments creep in . A truth lamentably experimented in this Nation at this day . Where , whilst the golden reynes of Ecclesiastical Government have been relaxed and let loose ; and the Civil sword otherways imployed , so as Errors of an inferiour alloy have been connived at , and de facto tolerated , men ( as the nature of sin and errour is ) growing worse and worse through this Liberty , have at the length arrived at this desperate height , to speak Blasphemies , write Blasphemies , Print Blasphemies , daring to pour out their Vials upon the Sun , cast a dark foyle upon the clearest and most comfortable truths upon the whole Religion of God . Fourthly , again , In men themselves we shall finde somewhat which disposeth them unto this great evill . Men do not ordinarily become Blasphemers at the first . Nemo repentè fit pessimus ; They climb to this height of wickednesse by certaine degrees and steps . Some of which we shall meet with in the former part of this verse , whereof the text is part . Men shall be lovers of their own selves , &c. ] Mark how men come to be Blasphemers . First , they are Lovers of themselves , seeking their own things , their own honour , credit , preferment ; making self the end of all their actions . And secondly , they are Covetous , accounting gaine to be godlinesse . And thirdly , they are vain-glorious , arrogating much unto themselvs , highly conceited of their own worth : And fourthly , they are proud , supercilious , despisers of others , thinking meanly of others in comparison of themselves . And being such , no wonder now they come to be Blasphemers ▪ When Satan hath thus got them up to the top of the Pinacle , now he casts them down ; having got them to the top of the Ladder , now he turneth them off , putting them upon such desperate wayes and courses ( unlesse mercie step in ) to their utter destruction . Thus you see that it is so , and why it is so . That which now remaines is the Application . Which I shall direct first Generally , then Specially . Generally to all Christians : Specially to Timothies , the Ministers of the Gospel . 1. For all Christians , Let not them ( in the first place ) be offended at such times , such Persons . So effended , as to like the Church of God , the Religion of God ever the worse for that . A needfull Caveat ; this being a thing which men are very subject to . It is not for nothing that our Saviour pronounceth a blessing upon them who shall not be offended at him . Blessed is he whosoever shall not be offended at me , Matth. 11. 6. This he foresaw the world would be subject to , to take offence at him , at his personal condition , the meannesse of it , and the sufferings attending it . Herewith the Disciples themselves were offended . So their Master foretold it would be with them , Matth. 26. 31. All ye shall be offended because of me this night ] And accordingly it came to passe . When they saw him apprehended , carried away , and used in that disgraceful manner , they began to entertaine other thoughts of him then before they had done ; and fayled in the duty and respect which they ought unto him . And as at his personal condition , so at the condition of his Church . This men are subject to be offended at , as in regard of troubles and persecutions arising from without , ( of which our Saviour speaketh in the Parable , Matth. 13. 21. whereby the stony ground setting forth the Temporary Professor , he giveth this character of him , that however at the first he heareth and receiveth the word with joy , yet when tribulation and persecution ariseth , by and by he is offended : ) So also in regard of those Pests of Hereticks and Blasphemers which are bred in the womb , and nursed up in the bosome of the Church . These are in themselves a great eye-sore , a great offence . But let them not be so to any of us . Neither is there any reason they should be so . This is no other then what the Spirit of God hath forewarned us that it should be : And therefore forewarned us , that we should not be offended when we see it come to passe . For this end it was that our Saviour foretold his Disciples what times should follow after his departure from them ; These things have I spoken unto you ( saith he ) that yee should not be offended , John 16. 1. And for the like cause did the Apostle here advertise Timothy of what manner of men the Church of God should be pestered and infested within succeeding times , that neither he nor others might be offended at that Apostatizing generation , so as to like the Gospel ever the worse for their sakes . And this use let us make of this Premonition . There is sprung up in the bosome of this Church within these late yeers , such a generatio n of Apostates , Heretical Blasphemers , such , and so many , as scarce any age ( all things considered ) ever bred Professours turned Blasphemers . Those who had lyen in the Churches bosome sucking the sincere milk of the word from her Breasts , the Scriptures ; held forth the profession of Religion in an exemplary and more then ordinary way , yet they are fallen off ; now speaking evill , ( I cannot say of the things which they knew not , ( for then ( as our Saviour said of the persecuting Jewes to whom he had preached , John 15. 22. ) they had not had sin , ) their sin had not been so great ) but of the things which they have known and approved ; speaking evil of the Truths of God , which have been precious unto them ▪ speaking evill of the wayes of God , wherein they have conscientiously walked ; it may be even jearing at some of the most fundamentall doctrines and practises of Christian Religion ; speaking evill of the Ordinances of God , which have been to them heretofore the avowed power of God to their salvation : Now they look upon them as poor low dispensations , empty formalities , things which are beneath them , and no longer usefull to them . Never such a scandal given , never so much dirt cast upon the face of Religion by any generation of men in any place , in any age of the world , since it was called Christian . Well , yet let not us be offended at all this . It was a good resolution in Peter , ( had he not taken it up in his own strength ) , Though all men shall be offended at thee ( speaking to his Master ) yet will I never be offended , Matth. 26. 33. Every of us take up the like in the strength of Divine grace assisting ; Though many be , though all should be offended at the Religion of God , yet so will not we be . Though never so many scandals be given by others , yet they shall not be taken by us ; so taken , as that we should in the least be distasted with the wayes and Truths of God . As for Hereticks and Blasphemers , such in all ages there have been , and such there must be . So saith Paul of the former , There must be Heresies ( or Sects ) 1 Cor ▪ 11. 18. And so may we say of the latter . There must be Rlasphemers amongst us , God seeth it expedient to permit it , for those forementioned ends , and other ends known to himself . Let not any of us then be scandalized by it , offended at it . 2. And as not offended at it , so not disanimated , disheartned by it . A thing which Christians in this case are no lesse subject to then the former . And indeed there may seeme to be a cause for it . To see such a flood of waters cast out of the mouth of the red Dragon , who but may fear the carrying away the woman by it ? To see such a deluge of Heresies and Blasphemies cast out of the mouth of Satan , who but may fear the drowning of the Church ? the extinguishing of the light of the Gospel amongst us ? But let not all this disanimate . It is one end wherefore Paul here giveth his Timothy warning of this desperate generation of men , that he might not be out of heart , discouraged by them , as if the Gospels cause were desperate ; but rather to steele his spirit , and to make him so much the more couragious for God and his Truth , bearing up head against those Errors of the times ( as I shall have occasion to shew you hereafter ) . And this use let us make of this advertisement . Now that we see it come to passe according as the Apostle here foretold it , let us not be disanimated by it . The Husbandman when he goeth into his field in the spring time , it may be there he espieth abundance of Weeds growing up amongst his corne , and so much the more by how much he hath bestowed the more cost upon it by manuring it ; but this doth not put him out of heart . He knoweth that they will all wither before the harvest . Upon the like consideration let the Lords people , those which wish well unto his Religion , bear up their hearts and spirits in the midst of these perilous and amazing times . In this spring time of desired Reformation , there are abundance of evill weeds , Heresies and Blasphemies , that are sprung up in this Church of God , threatning to eate out the good corne ; and for the present they are not only an eye-sore , an offence , but an annoyance , hindring not a little the growth and flourishing of it ( I mean of the Church and Gospel ) . But here is the comfort , before the Harvest all these shall wither , and the good corne , the Truth of God , shall get the upper hand . Magna est veritas , Great is the Truth of God , and it shall prevaile against all the dreams and fancies of men . The earth shall swallow up all these waters . As it was with the waters which drowned the world in the dayes of Noah ; when they had done the work for which they were sent , washed that sinfull generation from off the face of the earth , then they return again to that Abysse , that great deep from whence they came , Gen. 7. 11. & 8. 3. And so shall it be with this flood of Heresies and Blasphemies which is broke forth upon this Nation at this day ; when these have done the work for which they are permitted and sent , viz. made manifest those which are approved , they shall return again to that Abysse , that great deep , that bottomlesse pit , the pit of Hell , from whence they came . And therefore for us , let us in the mean time with Noah and his family , keep close within the Arke , within the Arke of the Church , waiting for the abating and drying up of these waters ; not doubting but that God in his due time will finde an Ararat for his poor weather-beaten Church to rest upon . Thus be not offended , be not discouraged by what is come to passe amongst us . 3. But yet ( in the third place ) do not over-look it , slight it , as not worth the taking notice of . So do they seem to do which cry up the present times for such glorious times , such happy and blessed times . Now surely , if blessed Paul were alive in these times , he would not think them so . In his judgment such times as these , wherein Professors turn Blasphemers , they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Difficult , Grievous , Perilous times , Evill times . And I cannot but wonder how any one that hath the eye af a Christian , should look otherwise upon these times . The spirit of God in Scripture measureth the goodnesse and badnesse of times by the binding and loosing of Satan . In Revel. 20. v. 2. there we read of the binding of Satan for a thousand yeers , that he should not deceive the Nations . There is the prosperous state and condition of the Church , a good time . In the seventh verse of that chapter we read of the loosing of Satan . [ When the thousand yeers shall be expired , Satan shall be loosed out of his Prison , and shall go out to deceive the Nations . ] There are sad times for the Church , Evill times . And surely such are the times whereinto we are fallen . How is Satan let loose amongst us , even to the deceiving of the Elect , if it were possible ? How many of those who have had the name of Christ called upon them , written upon their foreheads , ( I , and we hope upon their hearts too , are deceived by the subtilty of Satan , and carried away even to the highest of Evils , even unto Blasphemy . Professors turned Blasphemers . Surely this is no other but an Evill time . a Perilous time , a Sad time . So let us look upon it . And so looking upon it , let us be accordingly affected with it , mourning for the evils in these times : Not so much for Penal evils , the outward Calamities and Judgments which are amongst us , ( which yet are to be laid to heart ) as for the sinful Abominations which are to be found in the midst of us which are indeed the dreadfulest of Judgments . Mourn we for these . Such , all such , and only such they were , whom the Angel had Commission to mark out for temporal salvation and deliverance , viz. such as sighed and cryed for all the Abominations that were in the midst of Jerusalem , Ezek. 9. 4. For these sins the Land mourns at this day ; and ( unlesse God in mercy step in ) is like to mourn yet more then ever . For these let us mourn . And as for all the rest of the abominations , so for this in a special manner . The horrid and prodigious Blasphemies that are to be found in the midst of us . O let every soule that heareth them , or heareth of them be thus affected with them . So were the people of God amongst the Jewes wont to be affected with this sinne . No sin went so near their hearts as this , this of Blasphemy . So much they were wont to expresse by the rending of their garments at the hearing of the name of God ▪ blasphemed . So did Hezekiah's Commissioners , Eliakim and the rest ; when they heard Rabshakeh's Blasphemies , they rent their cloaths , Isa. 36. ult. And so did Hezekiah himself , when it was by them reported to him , he did the like , chap. 37. verse 1. The like did the Apostles , Paul and Barnabas , when they heard the Blasphemy of the Lystrians , crying up them for gods , They rent their cloaths , Acts 14. 14. This did they to expresse the rending of their hearts with grief and indignation at what they heard , or heard of . And what cause have we to do the like , who hear of those horrid Blasphemies which are so rife in this Nation at this day ? Especially when we consider from whom these Blasphemies come , from what mouths they break forth . Not from black profane , unhallowed mouths , from which little other language can be expected ; but from the mouths of those who stile themselves Saints , such as say they are Jewes , pretending to an high profession , and extraordinary power of piety . Now surely this is no small aggravation of their sin , and so should be of our sorrow . The Jewes had a Canon ( as Ainsworth reports it out of their Maimonie ) , that whosoever heard Blasphemy of the name , whether he heard it himself , or heard it from the mouth of another , he was bound to rend his cloaths . But he that heard it from the mouth of a Heathen was not bound to rend his cloaths . And Eliakim and Shebna had not rent their cloaths ( say they ) , but that Rabshaketh was an Apostate from the faith . ] Surely no Blasphemy to be so much laid to heart and lamented , as the Blasphemy of Apostatized Professours . For this mourn we , and that in a threefold respect . 1. As it is a sin : a heynous sin wherby the name of God is exceedingly dishonoured . The name of God! It should be dear to every Christian , even dearer then his own life . So it was to Moses & Paul , who rather desired to have their names blotted out of the book of life , and to be accursed from Christ , then that his name should suffer through the miscarriage of his people , Exod. 32. 32. Rom. 9. 3. And if so , how deeply should this affect us , to hear the name of God thus dishonoured , thus Blasphemed as it is ? 2. As it is a Judgment . Many judgments there are abroad amongst us at this day which call for Humiliation , ( deserving some of them to be bewailed with tears of blood ) , but none like unto this . Of all judgments none like spiritual judgments , judgments seazing upon the spirits of men . And such is this . A spiritual judgment , and that a dreadful one : that men professing the name of Christ , and pretending to Religion should be given up to such a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , such a Reprabate mind , a minde so voide of judgment . Here is cause of deep lamentation . 3. And thirdly , as it is a Prodromus a fore-runner of judgment . So that good Emperour Justinian looked upon it , who making this sin Capital , giveth this reason for it . Propter talia delicta , &c. For sins of this nature come Famines , and Earthquakes , and Pestilences . And surely such black clouds are full of water . Such horrid sins are full of divine wrath ; threatning us in this Nation at this day , not only with temporal plagues , but with spiritual judgments , even the removing of our Candlestick . When so many Dorrs are striking at the light , who but may fear the putting out of the Candle ? In this threefold respect mourn we for this evill as it is a sin , as it is a judgment , as it is a fore-runner of judgment ; that so the first may be pardoned , the second removed , the third prevented . And being thus affected with it , now take we heed that we be not partakers in it . This is the counsel which Paul giveth to his Ephesians , cap. 5. ver. 7. Having made mention of some wrath-provoking sins , and sinners , as Fornicatours , unclean persons , covetous , &c. he subjoynes , Be not yee therefore partakers with them ] . And the same counsel the voyce from heaven suggests to the people of God concerning Babylon , Rev. 18. 4. Come out of her my people , that yee be not partakers of her sins ] . And let the same counsel be acceptable unto us . We hear of many wrath-provoking sins which are abroad , this amongst the rest , of Blasphemy . [ Men are Blasphemers ] . Take we heed that we be not partakers with them , partakers in their sin , and that whether as Principals or Accessories . 1. As Principals , Lest we also should fall into the same evill . This use the Apostle Saint Peter maketh of the very like Premonition to that in the Text , 2 Pet. 2. 17. Yee therefore beloved , seeing yee know these things before , ( know that dangerous Seducers shall come , such as other of the Apostles had given them warning of , and himself had foretold and described , cap. 2. ver. 1. There shall be false teachers among you , who privily shall bring in damnable Heresies , denying the Lord that bought them ] , Through whose means many should be seduced , as it there followeth , v. 2. Many shall follow their pernicious wayes , &c. ) beware ( saith he ) lest yee also being led away with the error of the wicked , fall from your own stedfastnesse . ] And let the like Caveat be directed to every of us ; which is not so needlesse as some happily may imagin . Time was ( and that not long since ) when some of those who are now deeply ingaged in the guilt of this sin , would have thought themselves as free from any danger of it as the best of us now can . Should one some few yeers since have come and told some of them , that they should do thus , and thus ; that they should turn Blasphemers , that they should jeare at the Trinity , jeare at Scriptures , jeare at Ordinances , jeare at Ministers , opposing the truths and wayes of God , would they not have been ready to reply as Hazael did to the Prophet , 2 King. 8. 13. What , Are we Dogs , that we should do such things ? Nay , should it have been told us concerning some of them , that we or they should have done thus , would we not ( with the Apostles in the like case ) have been ready to suspect our selves as soone as them ? yet are they thus fallen . O let these their falls make us jealous over our selves ▪ knowing that we also are made of the same mould , and are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , men subject to the like passions , the like infirmities ; Such as , unlesse the grace of God do support , are subject to be caried away as they have been . And therefore presume not upon our own strength . ( This it was that brought Peter to deny and abjure his Master ) , but be jealous over our selves . Taking the Apostles advice , 1 Cor. 10. 12. Let him that thinketh that he standeth take heed lest he fall ] Many of those who are thus fallen , time was when they thought they stood , and stood fast , so as they should not have been so soone removed to another Gospel ( as Paul complains of some of his Galathians , Gal. 1. 6. ) they should not have been brought to renounce and speak evil of those truths , and wayes , and Ordinances , and Ministers , which before were so dear and precious in their eyes . Quest . But how shall we be preserved and kept from this great Evill ? Answ. A usefull Question . For your direction herein , take notice of some things to be avoyded , some things to be practized . 1. Some things beware of ; viz. Such things as make way for this sinne . Such are those four particulars which precede the word in the Text , Self-love , Covetousnesse , Arrogancie , Pride , Each a step to this great sin of Blasphemy . And therefore as we would be free from this , take heed of them . 1. Of Self-love . Inordinate self-love , of setting up our selves , making our selves the end of all our Actions . So the Philosopher defines a Self-lover , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . One that doth what ever he doth with an eye to himself , his own profit , honour , pleasure , &c. One that seeketh his own things , and not the things of another , ( contrary whereunto the Apostle willeth Christians to do , 1 Cor. 10 , 24 ) One that seeketh his own things , and not the things which are Jesus Christs , ( as Paul complains of many ( for so the word [ All ] must there be taken , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} pro {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , All for many ) in his time ) Phil. 2. 21. Now beware of this , of thus setting up our selves , of being thus inamoured with our selves , doating upon our selves , Narcissus like , to be inamoured with our own facts , our own fancies , our own opinions , so as to set up our selves above God and his Word . Which if we shall do , no wonder if in the end we come to be metamorphosed , and make bold with what ever is his , and so come to blaspheme him . 2. Beware of Covetousnesse ; which as it is the root of all evill , so sometimes of this ▪ This it was that made Demas forsake Paul and his way , turn his back upon both , even his imbracing this present world , 2 Tim. 4. 10. This it was that made that rich young man turn his back upon Christ , Matth. 19. 22. He had great possessions , and they had him possessing his heart . This it was that made the Pharisees to jeare at the Doctrine of Christ , to deride him , Luke 16. 14. They heard all these things , but they derided him , For they were covetous . And this it was that made Judas to betray his Master , even his coveting those wages of unrighteousnesse . And this , if it take possession of the heart and hold it , it will make thee , if need be , to blaspheme him . 3. Take heed of Arrogancie . Of arrogating too much to our selves ( as the word there properly signifieth ) . Of boasting of things without our line , our measure , ( which thing the Apostle disclaimeth , 2 Cor. 10. 13. ) Take heed of being puffed up with an high over-weening opinion of our own graces , gifts , parts , whether reall or imaginary . It is Solomons counsel , and it is very proper in this case , Prov. 3. 7. Be not wise in thine own eyes ] . 4. Take heed of that which is near akin to this , Pride , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : ▪ Superciliousnes ; of being so highly conceited of our selves , our own worth , our own abilities , as to look overly upon others , despising and contemning them , as Golia sometime did David ; and as men upon a high Tower look down upon them which are below . Of all these beware . Surely some one or other of these it is that hath been the bane of most of these miserable Apostates , seducing Teachers , who are now turned Blasphemers . Observe them , and we shall find them to have been men deeply in love with themselves , their own opinions , in love with their own credit and reputation , men that would be some-body in the world ; Self-seeking men in some kind or other . It may be they have been in love with money , for which they have parted with truth . Being men of low or desperate fortune , they have not cared by what ladder they climbed to preferment . However , this we shall generally finde amongst them , that they have been {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Arrogant , Proud ; Vainglorious , Supercilious ; men highly conceited of themselves , thinking meanly of others , specially such as were not in their own way . And by this means it is that they have now climbed up to the highest staffe of the Devils ladder , even become Blasphemers . That we may never split upon the same rock , take heed of stearing the same course . Take heed of Self-love , take heed of Covetousnesse , take heed of Arrogancie , take heed of Superciliousnesse . To these I might adde many more . I shall only hint unto you two or three , which are very proper to the present times , and present case . 5. Take heed of renouncing Church-communion . This Direction I shall hold forth with all respective tendernesse to those upon whom it may seem to intrench ; yet so as the truth of God may not be concealed or dissembled . Take heed of forsaking Communion with the true Churches of Christ , in his publike Ordinances . This Saint Jude points at as an inlet unto this sin . Jude verse 19. Having minded those to whom he writeth of what the Apostles had foretold , how that in the last times there should be mockers , ( such as Paul here calleth Blasphemers ) , he presently addeth , These be they who separate themselves ] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , makers of Sects ( as the Geneva renders it ) , or Separatists , men dividing and separating themselves from the true Churches of Christ , renouncing their Communion , forsaking their Assemblies ( as the Author to the Hebrews describeth the like Apostates , Heb. 10. 25. ) and so ( it may be ) casting off the publike Ordinances . Such ( saith St. Jude ) are the Mockers , the Blasphemers of the last times . And is it not so amongst us at this day ? Who , or what are the Blasphemers of the times ? Are they not for the most part , such as separate themselves ? Grosse and rigid Separatists , and Sectaries ? Mistake it not . I do not say that all those who have thus separated themselves , are such ; ( No , God hath yet kept many of them , and my prayer shall be yet , he may keep them from this so great an evill ) ; But those who are such , are they not for the most part of that number ? such as have separated themselves , and that in a rigid and bitter way ( for of such I now speak ) ; renouncing Communion with the true Churches of Christ , crying them down for Antichristian Church●s , false Churches , no Churches . Let it be seriously and impartially observed , and I suppose this will be found to be the ordinary doore at which this desperate Evill hath entred , and broke in upon the Church of God in this Nation . And I dare not forbear to give you notice of it , that upon this ground you may so much the rather beware of it . 6. Take heed of usurping upon publike offices and administrations in the Church . Being private persons take heed how you take up on you the office of publike teaching , not being called , not being sent ; how you usurp upon the Ministerial function . You know the story of King Vzziah , 2 Chron. 26. 16. & 19. How that being ( as the Text saith ) strong , and his heart lifted up , not contented with his kingly dignity , he would be usurping upon the Priests office ; thereupon he advanceth into the Temple , the Holy place , where it was not lawful for any but the Priest to enter ; and there he attempts to offer Incense , which it was not lawfull for any but the Priest to do . But what was the issue ? Why , presently the Leprosie rose up in his forehead from beside the Incense-Altar ] . The very ashes of the Altar ( as some conceive of it ) flew in his face ▪ and turned to a Leprosie . And hath not the like hapned to many amongst us , who have been guilty of the like usurpation ? They being strong in their own conceits , and their hearts being lifted up in the apprehension of their own gifts and abilities , and envying to the Ministers of God the appropriation of their Ministeriall functions , they have taken upon them the office of publike teaching , without any mission , or Commission from God or man , scorning to enter at Christs ▪ doore , by the way of the Churches orderly Ordination . But what hath been the issue ? Why , God hath met with them in the like manner ; The ashes of the Altar have flown in their faces , the Leprosie of Blasphemy hath risen up in their foreheads , so as they have become of Orthodox Professors , Hereticall Seducers , indangering all that came within the breath of them with the contagion of their Doctrine . Of this kinde were those Blasphemers which our Apostle here speaketh of . Such as took upon them to be Teachers of others , and for that purpose went about from place to place ( as some and too many circumforaneous teachers , ( like Saint Judes Planets , wandring stars , Jude 19. ) do in all places at this day ) , creeping into houses , and by-corners , to vent their Heretical and Blasphemous doctrines . That you may be kept from the like evils , take heed of the like unwarrantable presumption . Mistake it not . It is farre from my thoughts to discourage any in doing their duty ; Parents in instructing their children . Masters their families , or Christians in edifying one another in their holy faith in a private way , whether it be by praying together , conferring together , or in helping one another in calling to minde what they heard in publike ; for all which they have the Apostles warrant to bear them out , 1 Thes. ● . 11. But for private persons to take upon them to teach in a publike and ordinary way without any mission from the Church , this is the presumption which here I taxe , and look upon as rendring men so obnoxious unto this spiritual judgment . 7. To these I shall adde but one more ; would you be kept from this sin ? take heed of curiosity , and inordinate affection of novelties in matters of Religion . You know how fatall it proved to those men of Bethshemesh , who dared to look into the Arke of God ; In seeing that , they saw their last , 1 Sam. 6. 19. Of such dangerous consequence is it when men will be prying into Gods secrets ; will not be contented with what the Apostle confines Christians to , Rom. 12. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to be wise ( or understand ) unto sobriety ( as those words are most properly rendred ) , but they will be unlocking of Gods closet , picking of his Cabinet . Being surfeted with old and wholsome Truths , they long for Novelties ; like those Athenians , Acts 17. 19. who were very desirous to hear Paul doctrine , meerly for the newnesse of it . [ May we know what this new doctrine is whereof thou speakest ? ] Being glutted with plain and open truths , they hunt altogether after unrevealed mysteries : not fearing to plunge themselves over head and ears in those depths where the Elephant may swim , nay where never any yet could finde a bottome . If such adventurous spirits be drowned in a sea of Errors , what wonder ? Plinie the younger was swallowed up of his Vesuvius , that smoaking burning gulfe , whilst he dared to approach too nigh to finde out the cause of that Eruption . Nothing more dangerous then an overcurious disquisition and enquiry into the depths and hidden mysteries of God . Herein he spake rightly who said of himself , Mallem ignorare sine crimine , quàm scire cum discrimine . I had rather be ignorant of what I am not bound to know , then to hazard my self in seeking to know it . It had been well for Eve if she had never tasted of the tree of knowledge of good and evill . Some there have been who have dangerously miscarried by affecting too ambitiously to be of Natures privy counsel . Prying too farre into those abdita naturae majestatis ; seeking to finde out the secret of natu●e , they have lost themselves . But more by prying into divine secrets ; over-curiously enquiring into those ever to be adored mysteries concerning the Trinity of Persons in the unity of the Godhead , the manner of Christs Incarnation , &c. not suffering their faith to go a step farther then carnal reason could conduct and carry it . Here hath been the rise of Arminian errours , Socinian Blasphemies , and the Blasphemies of many other heretical spirits at this day . That you may be preserved from the like miscarriage , take that other branch of the Apostles caveat in that place forenamed , Rom. 12. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Do not presume to understand above that which is meet for you to understand . Non supra scriptum ▪ Not above that which is written , 1 Cor. 4. 6. Content your selves with revealed truths . And amongst them , spend your zeale upon those which are most necessary , most useful . All truths are not of the same alloye , or of the same weight . Some more precious , more ponderous then others . Reserve your zeale for those which are of chiefest concernment , fundamentall truths ▪ As for Problematicall truths , Controversal and Questionable points , which are agitated and discussed amongst men learned and pious , and are not of , nor near the foundation , be not over eager about them , in opposing and censuring those which are otherwise minded then your selves . And as for Metaphysical speculations , Platonical Ideaes , and other like aiery , empty notions , leave them as whetstones to sharpen young wits withall . Such stones are no bread for Christians , affording no solid soul-nourishment , and therefore not to be fed upon , but declined . So Paul prescribeth it by way of advice unto Timothy , 1 Tim. 6. 20. where giving him a charge to keep that sacred depositum , the doctrine of the Gospel which was committed to his trust as an Evangelist , a minister of it , to keep it himself , to transmit it to posterity as he had received it , pure and uncorrupted ; in the next words he directs him how he might the better do it . [ Avoyd ( saith he ) prophane and vaine bablings , and oppositions of science falsly so called ] . Prophane and vaine bablings , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , vaine contests and disputes about things which are not revealed , or are not worth the time which is lavished out upon them , not tending to spiritual edification : such as those fables and endlesse Genealogies , which the same Apostle speaketh of chap. 1. verse 4. of the same Epistle , which minister questions rather then edisying : Such profane and vaine bablings here he willeth him to avoid . With oppositions of science falsly so called ] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Such oppositions and disputes as are made against sound doctrine by the adversaries of the truth , who pretend to a greater measure of knowledge then others ; ( as those forenamed Gnosticks did , whom the ancient Greek fathers conceive the Apostle there to point out as it were by name ) . Such vaine and fruitlesse contests with proud adversaries Paul willeth Timothy there to avoid . In the next words shewing him the danger of the contrary ; Which some ( saith he ) professing , have erred from the faith ] . Here is the danger of being addicted to such curious , vaine and fruitlesse speculations , and such endlesse disputes . Hereby some have been , others may be brought to desert the truth of God which formerly they have professed ; upon this ground take we heed of this affectation . And among other things ( to mind you of that also by the way ) beware of holding up Arguments against the truth , by opposing Reason , or humane Authority , or pretended Revelation against Scripture ( as the manner of some is ) . This also will come within the compasse of these profane and vaine bablings , of which this Apostle tels us , 2 Tim. ● . 16. That they increase unto more ungodlines ] . Such Errors as these do not stay where they begin , but they breed Error upon Error , proceeding from lesser to greater , till at the length they arrive even at Blasphemy . But I finde my Meditations running out beyond the limits I intended them , when I took this Text in hand . To contract my self , as much as I may : You see now what things are to be taken heed of , that you may be preserved from this dreadfull evill . My next work is to show you what is to be done . Here I shall not multiply directions . Take some which I conceive to be most proper . 1. In the first place , Labour for a distinct , sound , well grounded knowledge in the principles of Christian Religion . For the most part Blasphemy is the fruit of Ignorance . These men ( saith Saint Jude , speaking of Blasphemers , who speak evill of Dignities ) they speak evill of things which they know not , Jude v. 10. And truly , so do Blasphemers for the most part , they speak evill of things which they know not . So did Paul before his conversion , he was a Blasphemer , speaking evill of Christ and his Religion , but he did it Ignorantly . Certainly , did men know God and his Religion , they would not dare to open their mouths against them Had they known , they would never have crucified the Lord of Glory , ( saith Paul , speaking of the Princes , the Rulers of the earth ) , 1 Cor. 2. 8. And so may we say of many Blasphemers ; did they but know God and his Truth , they would not Crucifie them , peirce them thorough as they do . Labour for a wel-grounded knowledge of God and his Truth . 2. Receive the love of the truth . For the want of this it is that God giveth men up to strong delusions that they should beleeve lyes , false doctrines , Heresies and Blasphemous opinions , [ because they receive not the love of the Truth , 2 Thes. 2. 11. ] They receive the truth into their Heads , in a speculative way , so as to be inlightned by it , but not into their Hearts , in an affective way , to be warmed by it . Let not us content our selves with the former of these . Those Revolters whom the Author to the Hebrews speaks of , were such as were once inlightned , Heb. 6. 4. such as had received the knowledge of the truth , cap. 10. v. 26. It is no newes for illuminated Doctours , learned men to turne Apostates , Hereticks . Labour we to finde heat as well as light ; that with the knowledge of the truth , we may have a love of the Truth . This Love will be strong as death ( Cant. 8. 6. ) nothing shall conquer it . 3. In the third place , knowing and loving the Truth , Walk in it : This is the commendation which Saint John giveth of the children of that Elect Lady , Joh. 2. v. 4. They walked in the truth . This is the true Christians commendation , not that he knoweth the Truth , of talketh of it , but that he walketh in it ; acknowledging th truth , the Doctrine which is according to Godlinesse ( as our Apostle describeth the doctrine of the Gospel , 1 Tim. 6. 3. Tit. 1. 1. ) and that by reducing it to practice , which is the truest acknowledgment ; leading a life befitting the profession of the truth , in all uprightnesse and sincerity . Thus knowing God , let us glorifie him as God , by walking before him in Truth ; not daring to do any thing against the Truth . We can do nothing against the Truth , but for the Truth , ( saith the Apostle ) 2 Cor. 13. 8. Being thus sincere with God , walking in the Truth , we shall through his grace be kept from this great transgression . 4. But ( in the fourth place ) , walk humbly . This is one of the things which the Lord requireth from his people , that they walk humbly with their God , Mic. 6. 8. O that every of us could but take out this lesson ! Surely the want of this it is that hath proved so baneful to many of our now seducing and seduced brethren . They seemed to walk with God ; I , but they did not walk humbly with him . Their souls were lifted vp within them , lifted up in the apprehension of their own graces , gifts , parts , &c. And therfore is it that God hath thus left them into the hands of this his messenger Satan , thus to be buffeted by his Blasphemous tentations . Let their fall be a Caveat to us . Take we heed lest our hearts be exalted , through the abundance of what ever spiritual priviledges we are made partakers of . The story tels us of King Hezekiah , when the Babylonian Ambassadours came to congratulate his recovery from that dangerous sicknesse , Isa. 39. he in a vain glorious humour shewed them all his treasures , that so the fame of his wealth and magnificence might be carried abroad to forraine Princes . But what was the issue ? This vainglory proved fatal to his Kingdome , betraying all those treasures into the hands of those Babylonians . Thus dealeth God sometimes by his people , when they will be proud of their spiritual treasures , making ostentation of their gifts and graces , God leaveth them into the hands of Satan to be made a prey of by him , and for a time to be taken , and carried captive by him at his will , ( as our Apostle speaketh of some Apostates , 2 Tim. 2 2 , 26. ) And therefore see that we walk humbly with God , thinking meanly of our selves , preferring others before our selves . To these obvious directions I might adde many more . St. Jude furnisheth me with three or four very proper in this case . You shall finde them lying together in two verses in his Epistle . Having in the 17. and 18. verses minded those to whom he writes of what our Apostle here warneth Timothy , [ But beloved , remember ye the words which were spoken before by the Apostles of our Lord Jesus Christ , how that they told you there should be mockers in the last times ] , Professors some of them should turn Blasphemers , speaking evill of , and mocking at the Truths and wayes of God , which formerly themselves had professed and walked in : In the 20. & 21. ver. he subjoyns and layeth down some directions whereby Gods faithful people might be preserved from the like evill . [ But ye beloved , build your selves on your most holy faith , &c. ] In which two verses we may take notice of a fourfold direction , each useful to our present purpose . 1. Buildup your selves on your most holy faith ] . Faith , the Doctrine of Faith ( for of that the Apostle therespeaketh ) is the foundation on which Christians are laid and built . Yee are built upon the foundation of the Apostles and Prophets , Jesus Christ himself being the chief corner stone , ( saith Paul to his Ephesians ) Eph. 2. 20. that is , upon the Doctrine of the Gospel , the Doctrine of Faith and Holinesse contained in their writings . Now being laid upon this foundation , built upon this faith , they are as living stones to build up themselves upon this faith . Not seeking for any other foundation , ( other foundation can no man lay ( saith the Apostle ) then that which is laid , 1 Cor. 3. 11. ) not questioning the truth and soundnesse of this Gospel foundation , they are with confidence and resolution to build upon it , and to build up themselves on it , endeavouring to advance themselves in their spiritual estate upon this foundation . And this do you ( Brethren ) who would be preserved from the Apostacie of the times . That foundation which you have been built upon , that Doctrine of Faith and Holinesse which hath been preached unto you , and received by you , this is the foundation of the Prophets and Apostles ; and other foundation can no man lay , then what hath been laid amongst you ; If any shall pretend to do it , though it were an Angel from Heaven , Pauls Anathema will light upon him , Gal. 1. 8. And therefore build you your selves on this foundation , with confidence and full assurance build upon this doctrine , as the infallible truth of God ; adventuring your salvation , laying the weight of your souls upon it . As the stones of the building lay all their weight upon the foundation , firmly and immovably resting upon it : So do you rest upon that Doctrine which you have learned . Not calling in question any of the Principles of your Religion , any of the fundamental truths of the Gospel . This Scepticisme , questioning Principles of Christianity , specially if they shall be arraigned at the bar of humane Reason , it maketh way for Apostacie , and in the end ( as experience hath made it good upon some ) for Atheisme . And therefore in this sense Lay we not again the foundation of repentance from dead works and of faith towards God , of the Doctrine of Baptismes , and of laying on of hands , and of the Resurrection of the dead and Eternall Judgment , ( as the Apostle dehorts ) Heb. 6. 1 , 2. This do some at this day , who call all these and al● other fundamentals of Christian Religion into question . Let not us dare to do it . But , leaving the principles of the Doctrine of Christ ; ( leaving them as we found them , immovable and unshaken , taking the Principles of our Religion for indubitable and unquestionable truths ) let us go on to perfection in knowledge and practise ; so building up our selves on this our most holy faith , going on forwards from faith to faith , from one degree of faith and holinesse to another . Not looking back ( as Lots wife did , for which she is made exemplary to all Apostates , being turned into a pillar of salt to season and preserve others ) , but go on untill we come to the Mount of God , untill we come to see what we have beleeved , and shall receive the end of our Hope , the salvation of our souls . 2. The second direction followes , [ Praying in the Holy Ghost ] . This is one of the pieces of the Christian Panoplie , of that compleat spiritual Armour which the Apostle willeth the Christian souldier to take up , and make use of , Ephes. 6. 18. Praying always with all prayer and supplication in the spirit ] . This piece of Armour Paul himself made use of against those buffetings of Satan , ( supposed to be Blasphemous temptations ) ; he betook himself to his prayers ; For this thing I besought the Lord thrice ; 2 Cor. 12. 8. i. e. frequently , and importunately . And the like use make we of it at this day . This is a time wherein Satans fiery darts fly abroad , never thicker , never more dangerously . Let us therefore all of us betake our selves to our prayers , Praying in the Holy Ghost , solliciting the throne of grace with frequent importunity , that God himself would stand by us , and deliver us from every evill work . Thus being jealous of our selves and our owne weakenesse , fly we under the shadow of the wings of a divine protection ; dayly begging it from God that he would deliver us from the snare of the fowler , and from this noysome pestilence ; So as though a thousand should fall at our side , and ten thousand at our right hand , yet it may not come nigh us ; but that through his grace we may be kept from falling , and be presented blamelesse before the presence of his glory , which Saint Jude assureth the beleevers of his time , that God was able to do for them . Jude 24. 3. Keep your selves in the love of God ] . A direction which may be taken and understood three wayes , and each useful to our present purpose . 1. Keep your selves in the love of God , viz. Gods love to you . Being in grace and favour with God , and having some comfortable apprehensions thereof , take heed of doing ought that should cause God to turne his face from you , to withdraw the light of his countenance , the sense and feeling of his love and favour from you , or cause him to frowne upon you . This will every presumptuous sin , every sin against light and conscience , do . Every such a sin will be like a dark cloud coming betwixt the Sun and the earth , intercepting the light of Gods countenance . So did Davids sin , Psal. 51. Whereupon he begs a restoring of the joy of his salvation . O therefore , being in the love of God , keep your selves in it , Be afraid to offend him , lest he should hide his face from you , and so suffer you to wander in the dark , and so to stumble and fall . 2. Keep your selves in the love of God , viz. your love to God . Finding your hearts once closing with God , and a cleaving to him , now persevere in that love ; labouring to finde your hearts more and more inamoured with him , more enlarged towards him . This love of God and of Jesus Christ will preserve the ●soul from making defection from him and his truth . This it was which caused Paul to keep faith and a good conscience , so as he could do nothing against the truth ; the love of Christ constrained him , 2 Cor. 5. 14. 3. Keep your selves in the love of God , viz. in a fraternal love , love to the Brethren , which may be called the love of God , in as much , First , as it is commanded by him ; and Secondly , wrought by him , ( in both which respects he is called the God of love , 2 Cor. 13. 11. ) and Thirdly , it is for his sake . In this love of God keep your selves , not suffering your hearts to be divided , alienated from , much lesse set against those who are members of the same body . This opposition , or alienation will increase unto more ungodlinesse . Keep your selves therefore in the love of God . 4. The fourth and last direction is yet behinde Looking for the mercie of our Lord Jesus Christ unto eternall life ] . A usefull direction specially in difficult and dangerous times , wherein Christians are in danger of being compelled to blaspheme , to renounce , and abjure the truths of God , which they hane professed , through the rigour of cruel and mercilesse persecutors who have got power into their hands : which was the case ( as I showed you ) of some of those Primitive Christians which persecuting Paul had to deale with , Acts 26. 11. Now in such times , wherein men can expect no mercy , ( nor yet justice ) nothing but extremity of rigour from men , now look for the mercy of the Lord Jesus Christ : who taking notice of the patience and constancie of his Saints in maintaining his truth , will not be wanting to them in a gracious remuneration . Behold I come quickly , and my reward is with me ( saith that Amon , that faithful and true witnesse , the Lord Jesus ) Rev. 22. 11. Christ ere long will come ; and when he cometh , he will not come empty-handed . He will give to every man according to his works ( as it there followeth ) . And therefore ( as the verse foregoing hath it ) , Let him that is righteous be righteous still , and he that is holy let him be holy still ] . Have we owned God and his truths , and appeared for them by profession and practice ? Do we so still . So doing , what ever we meet with from men , we shall be sure of the mercy of our Lord Jesus Christ . And thus have I ( with what brevity I could ) presented unto you some useful directions , which may be as preservatives unto you against the poyson of those Heretical Blasphemies of seducing Teachers and Apostatized professours , which are so rife in this Church at this day , whereby you may ( through the mercy of God ) be kept from the infection of them , from partaking in them as Principals . But this is not enough . Take heed ( in the second place ) lest you partake herein as Accessories . Here is the second part of this Admonition , which I beseech you give eare unto , as that which in some branch of it will concerne every of you . This is Paul● Caveat to Timothy , 1 Tim. 5. 22. Be not partaker of other mens sin ; Keep thy selfe pure ] . Pure , not only from being a Principal in them , but also an Accessory to them , ( of which latter the Apostle there properly speaks , as I shall shew you anon . And let the same counsel be as acceptable to all of us as it is in it self seasonable and needful . Take we heed of partaking in this great and dreadful evil of Heretical Blasphemies , not only as Principals in it , but as Accessories to it . Which men may be many wayes . Give me leave to instance in some of the most obvious , that you taking notice of them , may the better decline them . 1. By countenancing of them . This I take from Saint John in his second Epistle , ver. 10 , 11. If there come any among you , and bring not this Doctrine , receive him not into your house , neither bid him God speed ; For he that biddeth him God speed , is partaker of his evill deeds ] . A passage which speaketh home to the point in hand . Reflect upon it again . If there come any unto you and bring not this Doctrine ] , that is , bring a contrary doctrine , contrary to the doctrine of which he speaketh in the verse foregoing , the Doctrine of Christ , [ receive him not into your house ] lodge him not , entertain him not : [ neither bid him God speed ] shew him no countenance , give him no encouragement : [ for he that biddeth him God speed , is partake of his evill deeds ] maketh himself accessory to his sin by this collateral consent and allowance , by seeming to approve of what he ought to reprove . 2. If by countenancing , much more by impowring such manner of persons . This I take up from the Apostle writing to Timothy in the place forenamed , 1 Tim. 5. 22. where he giveth him this Caveat , Lay hands suddenly on no man , viz. in Ordination ( so it is most commonly , and most properly expounded ) . Herein Paul willeth Timothy to be advised , so as not to have any hand in instaling any into any Ecclesiasticall function , who were not approvable both for Doctrine and life . Adding this for a Reason ; Neither be partaker of other mens sins ] . Timothy by ordaining , impowring of an Heretical false teacher , giving him an advantage to spread his false doctrine with authority , should make himself accessory to all that mischief which should redound unto the Church by so pernicious an Instrument . A point which I wish it might be taken notice of by all those who have or may have power to impower others , whether in a Civil or Ecclesiastical way , to promote and install any in any place or office of publike trust , whether in the Church or Common-wealth . If so be they be men of dangerous and poysonous principles , such as those Heretical Blasphemers I have been speaking of , let them take heed how they lay hands on them ( unlesse it be in securing their persons from doing any farther harme ) ; how they have any hand in putting advantages into their hands , wherby they may spread the contagion of their Errours to the indangering of the souls of others . In so doing they shall make themselves partakers of their sin , accessories to all the evill that accrueth to the Church of God by their means . 3. A third way is by tolerating and suffering of such . This I take from the spirit writing to the Churches , Rev. 2. Writing to the Church of Pergamus , he layeth this to the charge of the Angel there , that he had in that Church them which held the doctrine of Balaam , ver. 14. and them which held the doctrine of the Nicolaitans , vers. 15. Pertinacious Hereticks , for so much the word there imports , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , such as held fast those doctrines . So the same word is translated in the verse foregoing , ver. 13. Thou h●ldest fast my name , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And so the word here signifieth , an obstinate and pertinacious holding of those heretical doctrines , ( which properly maketh an Heretick ) . Such Hereticks there were some in that Church . But what was that to the Angel , the Minister , or Officers in that Church ? Yes , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Thou hast them , i. e. thou toleratest and sufferest them , not proceeding against them according to that authority committed unto thee . So you have it more plainly in that charge against the Church of Thyatira , v. 20. I have a few things against thee , because thou sufferest that woman Jezebel , which calleth her self a Prophetesse , to teach and seduce my people ] . This TOLERATION , where that power which God hath committed to any for the suppressing , reforming , or punishing of such Heretical Blasphemers , is not put forth , but they are connived at , born with , this involves those who are herein failing in their duty , in the guilt of that sin , maketh them accessories to it . The Rule is ancient and true , Qui non vetat peccare cum possit jubet , who so having power to prohibit or hinder an evill , shall not put forth that power , maketh himself ( at least ) accessory to it . This do Church-officers in the state Ecclesiastical ; Having liberty to exercise that power which Jesus Christ hath committed to them for the edification of his Church under himself , if they shall not put it forth for the suppressing of so great an evill as this , they thereby become accessories to it . And so doth the Civill Magistrate , being by Gods appointment keeper of both Tables , if he shall not draw forth the sword which God had put into his hand , for the vindicating of the name and cause of God against these open and professed enemies of it , for the Punishing of Blasphemers according to the power and authority committed to him : by this whether voluntary , or negligent Toleration and connivance , he involveth himself in the guilt of this sin . Quest . Happily some by the way may interrupt me , and demand of me , What punishment is due unto this sin . Answ. Give me leave to turne aside a little to returne them an Answer . For the right stating whereof we must distinguish . There are divers kinds of Blasphemies and Blasphemers . To follow the Casuist Alsted ; there are two kinds of Blasphemy ; the one Immediate , the other Mediate . Immediate , which strikes directly at God himself , denying him to be , or to be such a one as he hath revealed himself ; or attributing something to him which is inconsistent with his nature , or highly dishonorable to his Majesty . Mediate , which doth only obliquely , indirectly , interpretatively , & by consequence redound to him , and reflect upon him : As when his Image , Word , Works , Ordinances are contumeliously spoken of , which redoundeth unto God the Prototype , and Author of them . Again , Blasphemy is either of Infirmity , or Pertinacie . Of Infirmity , which is sudden , and occasioned through the distemper of some passion , or the violence of some temptation . Of Pertinacy , when men in cold blood do advisedly blaspheme the name of God ; or when they do {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , pertinaciously and obstinatly maintain some damnably Heretical and Blasphemous doctrines . Now according to the quality , kind and degree of this sin , so is the punishment to be proportioned . As for Immediate Blasphemy against God himself , the divine law maketh it capital . You may read it , Levit. 24. where Moses enquiring of God concerning the Blasphemer , which was then in ward , what they should do with him , the Lord returns him an answer , both concerning him , and all others in the like case , ver. 13 , 14 , 15 , 16. The Lord spake unto Moses , saying , Bring forth him that hath cursed without the Camp , and let all that heard h●m lay their hands upon his head , and let all the Congregation stone him . And thou shalt speak unto the children of Israel , saying Whosoever curseth his God , shall bear his sin . And he that blasphemeth the name of the Lord shall surely be put to death . ] Here is the Divine Law , which hath been followed by the Civil Law . Blasphemi ultimis suppliciis afficiantur . Blasphemers , let them be punished with capital punishments , with death . Others have adjudged this sin to be punished with cutting off , or plucking out the tongue , And that ( saith Aretius ) most deservedly . For unworthy is that tongue ever to speak more , that shall dare once to speak against its Creator . Afterwards the Canon Law hath relaxed , and mitigated the punishment , commuting it into pecuniary Mulcts and Penances , &c. But by what Authority it hath taken upon it thus to dispence with the Divine Law , it cannot be said . Sure it is , this unwarrantable lenity hath been no small advantage unto the sin . As for the Law of God , it is expresse and peremptory ; He that blasphemeth the name of the Lord shall surely be put to death ; which being understood of manifest and notorious Blasphemies , where God himself is peirced or struck through , ( as the word there used ( Nakab ) properly signifieth , and that by a person that is Compos mentis , in his right wits , is an universal law for all Nations , being indeed of the law of nature . So much is collected by some from those words of Jobs wife to her husband , Job 2. 9. ( being read as our Translation renders them , Curse God , and dye ; Intimating that by that means he should soone be dispatched , cut off by the sword of the Magistrate . A construction taken from a not improbable supposition , viz. that the very light of nature did carry those heathenish Nations to as high and severe a revenge against the highest sin , as the law of Moses did the Israelites . It was natural divinity that taught the Athenians to adjudge their Socrates to death for some dishonourable and contumelious language against their gods . And so much our judicious Perkins observes from that Decree of Nebuchadnezzar , Dan. 3 29. who , though a Heathen , yet gave in commandment to his people concerning the God of Shadrach , Mesheck and Abednego , being convinced that he was the only true God , that if any one Blasphemed him , spake any thing amisse concerning him , that he should be cut in peices , and his house made a dung-hil ] . ( From whence the aforesaid Author collects , that manifest and convicted Atheists , if they be put to death , they have but their deserts ) . This did that conscientious Heathen by the light of nature . A precedent which will rise up in judgment against many Christian Magistrates at the last and great day , who , notwithstanding that they have not only the same law of nature , but the written law , the law of the Word to go before them , to direct and beare them out , yet they can suffer the name of God to be peirced and struck through , and that in a presumptuous way by manifest and notorious Blasphemies , and yet connive at it , not drawing forth the sword to avenge the quarrel of their Creator . Egregiè profectò vicarii & vasalli Dei ! ( saith Alsted speaking of such ) ; full well do they deserve to be called Gods Deputies and Vicegerents , who whilst they are most tender of their own names , their own honors , their own priviledges , they care not how the name of God suffer by impious and blasphemous tongues . Immediate Blasphemy is Capital , deserving death by the law of God , and by the law and light of Nature . Object . But if so , how came Moses to be at a stand concerning that Blasphemer , that he should so solicitously enquire of God what he should do with him ? Answ. To this it is answered . This Moses did not out of any scruple that he had , whether he deserved death or no . Well did he know what sentēce of the law had passed upon those which should curse their father or mother , Exod. 21. 17. He that curseth his father or mother shall surely be put to death ] . And consequently he could not make a question whether Blasphemy against God deserveth the like , or no . But his scruple was about the kind of death , which in as much as God had not determined in particular , he made a question whether that which was inflicted for a far lesse offence , were not too light for this . Blasphemy being the highest sin deserveth to be punished extremis suppliciis ( as the phrase of the Civil law is ) with the highest kind of punishment . So doth Immediate Blasphemy . As for Mediate and Immediate Blasphemy , it is to be weighed and considered according to the aforesaid Modification & respects ; whether it be sudden or deliberate ; whether of infirmity , or pertinacy ; and accordingly the punishment is to be qualified . So much we may learn from St. Jude , who speaking of such kind of persons , willeth Christians , of some to have compassion , making a difference , Jude v. 22. yet so as the sin ought not to be connived at , not passed by . Specially in confirmed , habituated and presumptuous blasphemers , such as do advisedly or customarily utter , or obstinately maintaine what tends to the high dishonour of God . In this case the name of God calleth for a vindication from them who do not beare the sword for nought : who if they shall now connive at offences and offendors of this nature , suffering them to go unpunished , in so doing they make themselves partakers of the sin , Accessories to it . This do publike persons by Tolerating , not Punishing . 4. And this ( in the fourth place , to hasten in that which remains ) may private persons do , by not reproving , not shewing their dislike , and detestation of this sin . Not Reproving of it . Have no fellowship with the unfruitful works of darknesse , but reprove them rather ; So the Apostle layeth down the general Injunction , Eph , 5. 11. agreeably to that Prescription in the Law , Levit. 19. 17. Thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him ] . This are Christians to do with a wise and holy zeale ; as in other cases , so in this making use of seasonable Admonitions and Reprehensions , where there is any hope they may take place . Otherwise the Rule is , Cast not pearls before swine , Matth. 7. 6. Rebuke not a scorner lest he hate thee , Prov. 9. 8. Persons desperatly wicked and profane are not to be dealt withal in this way . Admonitions and Reprehensions so spent , will be mis-spent ; Nay , it may be , prove like oyle to the fire , inflaming instead of quenching . Upon this ground it was that Hezekiahs Commissioners when they heard Rab shakeh blaspheming in that desperate way , they answered him not a word , Isa. 36. 21. deeming it in vain to make any reply , when it would but incite him to farther outrage . But where there is any hope that reproofs may be hearkned to , Christians may not be tongue-tyed , they ought to speak for God . However , some way or other they are to manifest their dislike and detestation of this sin . It was a Canon amongst the Jewes ( as I hinted it before ) , that whosoever heard Blasphemy of the name of God , whether he heard it himself , or heard it by the report of another , he was bound to rend his cloaths . And so did those Ambassadors ( as I told you ) , though they held their peace , yet they rent their garments . This Ceremony was Jewish , but the Moral and meaning of it is Christian . Christians ought not to have the name of God blasphemed , but they ought some way or other to manifest their detestation of it , and indignation against it . Which not doing , they may seem to approve of what they do neither by word nor signe reprove , and so may become Accessories to this highest of sins . 5. Again ( in the fifth place ) this may be done by a voluntary associating with such kind of persons , entertaining unnecessary familiarity or society with them . This Christians may not do . It is Pauls charge to his Corinthians concerning scandalous persons in general , that they should not company with such , not eate with them , 1 Cor. 5. 9. 11. that is , not have any intimate and unnecessary familiarity with them . The like the same Apostle requires from his Thessalonians , 2 Thess. 3. 14. If any man obey not our word ( receive not our doctrine , but oppose it ) note that man , and have no communion with him , that he may be ashamed . And the like direction he giveth to Timothy concerning these Blasphemers and Seducers in the fifth verse of this chapter ( 2 ▪ Tim. 3. 5. ) From such turn away ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , i. e. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , have no society , no communion with them . This would not St. John have with that blasphemous Heretick Cerinthus , whom when he espied washing himself in the Bathe , he refused to enter into the same place , fearing lest the roof should fall on his head which covered so wretched a miscreant ▪ ( as it is reported from Policarpe by Ireneus & Euseb. ) . And this ought not Christians to have with men of the like spirit . If a man have a Plague-sore upon him , they who take notice of it shall not need to be disswaded from keeping him company . Now surely the contagion of Heretical Blasphemy is no lesse dangerous to the soul ▪ then the Pestilence to the Body . Besides , intimate and unnecessary familiarity with the sinner carrieth with it a seeming approbation of the sin , and so maketh a man accessory to it ; and in that respect to be declined . The Garment spotted by the flesh ought not to be touched , nor come nigh , Jude 23. 6. Again ( in the sixth place ) Christians may be made accessories to this sin , by not mourning for it . Thus are all Christians to be affected with the scandalous fals of their brethren . Paul blameth his Corinthians , that taking notice of that Incestuous person , they were yet puffed up , and had not rather mourned , that he who had done that deed might be taken away from among them , 1 Cor. 5. 2. In not doing it they make themselves accessory to the sin . So did all they in Jerusalem who did not mourn for the sins of the times . And so do they in England at this day , who hearing of such horrid Blasphemies as are dayly belched out against the God of heaven , against his Truth , his wayes , his Ordinances , and being called upon to humble their souls for them , are yet puffed up with an apprehension of such glorious times , such happy and blessed times ; and do not rather mourn , mourn for the sin , that so the offendors might either be reformed , or punished . 7. In the last place ( to name no more ) Christians may be accessory to this sin by being occasions of it . This is that which is charged upon David , 2 Sam. 12. 14. By those foul sins of his he had given great occasions to the enemies of God to blaspheme . And this the Apostle chargeth upon those Jews , who making their boast of the Law , yet walked contrary to it by open violations of it , The name of God saith he ) is blasphemed amongst the Gentiles through you , Rom. 2. 24. And thus is the Religion of God subject to be blasphemed through the scandalous lives of Christians . When they shall walk contrary to their Professions , profane persons will be ready to cast this in the face of their Religion . Lo what a Religion is this which yeeldeth such fruits ! So as by these means they become accessory to the Blasphemy of others . Which let all of us beware of . A Caveat pressed by our Apostle once and again , 1 Tius . 6. 1. Tit. 2. 5. And let every of us take it home to our selves , making use of it ; Especially in these catching times , wherein many lye in wait for such occasions , that they might have somewhat to cast in the face of the true Religion of God , and those who shew themselves constant in the profession of it . Be we so much the more watchful over our wayes , over our walkings , that so we may be no wayes accessory to these their Blasphemies . And thus have I at length dispatched this useful and necessary caveat concerning this great and wrath provoking evil of the times . Take heed that we be not partakers in it , whether as Principals or as Accessories . And thus washing our own hands of the sin , now do what we may for others ; for our brethren , for the Church of God amongst us . 1. For our Brethren , which are of two sorts , such as are fallen , such as yet stand . A word for each . 1. For the former , do what we may for their Recovery . A duty incumbent upon all , who themselvs standing upon the shoar , ought to reach forth a hand to those whom they see swiming in the stream . When Abraham heard how his kinsman Lot was taken and carried away captive , presently he arms himself , and maketh out for his resone , Gen. 14. Do we the like for our brethren , whom we see or hear of to be thus taken captive by the devil , & carried away at his pleasure . O do what we may for their rescue , their recovery . Quest . What shall we do for them ? Ans. Herein hearken to St. Jude , who having first shewed Christians what they are to do for themselvs in such Apostatizing times , Keep your selves in the love of God , v. 21. Then he directs them what to do for others , such as are carried away with the errors of the times , v. 22. 23 Of some ( saith he ▪ have compassion , making a difference . And others save with fear ▪ pulling them out of the fire ] . And this let all of us do concerning our seducing and seduced brethren . Puttiing a difference betwixt the one and the other ; On some have compassion , viz. of weak , wel-meaning , simple , seduced souls ; such as follow their seducing teachers ( as those 200 men did Absolom , 2 ▪ Sam. 15. 10. ) in the simplicity of their hearts , being carried away by their plausible pretences , and specious glosses which they set upon their false and damnable doctrines , On such have compassion , ( as praying for them , so ) seeking their recovery by gentle means , gentle admonitions , instructions , reprehensions ; endeavouring to hold forth a light untothem , to convince them of their wandrings , and to direct them into the way of truth again , from whence they have so dangerously gone aside . Thus deal with them as tender-hearted Surgeons do with dis-located or dis-joynted bones , handle them with a gentle hand , restoring them ( as the Apostle alluding to that Metaphor exhorts , Gal , 6. 1. ) with a spirit of meeknesse . As for others , pertinacious and obstinate Hereticks , perverse and proud seducers , or men confirmed and hardned in their blasphemous errors , if it may be , save them also . As much as in us lies be instrumental in their salvation . But they are to be proceeded with in another way , in a way of severity . [ Save them with fear ] . terrifying them by thundring out the judgments of God against them ; where other means avail not , making use of the sharper and severer censures of the Church . In this case , where those milder remedies of admonition , and suspension will not take place , the highest censure of Excommunication is seasonable . This is the Churches last remedy , prescribed by the Apostle in the like case unto the Church of Corinth to be used towards their Incestuous brother , 1 Cor. 5. 5. I have judged ( saith he ) that he who hath done this deed , be delivered unto Satan for the destruction of the flesh , that the spirit may be saved in the day of the Lord Jesus ] ▪ And what Paul prescribeth , himselfe practiseth in the case we have now in hand . Having to deale with a payre of blasphemous Apostates , Hymeneus and Alexander , he betaketh himself to this as the last and only means left for their recovery ; I have delivered them unto Satan ( saith he ) that they may learn not to Blaspheme . ] 1 Tim. 1. ult. meaning thereby the sentence of Excommunication , ( as appeareth by comparing this with the form●r Text ) : A censure which if rightly dispensed ( however the ill managing of it in former times hath rendred it contemptible in these ) would be found a terrible thunderbolt . So it was found by many in the Primitive times , where those which were struck with this censure were oft-times given over by God into the hands of Satan to be buffeted , vexed and tormented by him both in their spirit● and bodies , with inward horrors and terrors , & with outward diseases . And truly were the right use of this Censure restored unto the Church , I doubt not but this twig of Christs rod would be found to have some power in it ; God would manifest himself in & by this Ordinance , so as to make it an effectual means for the recovering of some who are dangerously fallen , and for the staying of others who are in danger of following them , and so consequently for the stopping of the course of this and the like evils , which for want hereof are like to increase and multiply to the eminent hazard of souls , and endangering of the Church . Thus are these Hymeneus's and Alexanders , desperate Apostates and Seducers to be dealt with , saved with fear , even pulled out of the fire ( as it there followeth ) . Thus dealeth the tender-hearted mother by her young child which she seeth to be fallen into the fire , she layeth hold where she can , plucking it out hastily and violently , not caring though she endanger a limb to save the life of it . And thus are this desperate generation of men to be dealt with . Their danger being present and eminent , no lesse then if they were in the fire , they being ready to fall into the fire of hell , nay that fire having already taken hold of them , their tongues being set on fire with it ; O seek we by any way or means to pluck them out of this fire . This do we for those of our brethren who are fallen . 2. For those who through the mercy of God supporting them , do yet stand , do what we may to hold them up . Strengthning the weak hands , and confirming the feeble knees ( as the Prophet hath it ) Isa. 35. 3. To this end , dealing one with another , as men wading over a deep , but fordable river , where the current runneth strong , they take another by the hand that they may not be carried away with the stream . Thus let Christians , ( and ( where it may be ) Churches ) joyne together in holy combinations , taking one another by the hand , mutually confirming and strengthning each other , that so we and they may be able to stand against that strong stream of Blasphemous Errors , whereby many have been carried away already , and others are dayly endangered . 3. For the Church , as all of us are bound , do what we may to free that , that these Red ▪ Deagon waters may not prevaile upon the face of it . To that end I have but one word more to say ; Let all of us , and all others whom it concerneth , do what in us lieth that the Government of Jesus Christ may set up and established in it . When there was no King in Israel ( no Civil Government ) every one did that which was right in his own eyes , Judg. 17. 6. not that which was right in Gods eyes , but what every man fancied and pleased . And truly thus hath it been in this unhappy Interregnum , this deplorable interval of Church Government in this Nation . While the former government hath been laid aside , and no other effectually substituted in the roome of it , every man hath done in matters of Religion what was right in his own eyes . And hinc illae lachrymae , hence is it that this sea of evils hath broken in upon the Church of God . For the stopping of the course hereof , let all who wish well to Jerusalem , do what in them lyeth to promote the cause of God , in erecting a Government in his Church . This is the means which Christ hath sanctified for the freeing of his Church from these great evils . Of the force and efficacy whereof all ages have had sufficient experience . In the last age , ( as bad as the Government then was , whether in the Title or Exercise , whether in the Constitution or Administration and management of it , yet ) such night-birds as these durst not then fly abroad . Though some comparativly sleighter errors began then to put up head , yet grosser Heresies durst not appear . ( An instance sufficient to make good that received maxime , that Tyranny is better then Anarchie . Better an ill-managed Government then no Government . ) In other of the Reformed Churches , where that form of Government , which was supposed to be modelled and laid out for this Church , hath obtained establishment and countenance , such evil weeds as these have not been ordinarily found to grow , at least not to flourish under the shadow of it . So far hath Christ owned that ( for substance ) his owne Ordinance , as that few such desperate Blasphemous Hereticks have been found in those Churches . That the Church of God amongst us may enjoy the like mercy , all of us contribute what we may , our Prayers and endeavours , that the work of God may be carried on for the setting up of a wall , a fence about this his vineyard , his sheepfold ; a wall , a fence of Ecclesiastical Government about this Church , which till it be , it cannot in a rational and ordinary way be expected or hoped , that these Foxes should be kept from spoyling our Vines , or these Wolves from tearing and worrying the poor Lambs of Christ Thus far the Application hath run in a more general way . Come we now in a few words to direct it in a more special way to the Ministers of the Gospel . Upon them the Text seemeth to look with a more special eye . Know thou ( saith Paul to Timothy here ) that in the last dayes there shall be perilous times , for men shall be ( among other vices which they shall be given up to ) Blasphemers . This Timothy must take special cognizance of . And wherefore he more then others ? For this take a double Reas. 1. That he might not be dismay'd or discourag'd by it . 2. That he might be awakned , quickned , animated , to be so much the more vigilant , constant couragious , in appearing and acting for God , and for his truth against those open adversaries of it , & in opposing , and bearing up head against those vices and errors of the times . And in this way let this Premonition be useful to all the faithful Ministers of Christ . Now that we see this prediction verified amongst us in so punctual a manner . 1. Be not discouraged at it . Truth is , such times as these are discouraging times . They are so to all Christians who desire to be found faithful with God . But specially to the Ministers of Christ . Paul would have Timothy here to know that there were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , difficult and perilous times acoming ; Perilous specially to men of his Coat , his Calling . And such they are . When Professours turn Apostatizing Blasphemers , then let Timothies , the Ministers of God look to themselves . Then every Athanasius shall be a Satansius , and what not ? they shall be loaded with slanderous imputations and obloquies to render them odious in the eyes of the world . But let not this dismay or discourage . A thing which the best of men in this case may be subject to . We see it in Jeremy , when he saw what entertainment his person and message found among many , how The Word of the Lord was made a reproach unto him , and a derision dayly , how his doctrine was sleighted , derided , mocked at by such men as the Apostle here speaketh of , Blasphemers , what were his thoughts hereupon ? you may read them Jer. 20. 8 , 9. Then I said , I will not make mention of him , nor speak any more in his name . ] Hereupon Jeremy , what with fear and discontent , he beginneth to take up a resolution of silencing himself of laying aside his calling . Such discouragements in such times the Ministers of Christ are subject to . But let them not give way to them . Thus it hath been , and thus it is here foretold that it should be . And wherefore foretold ? but that the Ministers of God ( whom after a special manner it concerns ) might not be so offended at it , as to be discoraged at it . These things have I spoken unto you that you should not be offended ( saith our Saviour to his Disciples , speaking of the evill times which were to come after his departure from them , John 16. 1. ) And so , this thing hath the spirit of God foretold , that the Ministers of the Gospel being forewarned , might also be forearmed against what ever disheartnings or discouragements . 2. But , on the other hand , Awakened , Excited , animated , to greater Vigilancy , Constancy , Courage . 1. Vigilancy . When Foxes and Wolves are abroad , it is time for the Shepherds to look out . And such are seducing Teachers . Foxes . [ O Israel , thy Prophets are like the Foxes in the deserts , ( saith the Prophet Ezekiel ) cap. ●3 . 4 Such are false Prophets , seducing Teachers being ( as Paul saith of Elimas , Acts 13. 10. ) full of all subtilty and craft . And as Foxes , so Wolves . I know ( saith Paul to the Elders of Ephesus ) that after my departure grievous Wolves shall enter in amosg you , not sparing the flock , Acts 20. 29. meaning thereby Seducers , false Teachers , whom our Saviour describeth to be Wolves in Sheeps clothing ▪ Mat. 7. 15. And being such , it standeth the Ministers of God ( his Shepherds , as they are often stiled ) in hand , to look out to them . To them is that speech directed , Cant. 2. 15. Take us the Foxes , the little Foxes that spoyle the Vines ] It is the speech of Christ to his Ministers ( saith our new Annotations upon it , exciting them to look out , & have an eye to false teachers who seduce weak Christians . And Paul foretelling the Elders aforesaid what Wolves should break in upon the Church , in the next words he gives them an Item , bespeaking their vigilancy , Therefore watch , Act , 20. 31. The Ministers of Christ hearing of such dangerous instruments abroad , should be so much the more vigilant over their flocks . 2. And as vigilant over others , so Constant in respect of themselves . This is Pauls charge to Timothy in this chapter , 2 Tim. 3. Having foretold him what times and persons were to come , he giveth him his lesson , v. 14. But continue thou ( saith he ) in the things which thou hast learned , and hast been assured of ] . And let all the Ministers of Christ take it home to themselves . In the midst of what ever revolutions and turnings , though the whole world should turn round , yet let them stand like so many Centers , not so far complying with any error of the times as to decline any way or Truth of God , which they have beleeved , professed & held forth . 3. And being constant in the Truth , let them be so much the more zealous and couragious in defending it , and opposing the Adversaries of it . So far should this opposition be from damping their spirits , as that it should by an antiperistasis make the fire of holy zeale to burn so much the more intensly within them . Such effect it had in Paul ; when Elimas the Sorcerer , a seducing Teacher , withstood him , seeking to turne the Deputy from the faith , Act. 13. 8 , 9. See how Paul's spiritwas stirred within him , Then Paul filled with the Holy Ghost set his eyes on him , and said , O full of all subtilty , and all mischief , thou child of the Devil , &c. ] with such a holy zeale did that good Polycarpe Saint Iohns disciple confront that Blasphemous Heretick Marcion , who meeting him , and demanding of him whether he knew him , Yes saith he , Agnosco te primogenitum Diaboli , I know thee to be the first-born of the Devil . So far should the Ministers of Christ be from being dismayed or terrified by these Adversaries , that they should ( as Calvin speaks upon the Text ) Animos potius ad resistendum colligere , rather gird up their loynes , and gather up their spirits , that so they may go out more couragiously in the strength of God against them . This branch of the Application I might yet amplifie and inlarge , by shewing you in what wayes , and by what meanes the Ministers of God are to go out against such adversaries of the Truth ; as viz. by preaching against them , writing against them , confuting their Errors , plucking off the Masks and Vizards and disguizes from their faces , discovering their Impostures ; that so their folly being made manifest to all men , they may proceed no farther ( as our Apostle hath it , ver. 10. of this chapter ) . But I have already expatiated far beyond the limits which I propounded to my selfe when I first took this subject in hand , and therefore shall here conclude , desiring God to make these Meditations as profitable as they are seasonable . FINIS . Notes, typically marginal, from the original text Notes for div A77492e-230 Psal. 1. 3. Prov. 25. 11. Ezek. 9. 4. 2 Tim. 2. 15. Prov. 31. 31. Notes for div A77492e-780 Sub extremis diebus comprehendit universum Christianae Ecclesiae statum . Calv. ad locum . Ita tamen ut mali●a , de quâ loquitur , subinde majores vires sumat , & cum tempore crescat , usque ad extremum diem . H●rming . ad loc. Cicero . Eustathius . Vide Bez. in Gr. Annot. in Mat. 9. 3. Aut quia est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Aretus Problem . loc. 109. de Blasphemiâ . Hâc significatione peculiari usurpatur à sacris Scriptoribus nostris , quomodo etiam apud Platonem bisponitur . Beza Gr. Ann. in Mat. 9. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sunt hoc loco qui in Deum probra congerunt , sed in genere maledici . Vide Leigh Critic . sacra ▪ ex Sculteto . Blasphemi , in Deum & ejus doctrinam , falsa & impia de eo loquentes . Claud. Espencaeus ad loc. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in ipsum Deum maledici ; nam ▪ in hoc sensueminen●iore sumendam hic hanc vocem , indicat ordo . Grotius . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , contemptores aliorum . Idem ▪ ad loc. Epiph. Haeresi 26. Vide Engl. new Annot. in 2 Tim. 9. 6. Q Vocem . Blasphemiae . Tremel . Dicitur hic {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , non qui Deo maledicit , sed qui quod Dei est sibi arrogat . Groti . ad loc. Opinio Epicuri Deum non curare res humanas ; quae videtur etiam Aristotel●s fuisse sententia : Gro. in 1 Tim 6. 4. Isa. 37 ▪ 23 , 24. August . de Haeresi . August . de Haeres . Simpsons History of the Church . Cent ▪ 2. de Haeres . See the Testimony of the truth of Jesus Christ by the Ministers of London , Anno 1648. Mr. Bartlets Soveraigne Balsom . in fine . Reas. 1. Deus non est Author cujus est ultor . Fulgent . Comfort for Beleevers ▪ &c. pag. 36 , 37. Reas. 2. Eng. New Annor . Reas. 3. Reas. 4. Applic. Vse . 1. Vse . 2. Vse . 3. Ainsworth in Levit 24 ▪ 11. Propter talia delicta , & fames , & terrae motus , & pesses eveniunt . Vide Alsted . Theolog. Casaum . cap. 15. Cas. 5. Vse . 4. Quest . Answ . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ab a intensiva , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sumo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ab {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , appareo , quod quis enimere se & caeteris mortalibus superiorem esse persuasum habeat , Cui respondet Latinis Superbia , q. super ire . Leigh Critic . Sacra . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} his Contemptores aliorum . Grotius ad Text. Diodati ad loe Vide Grotium ad loc. Alsted . Theol-Casuum . cap. 15. Cas. 5. De Blasphemiâ . Vide Alsted . ibid. Jura Civilia praecisione linguae punierunt aliquando hoc peccatum , &c. Alii ut terribilior esset p●na , jusserunt per occiput eximi linguam . Aretius Loc. Com. 109. de Blasphemiâ . Jura Canonica pessimo exemplo induxerunt mitigationem paenarum , &c. Dedit enim ista tantam Blasphemiarum segetem ut nihil srequentius sit inter Christianos , quam impune nomen domini Blasphemare . Aretius . ibid. Vide M. Carill . in Job . 2. 9. Perkins in Galat. cap 3. v. 25 Alsted . ubi supra . Ireneus lib. 3. cap. 3. Euseb , lib. 4. cap. 14. & lib. 7. cap. 23 ▪ Vse . 5. Vide New Annot. Eng. in 1 Cor. 5. 5. Applic. 2. Vseb . l. c. 14. 
A42401	----	An answer to a printed book, falsely intituled, A blow at the serpent It being truly a blow of the serpent, lately published by one Richard Coppin. Wherein, among many others, these following heresies, and abominable errours of his, are briefly, and plainly confuted out of the word of God. 1 That the deitie of Christ was united to the sinful nature of man, and consequently that his conception was impure. 2 That there is no resurrection of the body. 3 That the pains of Hell are not eternal. 4 That there is no general day of judgement, but such a temporal judgement only as befals men in this world. 5 That God will not destroy any man, but only sin in man. 6 That all shall be saved, the divel not excepted. 7 That the humane nature of Christ is not ascended into Heaven. By Edward Garland M.A. and minister of Gods word at Hartclip [sic] in Kent. Garland, Edward. This text is an enriched version of the TCP digital transcription A42401 of text R223638 in the English Short Title Catalog (Wing G259A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 195 KB of XML-encoded text transcribed from 47 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A42401 Wing G259A ESTC R223638 99833927 99833927 38405 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42401) Transcribed from: (Early English Books Online ; image set 38405) Images scanned from microfilm: (Early English books, 1641-1700 ; 1830:16) An answer to a printed book, falsely intituled, A blow at the serpent It being truly a blow of the serpent, lately published by one Richard Coppin. Wherein, among many others, these following heresies, and abominable errours of his, are briefly, and plainly confuted out of the word of God. 1 That the deitie of Christ was united to the sinful nature of man, and consequently that his conception was impure. 2 That there is no resurrection of the body. 3 That the pains of Hell are not eternal. 4 That there is no general day of judgement, but such a temporal judgement only as befals men in this world. 5 That God will not destroy any man, but only sin in man. 6 That all shall be saved, the divel not excepted. 7 That the humane nature of Christ is not ascended into Heaven. By Edward Garland M.A. and minister of Gods word at Hartclip [sic] in Kent. Garland, Edward. [8], 84 p. printed for Philemon Stephens in St. Pauls Church Yeard [sic], London : 1657. In answer to Richard Coppin's "A blow at the serpent; or a gentle answer from Madiston prison to appease wrath". Reproduction of the original at the British Library. eng Coppin, Richard, fl. 1646-1659. -- Blow at the serpent; or a gentle answer from Madiston prison to appease wrath -- Controversial literature -- Early works to 1800. Blasphemy -- Early works to 1800. Universalism -- Early works to 1800. A42401 R223638 (Wing G259A). civilwar no An answer to a printed book, falsely intituled, A blow at the serpent. It being truly a blow of the serpent, lately published by one Richard Garland, Edward 1657 36373 29 35 0 0 0 0 18 C The rate of 18 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-01 TCP Assigned for keying and markup 2007-01 Aptara Keyed and coded from ProQuest page images 2007-04 Emma (Leeson) Huber Sampled and proofread 2007-04 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion An Answer To a printed BOOK , falsely Intituled , A BLOW AT THE SERPENT . It being truly A BLOW of the SERPENT , lately published by one Richard Coppin . Wherein , among many others , these following Heresies , and Abominable Errours of his , are briefly , and plainly confuted out of the Word of God . 1 That the Deitie of Christ was united to the sinful Nature of MAN , and consequently that his conception was impure . 2 That there is no Resurrection of the body . 3 That the pains of Hell are not eternal . 4 That there is no General Day of Judgement , but such a Temporal judgement only as befals MEN in this world . 5 That God will not destroy any MAN , but only Sin in MAN . 6 That all shall be saved , the Divel not excepted . 7 That the Humane Nature of Christ is not ascended into Heaven . By EDWARD GARLAND M. A. and Minister of Gods Word at HARTCLIP in KENT . Vt homo circa Mortem Phantasias videt , sic et Mundus in exitu suo multos patietur Errores . Chrysost. in Mat. Hom. 48. 2. Pet. 2. 1. 2. 3. But there were false Prophets also among the People , even as there shall be false Teachers among you , who privily shall bring in most damnable Heresies , even denying the Lord that bought them , and bring upon themselves swift destruction . And many shall follow their pernicious ways , by reason of whom the way of truth shall be evil spoken of . And through covetousness shall they , with fained words make Merchandize of you , whose judgement now of a long time lingreth not , and their Damnation slumbreth not . LONDON Printed for Philemon Stephens in St. Pauls Church Yeard , 1657. To the worshipful his much honoured friend and kinsman Robert Watson of Friendsbury in Kent . Esq Worthy Sir , I Have read over Coppins Book which you were pleased to leave with me . And I finde it to be a magazine of Heresies , a Pandora's box full of dangerous poyson , which Satan hath sent him with into the world to infect the people of God . Indeed it is painted over with a golden title , for he calls it truth triumphing against falsehood , when there is scarce any thing of truth in it . But this is a common practise which such Hereticks , of whom Hillarie Ingerunt nobis primum nomina veritatis , ut virus falfitatis introeat , they first set forth unto us the names of truth , that the poyson of falsehood may enter now with them . Hill. de Trin. lib. 6. and St. Aug who was well acquainted with these cunning practises , saith , that the promise of truth which they are continually making , is nothing but a vaile to cover their errours , or a goodly fore-gate for errours to enter in , stealing into the minde of the unskilful Aug cont. ep. fundantur cap. 11. wherefore St. Paul gives the Church of God an Item to beware of them , Rom. 16. verse 17 , 18. now I beseech you brethren mark them , which cause divisions , and offences contrary to the doctrine which ye have learned , and avoid them ; for they that are such serve not the Lord Jesus Christ , but their own belly ; and by good words and fair speeches deceive the hearts of the simple . I did think him not worthy the answering ( as indeed he is not ) but because I hear he hath done much mischief to the Church of Christ , and drawn many proselytes after him , I thought it not amiss to borrow so much time from my imployment in the publick ministerie , as to return an answer , hoping that it might reclaim some of those that are gone astray , or else at least settle those who have not departed away , or confirm those as have defended the truth against this uncircumcised Philistin , of which number Sir , I understand you have been one , who with Mr. Maior of Rochester , some worthy ministers , gentlemen , Captains , and Commanders have laboured to stop the flood of errours , which this Serpent hath cast out of his mouth . Sir I desire you all not to be weary of well doing , your praise will remain in the Church of Christ , besides , in due time ye shall reap if ye faint not . But Sir I conceive the best way to deal with this clamorous Heretick is not by extemporal speaking , but by writing , let the arguments , answers , and replies be set down and setled on both sides , and then the Church of Christ will easily judge that his doctrine is not from above , but from below : not from the father of lights , but from the father of lies , and forger of delusions . Sir , I shall adde no more at present , then that I desire the God of truth to establish you in the truth , and to encrease your happiness not only here on earth , but in the highest Heavens , which is the prayer of your obliged friend , and servant . EDWARD GARLAND . On J. L. and his Verses prefixt to Richard Coppins Heretical Book entituled ( a Blow at the Serpent ) truly , a Blow at the brazen Serpent . Scribimus indocti , doctique . LIke as a Black-brow'd Whifler to the Play A masked Poetaster leads the way . J. L. or Iohn of Leydens ghostly front His Vizard is ; it frights me to look on 't , And that dull Ray , shot from the Fiery lake , Coppins new light , we for his Link may take . Being thus prepared , up he rashly climes Parnassus foot , and belcheth forth his Rimes . But with such fortunate success , be 't known , The Ballet-makers vote him , all , their own . And joy their Tribes increase : when loe the Prise , He 's but some old one in a new disguise . Mean while the Nine , and all Apollos Court , Have sentenced the bold Intruder for 't . ( And that , because he never slumbred on Parnassus , or the Banks of Helicon : Nor hath been dip't in the Font-Caballine ; Though in some , perhaps right Asinine ) And all admire , that he should have the face To commence Poet with so little Grace . When neither Art , nor nature seem to be Concurrent in him unto Poetry . What Stuffe hath he dropt from his Gooses quill To praise a Subject suitable , as ill ? Had learn'd Erasmus been as void of wit , And Art , when he the * Praise of Folly writ , He would have wanted one to praise him too , As both this Poet , and his Author do . For what appears of Wit , or rather shame , Is only the concealing of his Name . Whereby we doubt , what Soul this Mevius yields , Although , we know not the Arcadian fields . But as the Mountain breeds , and teem's to light The sillie Mouse , that nibbles out of sight : Some Pelion hath this Pigmy Poet born , To Cant for Baal , and Gods Church to scorn : To lurk in dark concealment , and revile His Ministers in a mad Chem'rim's Stile . What doth his Caution fancy'd from the course Of Stars , but shew he 's Lunatick or worse ? And , could he make an Almanack , his Strein Would much out-rail old Chem ' rim Lilly's vein . The Priests should surely have more wounds then any , Nay then , the Bloody naked man by many . But since , 't is plain , he and his Author look Up to the Host of Heaven , ( witness their Book . ) We can't but judge ( were there no other Mark ) That he 's a Chemerim , and this his Clerk . Then let him ( cease the Bells , and ) call no more His Rimes , the Songs of Sion , as before . Who sings a libertie , that best will move The loose , and Sensual , Family of Love . Nay Lucifer himself , with his black Nation , Must needs be taken with his great Salvation . And , were 't noe impious Paradox , would cease To compass Earth his Proselytes t' increase . No * Seers of Vanity should ever we , Or Diabolical * transformings , see . The Spirit of Errour would advance no more Muncers , or Iohn of Leydens , on his score . Truth would triumph without Antagonists At lest , would ignorance not come i' th Lists . But , hence these filthy Dreams , which , to rehers ; Though with rebuke , will but defile a Verse . The Golden Age is past ; and all things tend To a rude Chaos , to a sinful end ; Or else a new dark Century ( what e're New lights pretend ) the Church may justly fear . Do we not sad approaches now behold ? When Ignorance , and Blasphemies so bold : When Gods own Oracles , and Appellations Prophaned are by such adulterations : When us'd to cloth the carnal sence , and Pleas , Of filthy Dreamers , railing Rabshakeys : All dignities , and Rights divine , o're born By Hells dark Conclave , and the Chayre of Scorn . When as the names of Minister , and Priest Are us●d , but as terms of Obloquy and Test . And they despised ; though , as Lights divine And Stars of greatest magnitude they shine . When all sound Doctrins , clearest Verities Religion , and all sacred Mysteries Obnubilated are by grossest Lies . When few do lay 't to heart and fewer give Their due assistance , that the Truth may live . But stay my Muse and break off thy Complaints And leave the rest to Closet-breathing Saints . Difficile est Satyram non Scribere . HENRY HUGFORD . First , for the Title of your Book . YOu call it [ a Blow at the Serpent ] when it may be more fitly termed a Blow of the Serpent ; for none but the Serpent , or the seéd of the Serpent would cast such a flood of black water to destroy the Woman and her seed . Next , you say your Book is written to appease wrath . When it is written to stir up wrath , not only the wrath of Men , who cannot but be moved , and grieved to hear your Blasphemies , and Heresies vented first in the Pulpit , and now printed ; but the wrath of God against the land where such Hereticks are suffered . Reve. 2. 14 , 15. But I have a few things against thee , because thou hast there them that hold the Doctrine of Balaam , who taught Balac to cast a stumbling block before the children of Israel . &c. So hast thou also them that hold the Doctrin of the Nicolaitans , which thing I hate . And in the 20th . verse of the same Chapter . — Notwithstanding I have a few things against thee , because thou sufferest that Woman Jesebel , which calleth her self a Prophetess , to teach and seduce my servants to commit fornication , &c. Lastly , you would make the world believe by prefixing that verse of the spirit , Rev. 2. 10. [ you suffer for the Testimony of Iesus . ] When it is for dishonouring the name of Jesus , as will appeare by the ensuing discourse . Wherefore you have just cause to fear the things that you suffer , for it is not [ the Divel ( that ) hath delivered you into Prison ] except it be because he hath set you to work ) but the Magistrate , who is appointed , not only for the praise of them that do well , but also for the punishment of them that do evil . Repent therefore and be converted , lest you go from one Prison to a worse , even to the Prison of the Damned , out of which there is no Redemption . THE ANSWER TO HIS EPISTLE . Dated from the Prison at Maidstone . YOu begin with a Noverint Vniversi [ be it known unto all that know me . ] But without all peradventure it is a counterfeit Deed , and the Conditions are forged : God never made them , nor doth he allow of them , neither hath he set his hand and seal to such accursed Heresies . As to maintain that [ the divine Nature was united to the sinful Nature of Man ] and so make the second Person in the Trinity a Sinner , and thereby ( as much as in you lies ) rase the very foundation of Religion ; for if he had been so , he could not have been a Sacrifice to take away sin ; but would have needed himself to be purged , wherefore before the second person in the Trinity was united unto the nature of the Virgin , the holy Ghost did separate that substance whereof the humane nature of Christ was framed from the least stain of sin . Secondly , to say that all the Scriptures are an Allegory : and so overthrow the whole History of the Bible , the Creation , Redemption , and Salvation of Man . An Allegory is , when one thing is spoken , and another understood , but in the History of the Bible the very same thing which is ( spoken , is to be understood , except it be when it is contrary to the Analogy of faith , or the Rule of Manners . What ? because St. Paul made an Allegory of Abrahams having Sarah & Hagar doth it follow that all the Scriptures are Allegories ? Or because that was an Allegorie , may we believe there was no such Historie ? Because the Rock was called Christ , as in the 1. Cor. 10. 4. doth it therefore follow there was no such Historie as of the Rock in Numb. 20. the like may be said of many more . Allegories do not therefore overthrow the History , but confirm it . 'T is then God never consented to your Conditions , though you have presum'd to set to his name . You speak much in your own praise : [ that you have been faithful in the acknowledgement of this Mysterie . ] You might have remembred , that propria laus sordet , and that commonly , when a man beareth witness of himself , his witness is not true . John 8. Therefore you should rather have followed Solomons counsel . Prov. 27. 2. Let another man praise thee , and not thine own mouth . For the mystery you speak of , it is not the mysterie of Godliness , but the mysterie of iniquitie . You do in effect deny the Trinity . You say [ it is but one God manifesting himself under various appearances ] when the Deity is one in essence , and in that essence there are three distinct Persons , or subsistences , the Father , the Son , and the Holy Ghost , as appears in Christ's Baptism . The Father speaks from Heaven , the son stands in the water , the Holy Ghost descends in the likeness of a Dove . You boast [ you give to God and man their due , when you Rob both God and man of their due : Man of the Resurrection of his body , and Christ of his Session at the right hand of God , the greatest dignitie that Humanitie is capable of Ephe. 1. 20. You are only kind unto the Divel , and would put him in hope ( if it were possible ) of Salvation ; but though peradventure you may perswade your followers to believe it , yet the father of lies will not credit it ; if he did , he would not have cried out , torment me not before the time . You say that [ God hath been with you to make sweet and pleasant your sufferings , and Imprisonment to you . ] It is a fearful judgement , when God gives up men so far to believe their own lies , that their own Poyson becomes pleasant and delectable unto them ; and that he doth this , we find 2. Thes. 2. 10 , 11 , 12. Because they received not the love of the truth , that they might be saved : God shall send them strong delusion , that they should believe a lie : That they all might be damned , who believed not the truth , but had pleasure in unrighteousness . You boast of the sufferings , as for the truth ; when they are for your abominable Blasphemie , and bearing witness to lies , for denying Christ Assention , Session , and the general day of judgement in that sense which the Scriptures deliver them unto us , we know there are Pseudomartyrs as well as true Martyrs ; and as God comforts and supports the one , so the Divel deludes and deceives the other , for it is manifest to all sober Christians that read your Book , you suffer not as a Martyr , but as a Malefactor , for rotten and detestable Heresies . You complain , [ some have revil'd you , as a Blasphemer ] ( you should have said rebuk'd you . ) What they have done I know not , but I am sure it is their duty to warn their sheep to beware of the Wolf ( our Saviour himself hath done it . Beware of false Prophets that come unto you in Sheeps cloathing but inwardly they are ravening Wolves . Mat. 7. 15. ) and if they neglect to do it , and the Sheep perish , they shall answer for their blood . Eze. 3. 20. But if they do it , and the Sheep be slain , the Shepherds shall deliver their own Souls . Ez. 33. 9. And certainly a more dangerous Wolf or Heretick was not in the Church from the dayes of the Apostles , until this time : What do I speak of one ; if Pythagoras's transmigration of souls could captivate my belief , I should not judge unreasonably , should I judge that the souls almost of all the former Hereticks were transported into you ; for not any one of them maintained so many damnable opinions . God give you a sight of your sin , and grace to repent ; that if it be possible the sin of your heart may be forgiven you . As for your Book , it is a Labyrinth of errours , and you your self a blind guid , that run headlong into the pit of perdition , and draw others after you . For the Aspersions which you and your deceived followers cast upon us the Ministers , we regard them not : It is an honour to be evil spoken of by such companions , especially for the truth , and for righteousness-sake . But we shall leave our cause to God , and pray with the Psalmist ( Psal. 35. 1. ) plead thou our cause , O Lord with them that fight against us ( and Psal. 27. 12. ) Deliver us not over unto the will of our enemies , for false witnesses are risen up against us , and such as speak wrong . Before I enter upon this disputation , it will be requisite to say somewhat of Blasphemie ; because it is much spoken of in the ensuing discourse . To Blaspheme God , is to detract from his sacred majestie , to offer injurie to his holy name , and dishonourable , and reproachful speeches , the sin of Pharaoh . Exod. 5. 2. the sin of Rabshaketh 2. Kin. 18. the sin of the Israelitish womans son . Lev. 24. 10. The punishment of this sin was death ; when it was manifest and notorious . Lev. 24. 16. Dan. 3. 29. This sin is committed three wayes . First , when that is ascribed unto God , which is repugnant to his nature , as if any say he is corrupt , or subject unto evil affections . Secondly , when that is taken from him which is proper unto him , as when any shall say God is not merciful , good , just , &c. Thirdly , when that is attributed to the creature , which is proper to the Creator ; as when any shall say the Angels made the world ; or that a meer man can forgive sins . Or if any shall assume to himself , the name of the Messias ; as did the false Prophets , &c. moreover , I may adde that Heresie is Blasphemie , and that Hereticks are Blasphemers . First , because they manifestly oppose the truth , and so God , who is prima veritas , upon which account St. Paul condemns Hymineus and Alexander . 1. Tim. 1. 20. Secondly , because they make God the Author of their lies ; by wresting his word to confirm their errours ; which is the property of Satan , the patron of lies . Thirdly , because they set Gods stamp upon their counterfeit mettal ; telling the people it is Gods gold , when it is no other then Satans dross , of most of which this Heretick is guiltie ; as will appear by the ensuing discourse : these things premised I proceed . [ Christ , ( who knew no sin ) ( you say ) took part of mans flesh , and blood , which was sinful ] Again , you say [ Christ took upon him the sinful nature of all that sinned . By Christ it seems you mean the Deity : And by sinful nature you mean his Humanitie ; for what else can be your sense . Which Proposition is both false and Blasphemous ; for the Holy Ghost , in the conception sanctifi'd the Masse , whereof Christ was made , and separated it from sin . Luke 1. 35. The Angel ( said the Holy Ghost ) shall come upon thee , and the power of the most High shall over-shadow thee ; therefore also that holy thing , which shall be born of thee , shall be called the Son of God . The holy thing , which shall be born of thee , implies he was holy before he was born . And this was done upon special cause . First , that it might be joyned to the Person of the Son , which could not have been , if it had been defiled with sin . Secondly , Christ was a Saviour as he was both God and man : If he had been sinful himself , he could not have saved others ; but should have stood in need of a Saviour himself ; therefore the humane nature of Christ was not polluted with Original sin , but was sanctified . And this sanctification hath two parts . First , the stoppage to the propagation of Original Corruption , and the guilt of Adams Sin ; which was on this manner : God in the beginning set down this order concerning man , that what evil or defect he brought upon himself , he should derive the same to every one of his Posteritie begotten of him , and accordingly when any father begets his Child he is in the place of Adam , and conveys into it , beside the nature of man , the very guilt and corruption of nature ; now , for preventing this evil in Christ , God provided in great wisdome , that he should be conceived by the Holy Ghost , without any generation by man , and by this means he took the substance of the Virgin Mary , and not the guilt and corruption of the substance . Secondly , as your proposition is false , so it is blasphemous ; for you charge Christ with Original sin ; for as the soul and body make but one man : So the divine and humane nature make but one Christ , not the divine nature alone , as you erroneously suppose . You say [ the Son proceedeth forth from the father . ] Which is a gross errour ; for the Son is begotten of the father , the three Persons being distinguished by these three properties : Paternitie , filiation , and procession : The Father begets : The Son is begotten : The Holy Ghost proceeds , and these must not be confounded . Whereas you urge the 16. of John verse the 28. you mistake the words . The Text is . I came forth from the Father , and am come into World . You say [ that all men shall be saved , and that there is redemption out of Hell ( even for the Divels ] for you except them not ; which false Assertion is so strongly confuted out of those two places of Scripture . Mark 16. 16. And Mat. 25. 31. urged by Mr. Roswel , that you are not able to answer it . You farther say [ I do also say that the righteous shall have everlasting life , and the wicked shall have everlasting Torment ; but that doth not prove , there is no Salvation , or Redemption out of Hell ; for the word everlasting , doth signifie such a dispensation or administration of God to man . Which is an absurd expression ; let me help you to a better , though it will not help you in the maintaining of your errour . Everlasting doth signifie Perpetuitatem periodicam , et Perpetuitatem absolutam , and you might say , it signifies here Perpetuitatem periodicam ; but this would be as false , as the other is absurd : For in the same sense that God promises eternal life to the Sheep , in the same sense he threatens eternal punishment to the damned , but he promises eternal life absolutely to the Sheep , and therefore threatens eternal punishment absolutely to the damned . The Text is , et abibunt isti ad sispplictum aeternum , justi vero ad vitam aeternam , so there is the same perpetuitie to both , and the Scales go equally . I will adde two places of Scripture more , the 1. Mark 9. 45 , 46. and if thy foot offend thee cut it off : It is better for thee to enter halt into life , then having two feet , to be cast into Hell , into the fire that never shall be quenched : Where their Worm dieth not , and the fire is not quenched . Mark the words , he call's it their Worm , and this their Worm never dies , and wherefore their Worm ? Because it torments them : And to shew the certainty of it , our Saviour repeats it three several times in that Chapter . The second is Luke 16. 26. where Abraham tells Dives , between us and you , there is a great Gulf fixed , so that they , which would pass from hence to you cannot , neither can they pass to us , that would come from thence , a Casmos , a fixed Casmos never to be removed , and which shall for ever keep them asunder , which some expound to be Gods eternal decree . Now where is your boasting , where is your triumphing ; if you have any Scripture that makes for your purpose , produce it : We have produced Scripture sufficiently , and such proofs as neither you nor any of your family can ever answer ; yet more shall be produced upon the same occasion in the second disputation . You urge to prove your wicked errour Christs local descension into Hell , what if I should grant it , because it is the opinion of many learned Protestant Divines , what would this make for your purpose ? They held , he went ad Triumphandum to triumph , ( grounding their opinion principally on Phil. 2. 10. ) you ad patiendum to suffer , which is against Christ's Consummatumest it is finished . Because Christ descended and returned as a Conquerour , doth it follow , that the Divels and the damned shall return , who are Malefactors . Also Christ laid down his life for his Sheep , are the Divels and the damned any of the Sheep of Christ ? You quote a place out of Amos 9. 2. Though they dig into Hell , thence shall mine hand take them , though they climb up to Heaven , thence will I bring them down , though they hide themselves in the top of Carmel , I will search and take them out thence , &c. Which place is nothing to your purpose ; for the meaning is , no place should hide them from the revenging hand of God , except they repented . But one thing more you speak there of a dispensation . What manner of dispensations to go to Hell ? There needs no such dispensation . Facilis descensus averni , broad is the way , certainly you mean a dispensation to come from Hell ; and then the Pope or your self must grant it ; but he grants dispensations only from Purgatory , and so it resteth upon your self : and if you have such a facultie , why do you suffer them to lie in those flames ? It argues little charitie in you . You are charged by Mr. Reswel for saying , that a mans good works do him no good , and his evil works no hurt ; and in your answer I finde this of truth . [ That when we have done all we can , we must acknowledge our selves to be unprofitable servants , ] and indeed so we are ; yet he that commanded us to acknowledge that we are unprofitable servants : in the same place commands us to do what we can . To strive to enter in at the strait Gate : To give diligence to make our calling and election sure , for the pennie is not given to those that stand idle in the Market-place , but unto those that labour in the Vineyard . Further , though good works be not causa regnandi , yet are they via ad Regnum , and therefore God hath prepared them to walk in Ephe. 2. 10. In the third Chapter I finde so great Blasphemie , Non-sense , and confusion , that I should hold my self disoblig'd to an answer , or confutation ; but that , where I am commanded not to answer a fool in his folly , lest I should be like him : There am I commanded also , to answer a fool in his folly , lest he be wise in his own conceit : Pro. 26. 4 , 5. First Blasphemie , you say [ Christ is at the left hand of God . ] Which is horrible Blasphemie : For as the right hand doth signifie Summam Gloriam the highest glory : So the left hand of God doth signifie summam miseriam , the greatest misery , which to maintain that Christ is in , is most repugnant to the Scriptures . Ephes. 1. 20 , 21. Col. 3. 1. Psal. 16. 11. Rom. 8. 34. Mat. 16. 9. It is a metaphorical expression , borrowed from the gesture of Princes , who when they mean highly to honour any man , set him at their right hand according to that of the Psalmist , Psal. 45. 9. Upon thy right hand did stand the Queen in gold of Ophir . And we read that Solomon did set his Mother at his right hand . 1 Kings 2. 19. Augustin interprets sitting at the right hand , after this manner : Sedere est judiciariam potestatem habere , ad dexteram Dei esse , est in summa beatitudine esse , sicut ad sinistram in summâ Miseriâ . To sit is to have Judiciarie power , to be at the right hand of God , is to be in the highest degree of happiness , as at his left hand , in the greatest miserie . But who can better expound it , then St. Paul , who was led by the Spirit of Christ , Ephe. 1. 20 , 21 , 22. God hath highly exalted his Son , and placed him at his right hand in Heavenly places , where he shews the exaltation of his Humane nature to the highest degree of blessedness that it can be capable of : He hath put all things in subjection under his feet , and that propter Mortem Crucis , because he became obedient to death , even the death of the Cross . Phil. 2. 8 , 9. Your Allegorical fancy is as far different from the truth , as a Goat is from a Sheep , or an Asse from a rational man . Secondly , Non-sense in the contents of your third Chapter , as all that read it cannot judge it otherwise . Thirdly , Confusion , in turning the Holy Scriptures into Allegories , where they are to be understood literally , and so overthrow the meaning of the Holy Ghost . Disput. 2. You begin with truth as Pilate , and yet you go about to crucifie it , you assume unto your self the name of a light , as the Pharisees did , and yet our Saviour calls them blind guides that went into the ditch themselves , and drew others after them . You tell Mr. French you are not of his Spirit , and I believe so too , for he defends the truth , and you maintain falsehood . Neither are you of the spirit of Christ , for he hates the doctrine of the Nicholaitans Rev. 2. 15. you hate no mans opinion , as you declare page 15. a difference then , for there is the spirit of Christ , and your spirit , they are not the same . Here I meet again with two Heresies disputed of , and confuted before , and therefore I shall not need to adde much . The first is , that the deity of Christ was not only united to the nature of man , but to the sin of his nature , which is as impossible , as for two contraries to agree together in the same subject , puritie , and uncleanness . Righteousness , and unrighteousness : Light and darkness . He was a perfect man in all things , sin excepted . Heb. 4. 15. We have not an high Priest which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we were yet without sin . And Heb. 7. 26 , 27. for such an high Priest became us to have who is holy , harmless , undefiled , separate from sinners , and made higher then the Heavens . Who needed not daily as those high Priests to offer up sacrifice , first for his own sin , and then for the peoples . And what can be more plaine , that he was without sin clearly , as the other high Priests were not without , they having need , he having none . Again , he took upon him the nature of man ; but not the sin of his nature . Sin and concupiscence are not of the nature of man ; but an hereditary disease that sticks unto his nature as doth the Leprosie : For indeed if it had stuck to his nature , he could neither have been a Priest , nor a sacrifice . Not an high Priest , for such an high Priest it becommed us to have who was holy , as in that Text of Heb. 7. 26. Not a sacrifice ; for that must be without spot , that must take away sin : And so was Christ . John 14. 30. The Prince of this world had nothing in him . 1. Pet. 1. 19. A lamb without blemish and without spot . 1. Pet. 2. 22. Who did not sin . And whereas you object he bore our sins in his body on the Tree : you could not have brought any place , that makes more against you . Mark the words . He bore our sins , not his own : We were the principals . He was but our suertie : He suffered not for himself ; but according to that of Daniel 9. 26. The Messias shall be slain for his people . You urge moreover that place . He hath made him to be sin , that knew no sin , that we might be made the righteousness of God in him , which makes nothing for your purpose , rightly understood : For he made him sin by imputation : God imputed his righteousness to us , and our sin to him : I have shewed you before how he was conceived by the Holy Ghost , not begotten by man . Here we are come again to that old exploded Heresie of Origen , which hath been answered already , and that enough to the satisfaction of any good Christian ; yet because I meet with it again , I shall adde somewhat more . God doth threaten eternal punishments , as he promises eternal blessings , as in that Text of Mat. 25. 46. before spoken of . Which Text runs thus in the Original {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Here the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifies eternal , you see , is the Epithite for the future condition both of the righteous and unrighteous , and though the English translation render it by two several words , as eternal and everlasting , yet their force and meaning is the same , and signifie the same . And here me thinks , this one passage might discover to the weakest , and most ignorant follower of your er●ours , what a perverter of Scripture you are . But for all this , you have the face to tell Mr. French , that this Text proves it not , and tell him that you had answer'd it before , but let us see how you have answer'd it before . Your answer was , [ that the word everlasting did signifie a dispensation , or administration of God to man , ] which as I told you before , is an absurd expression ; your meaning is ( as you have somewhat exprest your self in the beginning of the eighteenth Page ) that it signifies such a perpetuitie , as is not absolute , but hath a Period . Captain Smith very seasonably charg'd you to prove it hath such a signification . You instance in the Covenant God made with Abraham , which was called an Everlasting Covenant . Your words are . The Covenant which God made with Abraham , was called an everlasting Covenant [ and this Covenant upon these conditions did last but for a time , for we read that God did afterwards make a new Covenant with us , that should never be ended . ] To this Mr. French replied , I deny that the Scripture you brought out of the 17. of Genesis is taken in your sense . For that was an everlasting Covenant : And indeed so it was ; therefore the pains of Hell are eternall , that is , have no Period . To this you say . [ Sir you say nothing but what your brother Roswel had said before , which I then answer'd , and you understand not ; for the first everlasting Covenant , as to the conditions thereof , which were the works of the Law , had an end , as to us , when God made a new covenant with us upon better conditions without end . ] Oh Monstrum horrendum cui lumen ademptum . Oh blind deceived deceiver to say , that the covenant God made with Abraham was a covenant of works , when it was a covenant of grace , as the Scriptures every where prove ; but especially . Rom. 4. and in that Chapter especially the 16 Verse Therefore it is of faith , that it might be by grace , to the end the Promise might be sure to all the seed of Abraham , who against hope , believed in hope , and therefore faith was imputed to him for righteousness . And again , in the ● . to the Gala. Abraham believed , and it was imputed to him for righteousness . I see you do not understand what the Covenants are . I shall briefly tell you therefore . Gods Covenant is his contract with man , concerning the obtaining of Eternal life upon a certain condition . This Covenant consists of two parts ; Gods promise to man , and mans promise to God . The promise of God is that whereby he bindeth himself to man , if he perform the Condition . Mans promise to God is , that whereby he voweth his Allegiance unto his Lord , and to perform the condition between them . Again , there are two kinds of this Covenant . First , the covenant of works , and the covenant of grace . Jerem. 31. 31 , 32. The Covenant of works , is Gods covenant made with condition of perfect obedience , and is expressed in the Moral Law . The Moral Law is that part of Gods Word which commandeth a perfect obedience from man , as well in his nature as in his actions , and forbiddeth the contrary Rom. 10. 5. and 1. Tim. 1. 5. The Covenant of grace is that part , whereby God freely promising Christ and his benefits , exacts again of man , that he would by faith receive Christ , and repent of his sins . Hos. 2. 18 , 19. Eze. 36. 25 , Mala. 3. 1. And this covenant though it be one in substance , yet it is distinguished into the old and new Testament , or covenant . The old Testament , or covenant is that which in Types and Shadows prefigures Christ to come , and to be exhibited . The new Testament or Covenant declareth Christ already come in the flesh , as it is apparently shewed in the Gospel . The Gospel is that part of Gods Word which contains a most worthy and welcome message ; namely , that mankinde is fully redeemed by the blood of Jesus Christ the only begotten Son of God , manifested in the flesh : So that now , for all those that repent , and believe in Jesus Christ , there is prepared a full remission of sins together with Salvation and life everlasting . Iohn 3. 14 , 15. Acts 10. 43. Thus have I shewed you what the Covenant is , and the difference which , it seems plainly , you your self did not understand , though you taxed another for ignorance . But now the Divels and damned are out of this Covenant : they are under the curse , they cannot repent , they cannot truly believe , they are hardned , and therefore no hope of Salvation to them . In the next place of your errours , and abominable absurd shifts to maintain them , you have found out a prettie distinction of everlasting . You say [ when everlasting , and the words for ever are mentioned singly , they signifie a time which shall have an end ; but when they are ingeminated , or repeated , as from Everlasting to Everlasting , or for ever and ever , then they signifie Eternitie , or a time without end ] or to this purpose page 18. Your own words shall confute your errour , your tongue shall make you fall ; for if you read Apoc. 14. Verse 11. you shall finde that they that worship the beast are tormented with fire and brimstone . And the smoak of their torments ascend for ever and ever , habemus confitentem , that the pains of Hell are perpetual , because they are said to endure for ever and ever . Your next answer contains such horrible Blasphemie , that it deserves rather a reply from the hand of the Hangman , then an answer from the Pen of any man . You say , ( and I tremble to repeat it ) [ that Hell fire , ( not only ) is as eternal as God ( but that ) God himself is that consuming fire ] viz. of Hell . A most damnable assertion , which is all one , as to say , that Summum bonum is Summum malum , that he who is the chiefest good and happiness , it self is the chiefest evil . And Hell fire it self , which was made for the Divels and the damned . Mat. 25. 41. For what can it be else : let the exposition be what it will , the Playster will be too narrow for the Sore . God is sometimes compared , in the Scripture , unto a consuming fire , to shew the greatness of his anger against sinners , and that except they repent he will burn them up , and consume them , as a fire consumes the Wood , the Chaffe , the Stubble ; but I never heard before , that God was said to be Hell fire , and I hope shall never hear it again . You said absurdly [ that David was in Hell , even while he was upon the earth , ] understanding Hell locally ( as I understand , for why else should you urge it here ) which cannot be . A body cannot be in two places at the same time . Secondly , you quote the 88. Psalm 6 , 7. 't is common in the Scriptures , for the Spirit of God to use Hyperboles , that is , transcendent kinds of speaking , as it is said , that there were among the Canaanites Cities walled up to Heaven , that is , the Walls were very high . So when the greatness of the miseries , afflictions , and troubles of Gods Children is set forth , it is compared unto Hell . Ion. 2. 1 , 2. Then Ionas yrayed unto the Lord his God out of the fishes belly ; and said , I cried by reason of my affliction unto the Lord , and he heard me ; out of the belly of Hell cried I , and thou heardest me . You mention that place in the 1. Cor. 3. 10 , 11. nothing to the purpose ; for that fire there mentioned , is to trie Doctrines that are built upon Iesus Christ the foundation , the true corner stone , whether they be Gold or Silver ; Hay , or Stubble ; if they be of the first sort , they shall abide , if of the second they shall burn and vanish . Now this fire is not the fire of Hell , nor of Purgatory , ( as the Papists hold ) but the fire of Gods Word , or the spirit working by the Word ; which by the light thereof , that is as clear as the day , when once it ariseth in our hearts , doth manifest and declare what is Silver , what is dross . If any mans work abide he shall receive a reward . Dan. 12. 3. They that be wise , shall shine as the brightness of the Firmanent , and they that turn many to righteousness as the Stars for ever and ever . But if his Work burn he shall suffer loss . Mat. 5. 19. He shall be accounted least in the Kingdome of Heaven ; yet if he have kept the foundation he shall be saved , yet as by fire . He doth not say by fire , but ( as ) by fire , that is , by afflictions , which are compared to fire , 1. Pet. 4. 12 , 13. for by them God shall correct him , and cause him to see his errour . Before I was afflicted , I went wrong , saith David Psal. 119. 67. And in Iob 33. 14 , 15. God speaketh once , yea twice , yet man perceiveth it not . He openeth his eyes by correction , that he may keep back his soul from the Pit. And this I conceive is the meaning of the spirit of God in these expressions . Thirdly , you nrge that place of Hos. 13. 14. I will ransome them from the power of the Grave , &c. To which I answer . First , there is a civil death , when men are so overwhelmed with miseries , that they seem to be dead and buried whilest they are alive . The Prophet fore-tells , that they should be brought into such a condition for their sins ; and yet God should deliver them out of it , when they repented , which came to pass ; for they were delivered into the hands of Nebuchadnezzar , and after delivered by the Edict of Cyrus . But who can better expound the Prophet , then the Apostle , 1 Cor. 15. 54. who expounds it of the Resurrection . So when this corruptible shall have put on incorruption , and this Mortalitie shall have put on immortalitie ; then shall the saying be brought to pass that is written , death is swallowed up in victory . And that very fitly , for when we die , death gets the victory over us : when we rise again life gets then victory of death . You bring a place out of the 27. of Isaiah v. 1. which if you will apply unto the Devil and his Angels is enough to break their hearts , could they conceive any hope of your redemption . In that day the Lord with his sore , and great , and strong sword shall punish Leviathan , that crooked Serpent : and he shall slay the Dragon in the Sea . In that day when God shall do this , shall be sung this song , the Church is a Vineyard of red Wine , I the Lord do keep it , I will water it every moment lest any hurt it , I will keep it night and day . Fury is not in me : ( that is , though he correct it in his anger ; yet his fury shall not rest upon it ) though bryers and thorns should be set against him , he would go through them , and burn them up together . By briers and thorns he means the Enemies of his Church , whom he will destroy for ever in the day of Judgment . But some interpret this place of the destruction of the Babylonians by the Persians , and their deliverance by Cyrus , which afterwards came to passe , and then the Church had cause to sing that song . Your last Argument overthrows your own cause Isa. 30. 33. Tophet is prepared of old , for the King it is prepared , it consists of fire and much wood , the breath of the Lord , like a stream of brimstone doth kindle it . Tophet was a Temple in the valley of Hinnon , wherein stood the abominable Idol of Saturn , to whom the Israelites offered up their children : and that they might not hear their mournful cries , they sounded bells to drown their voices ; from whence it came to be called Tophet , of Toph , which signifies a bell . By this vallie of slaughter , the Prophets do many times set forth Hell , and the torments thereof . Again , the Assyrians , or the Babylonians were always cruel enemies to the Church of God , they often invaded their Country , burnt up their Cities , slew their people , and carried them away captive : wherefore Satan and his Angels , with his instruments are many times compared to the King of Babel , his Souldiers , and his people . Now in this place the Prophet goes about to set forth the day of judgement , when not onely the Babylonians , but all the enemies of the Church shall be destroyed , Satan and his Angels , Tyrants , Persecuters , Hereticks &c. and he begins it in this manner . The Lord shall cause his glorious voice to be heard , and shall shew the lighting down of his Arm with the indignation of his anger , and with the flame of devouring fire , with scattering , and tempest , and hailstones . For through the voice of the Lord shall the Assyrian be beaten down ( which smote with the rod ) with the rod of his mouth , when he shall pronounce the last sentence against them . But what shall become of them ? they shall be cast into Hell , and all the people that forget God ; which hell is here called Tophet : when was this made ? of old . But it cannot hold them all ? Yes , 't is deep and large . There wants fewel ? no , there is fire and much wood . Though it be kindled , yet it may go out ? no , it is like a burning River of Brimstone , the breath of the Lord continually kindling it , and wherefore is all this ? to burn the Assyrian and his Babylonians . This exposition is plain enough , yet to do it more fully . Transitus Virgae fundatus quem requiescere faciet Dominus super eum . He shall make the rod of his anger to rest upon him . That is , upon Satan and his Angels , and the wicked , that shall be tormented in those flames : they which worshipped the Beast and his image , and receive his mark in their forehead , or hand , the same shall drink of the wine of the wrath of God which is poured out , without mixture , into the cup of his indignation , and shall be tormented with fire and brimstone in the presence of the Lamb , and the smoke of their Torments ascendeth up for ever and ever , and they have no rest day nor night , Apo. 14. 11. what can be more strong against you to prove the eternity of the punishment of the damned . You conclude [ these are all the fruits of hell to take away their sins ] and great fruits they are , if true , to Purge the Devils and the damned : it far exceeds the fire of Purgatory , for that onely purgeth some , ( as the Papists vainly teach ) of their venial sins , and the temporal punishment of their mortal ; but this purgeth all , Cain , Esau , Judas , Julian , the Devil and damned ; but let me tell you , you were not best to trust to it , but make your peace with God ( if it may be ) before you come there : for if you come to be shut up in that Dungeon , or , as in the 20. Revel. 10. when you shall be cast into the Lake of fire and brimstone , where the beast and the false Prophet are , and shall be tormented day and night for ever and ever , ( eternity in your own sense ) there will be no hope of deliverence . When the Lord Jesus shall be revealed from Heaven with his mighty angels , in flaming fire taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ , who shall be punished with everlasting destruction from the presence of the Lord . 2. Thes. 1. 7 , 8 , 9. What can be more plain to all , except to such as have their understanding darkned by the ignorance that is in them , and their minds alienated from the life of God , because of the blindnesse of their hearts : and because they will not receive the love of the truth that they may be saved ; but provoke God to send them strong delusion , that they should beleeve a lye and be damned . But you wickedly and vainly boast , that you fight against the enemies of the truth , when it appears plainly that you fight against the friends of the truth , nay , against the truth it self , and that you are not a brother of Christ , ( as you in the pride of your heart call your self ) but a brother of Anti-Christ , whom Christ will destroy with the breath of his mouth . I am come to examine the 5. Chap. which is of Christs ascension and his coming to Judgement , which you blasphemously and impudently stand to deny . Your words are [ Therefore the Words of Christ are not to be understood carnally , but spiritually . ] And again , you say concerning his comming to judgement , I do believe he is come , and comming daily , and doth set up his Throne in the hearts of his people , &c. And thus by your foolish figures , and spiritual ( as you pretend ) senceless sences , you pervert the Scriptures meaning , and ( to your power ) overthrow two Articles of our faith , both necessarie to Salvation . First therefore , I will shew the veritie of Christs Ascension , and that it is to be understood literally , and not figuratively , and then confute your cavils . First , for the truth of his Ascension we have the Testimonies of the Evangelists — Mark 16. 19. So then , after the Lord had spoken to them , he was received up into Heaven , and sat on the right hand of God . — Luke 24. 51. And it came to pass while he blessed them , he was parted from them , and carried up into Heaven . — The Testimony of Angels Acts 1. 9. St. Luke sets downs the circumstances , and the manner of his Ascension . The time 40. dayes after his Resurrection , Acts 1. 3. The place from whence , Mount Olivet near Bethany . Luke 24. 50. Acts 1. 12. The manner , first , He led them out as far as to Bethany , and blessed them , Luke 24. 50. — He went apart from them . Verse 51. Thirdly , a cloud did over-shadow him . Acts 1. 9. The Testimony of the whole Church of God , who make it an Article of their faith . And this was not another body , but the same body which he had before , as the Angels testifie . Acts 1. 19. This same Jesus , whom you have seen go into Heaven , &c. this same Jesus , not another , not a Phantastical body , but his true body . Iohn 20. 27. Then said he to Thomas , reach hither thy finger , and behold my hands , and reach hither thy hand , and thrust it into my side , and be not faithless , but believing . — Revelation 1. 7. — They shall see him whom they have pierced . Here you see is a whole cloud of witnesses , the Testimony of the Apostles , of Angels , and the spirit of God . How is your forehead steel'd , that you dare out-face a truth as apparent as the Sun at Noon-day ? But you except against the Testimony of the Apostles , and say [ they had not received the holy Ghost , but were carnal ] before you Blasphemed Christ , now the Apostles ; for there is a Blasphemie against man , also . Naboth was falsely charged to have blasphemed God , and the King . Did not our Saviour breath upon them , saying unto them , receive the Holy Ghost . Iohn 20. 22. though they had not recived him in that manner , and measure . as they did upon the day of Pentecost ; yet it doth not follow , they had not received him before . You say moreover [ that they were carnal . ] If you mean , totally carnal ; 't is as false , as the other , for our Saviour gives this Testimony of them , that they had followed him in the Kingdome of Regeneration , and should sit upon 12. Thrones , &c. when he should sit upon his Throne of glory . Luke 22. 29 , 30. what can be more plain , to prove that they had the Holy Ghost , and were regenerated . You told us , you were a light , you are rather a dark Lanthorn , or such a light as those Doctors were , which St. Paul speaks of 1. Tim. 1. 7. they took upon them to teach the Law , not knowing what they taught , nor whereof they affirm'd . Again , you object out of Luke 1. 35. and Ephes. 4. 5 , 9 , 10. [ He that ascended , is the same that descended , and we do not read of a body of flesh and bones that descended . ] But Sir we read that the second Person in the Trinity descended so low , as to take upon him our nature . Gal. 4. 4. God sent forth his Son made of a Woman , and Heb. 2. 14 , 16. for asmuch as the Children are partakers of flesh and blood . He also himself likewise took part of the same , ( so ) he took not on him the nature of Angels , but he took on him the seed of Abraham . Et quod semel assumsit nunquam amisit . And he remains a Priest for ever . Heb. 5. 6. Then when he had perfected the work of our Redemption , he ascended up into Heaven , sat down at the right hand of God to make intercession for us . — Now who doth this ? He that died , or rather he that is risen from the dead , and who was that ? Christ . ( Christ is risen , ) and what is Christ ? God and Man in one Person , read Rom. 8. 34. Instance . The second Person descended , as he was God , ascended God and Man ; therefore he that ascended was not the same that descended . You erre not knowing the Scriptures . For though the second Person descended and took our nature upon him ; yet it was without the confusion of natures , or transfusion of essential properties : though he was made , that he was not God and Man in one Person ; yet he remained that he was before perfect God . And therefore he that ascended was the same that descended . The Apostle cryes out . Great is the mysterie of godliness , God was manifested in the flesh , justified in the Spirit , seen of Angels , preached unto the Gentiles , believed on in the World , and received up into glory . Next follows the Blasphemous Inference [ if Christ be at Gods right hand in a body of flesh and bones , why , then this is to make God to be a body of flesh and bones also , and such a one as your self , confin'd to a local place . ] Which doth not follow ; for the Godhead was united unto the Humane Nature without any confusion of natures , or transfusion of essential properties . The Word was made flesh not by turning the Word into flesh , but by taking the Humanitie into the Deitie . Which the Antients thus exprest . Sum quod eram , neceram , quod sum , nunc dicar utrumque . And therefore , for a man to say , in concreto that Christ hath a body of flesh and bones , is true ; but to say that God hath a body of flesh and bones in abstracto , — or that God is confined to a place , is horrible Blasphemy ; for which you were seasonably taken off by Captain Harrison . The next thing to be considered , is the comming of Christ to judgement , which Pillar of our faith you endeavour to pull down by turning all into an Allegorie , and so overthrow the true sense of the Scriptures . You say [ but I do believe he is come , and comming dayly ] and likewise you say in the foregoing Page [ all this I know , and see to be now , he is upon his Throne , and hath all nations before him , and ever had . ] First , I will prove the veritie of this Article , and then confute your errours . The veritie of Christs comming to judgement , is confirmed by these places of Scripture . Rev. 20. 10. I beheld a white Throne , and him that sat thereon ; from whose face Heaven and earth fled away ; I saw the dead both great and small stand before God , and the Books were opened . The signes of his comming . 1. The preaching of the Gospel , through the whole World . Mat. 24. 13. 2. The revealing of Antichrist . 2. Thes. 2. 3. 3. A general departing of men from the faith , 2. Thes. 2. 3 : 4. Corruption of manners . Men shall be lovers of themselves , Covetous , boasters , proud Blasphemers , &c. 2. Tim. 3. 2. 5. Great calamities , Mat. 24. 6. 6. Deadness of heart , Luke 21. 26. 7. The calling of the Jews , Rom. 11. 25 , 26. 8. The sign of the Son of Man , Mat. 24. 30. The manner of his comming , with power and great glory , Mat. 24. 30. with all his holy Angels . Mat. 25. 31. With the voice of the Arch-angel , and the Trumpet , 1. Thes. 4. 16. Mat. 25. 31. He shews what he shall do . He shall separate the Sheep from the Goats , &c. He shall say , come yee blessed , go ye cursed , &c. Then the consequent . The Sheep shall go into everlasting life , and the Goates into everlasting Torment . Besides , he commanded his Disciples to preach this doctrine , Acts 10. 40 , 41 , 42. Now what can be set down more plain , more punctually ; so that we may say boldly with the Apostles . Now speakest thou plainly , and speakest no Parable . Iohn 16. 29. Let not therefore the scoffing Athiest say . Where is the promise of his comming : for since the fathers fell asleep all things continue , as they were from the beginning of the creation . Nor let any Apostata ask in derision what his Throne is made of , or seek to know the particular time of his comming . For our God shall come , and will not keep silence , devouring fire shall go before his face , and a mighty tempest shall be stirred up round about him . Then shall be execute judgement apon all , and to convince all that are ungodly among them of their ungodly deeds , which they have ungodly committed , and of all their hard speeches , which ungodly sinners have spoken against him . Jude 15. Psal. 50. The next thing observable , that I meet with , is your quoting that in the 3. of the Colossians Verse 1. If you be risen with Christ , seek the things which are above , &c. Of which words the sense may be first considered , and then what force the consequence may be to the purpose . The things above are primarily the joyes of Heaven , 1 Cor. 2. 9. secondarily , the gifts and graces of Gods spirit , as faith , love , sanctitie ; ( according to that of Iames 1. 17. every good gift , and every perfect gift is from above , and commeth down from the father of lights , &c. ) which gifts do far exceed the things below , and are the way to bring us to the Kingdome of Heaven . — Non est via ad Regnum , sine primitiis Regni . The Apostle gives several reasons to move us thus to seek . The first is , because we are risen with Christ sacramentally in Baptisme , Col. 2. 13. ( being ) buried with him in Baptism , wherein also you are risen with him , and really by the inward working of the spirit of God ; which had raised them up from the death of sin , to the life of righteousness ; Titus 3. 5. Secondly , because Christ sits at the right hand of God ; And therefore where our treasure is , there should our hearts be also , Mat. 6. 21. Thirdly , because Christ should come to judgement . When Christ , who is our life shall appear , then shall we also appear with him in glory , Col. 3. 4. by life here is understood eternal life , 1. Iohn 5. 11. also according to that in Heb. 5. 9. he is called our life , because he is the Author of our everlasting life . Fourthly , because he bestows this life Luke 12. 32. But when ( may it be asked ) doth he bestow all this ? At his appearance . Christ appears three wayes . First , corporally , God was manifest in the flesh , 1. Tim. 3. 16. Secondly , spiritually , when he makes himself manifest to the eyes of our souls by the preaching of his word , Gal. 3. 1. Lastly , when he manifesteth himself in glory , and commeth to judge the World , Phil. 3. 20 , 21. Let our conversation be in Heaven , from whence also we look for the Saviour , the Lord Jesus Christ : who shall change our vile body , that it may be fashioned like unto his glorious body , according to the mighty working , whereby he is able even to subdue all things to himself . ( In the day when God shall judge the secrets of men by Iesus ( Christ . ) Rom. 2. 16. ) Not that we shall have other bodies , but the same . Iob sayes , in my flesh shall I see God . I shall see him for my self , and mine eyes shall behold , and not another . Iob 19. 26 , 27. But they shall have new qualities , 1. Cor. 15. 52 , 53 , 54. And now , how doth that text of Col. 3. 1. serve for your purpose ? The truth is , you could not have brought any place that did more strongly confute your Heresie . It seems plainly , you do not understand the Scriptures . I shall adde something before I proceed , concerning the Allegories , which indeed are not Allegories , but fancies , by which you overthrow , ( as much as in you lies ) the true sense and meaning of the Scriptures , the Articles of sound faith , and the foundation of true Religion . You say [ The Scriptures are an Allegorie ] and to prove it , you quote Gal. 3. 24. meaning the 4. 24. Which words are . These things are an Allegory , that is , Abraham having two sons , one by a bond maid , the other by a free-woman : it pleased God to signifie by these two , the two Covenants . Now these being an Allegorie doth it prove , that all the Scriptures are an Allegorie ? What is the History of the creation of the World ? The History of the Kings ? The History of the Acts of the Apostles ? And of our Redemption by Christ ? If you make such Allegories , you will leave nothing sound in the Word of God . The Holy Ghost doth not set down the principles of our Religion , such as are Christs ascension , and his comming to judgement Allegorically , but plainly ; so that , he that runs , may read them , and he that reads may understand them . And I doubt not , but that it will appear to all that are not wilfully blind , that your Book is not truth triumphing against the enemies , and aspersers thereof ; but falshood , aspersing truth , and the defenders of it ; which , by Gods assistance I have wiped away , and howsoever truth may for a time be clouded , yet it will break through the thick mists of errour and Heresie , for The truth is great and will prevail . The end of the first two disputations . CHAP. VII . In this Chapter you go about to overthrow the Resurrection of the body . Although , you say [ I do grant the Resurrection of the body , and do not denie it , though you say I do . ] And again , you say [ there were some then , as well as now , that think the Apostle meant carnally the rising again of the same body of flesh and bones . ] Also you say ( speaking of the Resurrection of the dead Page 34. line 21. ) this Resurrection is to be within you , and you are to know it while you live in this body ] and in page 35. Thus you say , and unsay , and indeed say you know not what ; your intention is , so neer as I can gather , to deny the Resurrection of the body out of the grave , and to allow only of a Resurrection from the death of sin , as may appear in your answer to the 7. Article at the end of your Book , and to maintain ( or rather insinuate ) this , you most wickedly abuse the Scriptures , confound the sense of them , and pervert the meaning of the Holy Ghost . First therefore I will prove the veritie of the Resurrection of the body , and then answer your absurd contradictions and cavils . First , I will prove the Resurrection of the body , by the Resurrection of Christs body , who is our head : and then by the Resurrection of our own , who are his members . Christs Resurrection is confirmed by the Testimony of the four Evangelists . Mat. 28. 7 , 9 , 10 , 12 , 14. Mark 16. 6 , 14. Luke 24. 6 , 7. Iohn 20. 9. And in 1. Cor. 15. 4 , 5 , 6. first , he was seen of Cephas , then of the twelve , afterwards of 500 of the brethren at once . The testimony of Angels Mat. 28. 6. nay , of his enemies , Verse 11 , 12 , 13. some of the watch came into the citie , &c. this now is so plain , that it cannot be denied : and I think you will not be so desperately-wicked , as to say , that this must be understood spiritually of a Resurrection from sin , for Christ was never dead in sin , but purified in the womb — if you should , your Master would confute you . We know who thou art , even the Holy one of Israel . If Christ be risen , how say some among you , that there is no Resurrection , 1 Cor. 15. 12 , 13. — If there be no Resurrection , then is not Christ risen , but Christ is risen , therefore there is a Resurrection , for Christ is a publick person in the place of all mankinde : he rose not for himself , but for us all . And therefore the Apostle uses that expression ▪ as in Adam we all died , so in Christ we shall all be made alive . Again , Christ is compared to the first-fruits , which comparison is very significant , the first-fruits were a sheaf of the first of the Harvest , Levit. 23. 10 , 11. which was raised , and lifted up before the Lord , and then , not only , that was holy , but the whole Crop — Christ likewise was the first and best of the Crop : he was first lifted up , and then not only he , but we all become living Sheafs . Again , the same Corn that is sown , though it be corrupted in the ground , springs up again : so the same body , that is sown shall arise , the qualities thereof being changed , as the Apostle says , it is sown in corruption , it is raised in incorruption : it is sown in weakness , it is raised in power : it is sown a natural body , it is raised again a spiritual body ; not a spirit , but a spiritual body : a body endowed with spiritual qualities , and they are , first , charitie , secondly , impassibilitie , thirdly , agilitie . The just shall shine as the Sun . Mat. 13. 43. 1 Cor. 15. 43 , 44. Rev. 7. 17. Or if Christ be not risen , then are we still in our sins , but we are not still in our sins ; therefore Christ is risen . This argument will clear the matter , if we observe the force of it . The Humanitie of Christ is united unto the God-head , from whence it received spiritual life , now we are united unto Christ by the spirit which createth faith in us . We , I say , not our bodies only , but our souls also . And by vertue of this union , our souls and bodies do rise again , our souls from the death of sin , and our bodies from the death in the grave . If the spirit of him that raised up Iesus from the dead dwell in you : he that raised up Christ from the dead , shall also quicken your mortal bodies . Rom. 8. 11. Lastly , the Resurrection of the body may be proved by that place in Iob , Chap. 19. 25 , 26 , 27. which is a plain prophesie of the Resurrection of the body ; observe the words . I know that my Redeemer liveth , and that he shall stand at the latter day upon the earth , and though after my skin , Worms destroy this Body , yet in my flesh shall I see God : Whom I shall see for my self , and mine eyes shall behold him and not another , though my reines be consumed within me . Job was then in the condition of a dying man : his skin cleaved to his bones , he was a meer skeleton , and all wordly comfort failed him ; and therefore he comforts himself with this meditation of the Resurrection . I know that my Redeemer liveth , and that he shall stand upon the earth at the last day . The word is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall stand , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall rise again upon the earth , though he was not upon the earth by the malice of his enemies , yet he should rise up again and stand , and when should this be ? in the latter day . 2. He argues from our Redeemer to himself , because he shall rise again , I shall rise again : what is done in the head , shall also be done in the members . 3. He saith , I shall see in my flesh with these eyes , and not with anothers . Lastly , for himself , for his benefit , notwithstanding his ●eins were consumed , though he were in that deplorable condition . And what can be more plain to prove the Resurrection of the body ; so that if your eyes be not blinded , that you cannot see , you must of necessity confesse it . You say , here is a Mystery ] there is no Mystery ; except one of your own making , and that is such a confused one , as neither your self , nor any man else knows what to make of it . You say that [ the Redeemer was in Iob , though he knew ●t not . ] How could that be ? doth not his confession of his Redeemer , of the Resurrection , nay , of his own Redeemer prove the contrary ? could any man make such an excellent confession of a thing , and in such a manner , as Iob doth , and not know it ? can such fruits arise from ignorance ? Doth not Iob say plainly , I know that my Redeemer lives ? You say that [ Iob was then in darknesse ] I say so too , if you understand it of his civil estate ; for the Sun of his prosperity was set ; and therefore he comforts himself with a spiritual estate , with the Resurrection ; a usual thing with the holy Prophets , Isa. 26. 19. Thy dead men shall live together with my dead body shall they arise : awake and sing ye that dwell in the dust : for they dew is as the dew of herbs , and the earth shall cast out the dead ▪ See Eze. 37. from the beginning to the ending , where God signifies the deliverance of Israel out of captivity by the Resurrection of the dry bones . To this purpose hath the Apostle Paul expressed himself in 2 Cor. 1. 8 , 9. For we would not brethren have you ignorant , of our trouble which came to us in Asia , that we were pressed out of measure , above strength , in so much that we despaired even of life . But we had the sentence of death in our selves , that we should not trust in our selves , but in God which raiseth the Dead . But you say [ Iob was then in darknesse , uttering words without knowledge , for which he was reproved , first , by Elihu , Secondly , by the Lord , and thirdly , he confest it . 1. Oh horrible , that you should have the impudence to say , or infer , that [ Elihu reproved Iob , ] for that most excellent Confession ] when it is plain , as the Sun , that he reprehended him for saying , I am clean , and there is no unrighteousnesse in me &c. Iob 33. 9. doth not Elihu restrain his words to the same expression . Behold in this thou art not just verse 12. 2. You affirm that [ God reproved him for it . ] By which it seems you know not what you say , or care not what you affirm ; for that which God reproved him for , was , for standing too much upon his own innocency . And though Iob was not thus afflicted for his sin , but for a Triall ( as appears Chap. 1. and Chap 2. ) yet was there matter enough in him that deserved it , if God should have entred into judgement with him . 3. You say that [ Iob confest it . ] Doth he confesse that he had erred in that confession of his , concerning the resurrection ? or that he had maintained a false cause ? no , God himself determines the contrary Chap. 42. 7. My servant Iob hath spoken the thing that is right , and you have not ; and therefore they were appointed to go to Iob , that he might pray for them . The cause that Iobs friends maintained was : that God did handle men in this world according to their deserts , and therefore Iob was a wicked and cursed creature , because thus afflicted and tormented . Iob maintained the contrary , that God did not alwayes handle men according to their deserts in this world ; for , many times , the wicked have prosperitie , and Gods children adversitie . Iob 21. 8. Now though the foundation of Iobs cause were good , yet in the prosecuting of it , he committed many errours , through the infirmities of the flesh , for which God reproved him : but on the contrary the foundation of his adversaries cause was evil . 'T is therefore a false , and an impudent assertion , to say , as you do , [ that Iob never spoke the thing that was right of the Lord , until he said , now do mine eyes see thee , ] &c. Job 42. 5 , 6. The reason that moves you to deny , ( or at least to underminde , and overthrow , ) the Resurrection of the bodie is , because there is a Resurrection of the soul , and you may aswel denie there is no death of the body , because there is a death of the soul in sin ; as Satan slays both , so Christ doth raise up both in his members . If the spirit of him that raised up Jesus from the dead be in you , he that raised up Jesus , shall also quicken your mortal bodies , &c. Rom. 8. 11. but this hath been sufficiently proved already ; I shall only adde our Saviours argument to the Sadduces . Mat. 22. 23 , 24. unto Verse 32. God is not the God of the dead , but of the living ; for all live unto him , that is , they are alive in his account , because he hath decreed to raise them again . I shall turn your proof out of the 11. Iohn Vers . the 21 , 22 , 23 , 24 , 25. upon your self , Christ comes to Bethany , where Lazarus lived , who was now dead : Martha goes forth to meet him , saying ; Lord if thou hadst been here , my brother had not died : Christ answered , thy brother shall rise again ; and this is spoken of the Resurrection of the body , for his soul was then in the hands of God . Martha replies ; I know that he shall rise again in the Resurrection at the last day . So 't is plain , that the Resurrection was no strange , and new doctrine then ( though it be now so to you ) Martha knew it , and believed it : as did Iob also , Iob 19. Christ taught it saying , I am the Resurrection , and the life , Iohn 10. 25. that is , the cause of the Resurrection of the body , and the life of the soul , not a bare signe to signifie ( as you falsely and foolishly affirmed ) but an effectual cause , 1 Cor. 15. 20 , 21 , 22. also he teaches it , Iohn 2. 19 , 20 , 21. where he saith unto the Jews , destroy this temple , and in three dayes I will raise it up again , which he spake of the temple of his body ; mark Christ , can any thing be more plain , which he performed accordingly , Mat. 28. Mark 16. Luke 24. now Christ was a publick person , what he did , he did not for himself , but for us also ; so that if we believe that Jesus is dead , and is risen , even so them that sleep in Jesus will God bring with him . CHAP. VIII . In this Chapter the doctrine of the Trinity is principally treated of : I will therefore first set down the truth ; that we may the better discern the falshood . The Doctrine of the Trinity . God is a most simple , infinite , eternal , immutable , and omnipotent spirit . One in essence , three in Persons , Father , Son , and the Holy Ghost . A spirit , Iohn 4. 24. simple , Col. 1. 15. 1. Tim. 1. 17. the image of the invisible God , whom no man hath seen , nor can see . Eternal , Exo. 3. 14 , 15. Immutable , Mal. 3. 6. Omnipotent , Gen. 17. 1. Rev. 19. 6. I name but some of his Attributes , because I am to speak principally of the Trinity . God is one in essence , three in Persons , Father , Son , and Holy Ghost . One in essence , Deut. 6. 4. 1 Cor. 8. 6. Three in Person , Father , Son , and the spirit , 1 Iohn 5. 7. an example we finde of this in the Baptisme of Christ . The Father speaks from Heaven , the Son stands in the Water , and the Holy Ghost descends in the likeness of a Dove . As in the Sun , there is the body of the Sun , the beams issuing from the body , and the light ▪ and yet there is not 3. Suns , but one Sun : so is there , the Father , the Word and the Spirit , three distinct Persons in the Deity ; and yet not three , but one God . These three you call [ three Manifestations ] Which are three Persons , three Hypostases , three Subsistances in one essence : as in a Rivulet , there is the fountain , or Well-head in the Earth , the spring boyling out of it , and the stream which is made of them both , and dilateth or sheadeth it self far from thence , which three are distinct subsistances , and yet but one Water . You tell us of Christs being within us , &c. We know it . But not corporally , for so he is in Heaven — but spiritually , or by his spirit 1 Cor. 6. 19. know you not that your body is the Temple of the holy Ghost , which is in you , &c. this spirit unites us to Christ , by working faith in us , whereby we are united to him , according to that in Ephes. 3. 17. That Christ may dwell in your hearts by faith : and Christ is said to dwell in us by faith , because as the body from the head receives life and motion ; so do we from Christ , who is our head , and we his members . You tell us , that [ God the Father did appear as a Son ] Which is false , it was God the Son that took our nature upon him . In the fulness of time God sent his Son , Gal. 4. 4. The Father never appeared , or spake immediately , but twise , and that was at the Baptisme of Christ , and in his Transfiguration , Mat. 3. 17. Mat. 17. 5. You say [ now so long as man is without this manifestation of God which is Christ , in him , he is a Reprobate . ] This is also false , for Christ telleth us , that he hath Sheep that are not called , aswell as Sheep that are called , Iohn 10. 16. other Sheep I have which are not called , that is , that have not this spiritual manifestation . Now until men are called , and converted , we know , they have not the manifestation of the spirit : and we know also , that there is a spiritual desertion , sometimes for trial as in Iob , sometimes for correction as in David , and yet neither of these were Reprobates . You say [ what is a Reprobate , but not to have Christ in you . ] Which is a most absurd definition of a Reprobate : and to prove it , you produce Rom. 1. 28. because they did not like or retain God in their knowledge , God gave them over to a reprobate minde . When Reprobation , is a part of Gods eternal decree , whereby God hath purposed to pass by some , that were in the state of corruption , as well as to elect others unto eternal salvation , Rom. 9. 11 , 12 , 13. &c. Now how doth your definition suit unto this ? Nay , how doth that of Rom. 1. 28. prove your definition , which was a spiritual judgement inflicted upon the Heathen , for not walking according to that natural light , which God had imprinted in their minds ; which indeed was a fearful judgement , whether it be taken actually , or passively : if actually , as a mind approving things to be reproved , and reproving things to be approved , a mind judging good to be evil , and evil to be good . Iob 21. 14. Isa. 5. 20. Wo unto them that call good evil , and evil good ; that put light for darkness , and darkness for light . Or else passively , as a mind reprobated , and rejected of God : and such a mind was in Abab , who sold himself , &c. in Iudas that sold his Master , in Esau , that sold his birth-right , or blessing Something more is insinuated by you in the end of this Chapter for universal Redemption . And to prove it , you mention that of 1 Tim. 2. 4 , 5. Who will have all men to be saved , &c. which is understood of his revealed will , which is , if they repent and believe , Iohn 3. 14 , 15 , 16. Mark 1. 15. Mat. 16. 15 , 16. Acts 20. 20 , 21. and many more places , so that if they repent , and believe , they shall be saved , if not , for ought that God hath revealed unto us , they are utterly lost . But have all men power to repent and believe ? By nature they have not : For we are dead in trespasses and sins , Ephe. 2. 5. and God must quicken , and put life into us ; before there can be any motion in us : and this he doth put into his elect by his spirit , ( the Word and Sacraments being instruments ) Ephes. 4. 20. which because God doth minister by men , it is therefore attributed to the Ministers of the Gospel , 1 Cor. 4. 15. Let therefore men so account of us , as of the Ministers of Christ , and Stewards of the Mysteries of God . 1 Cor. 4. 1. Trample not therefore Gods Ordinances under your feet , lest you neglect your own Salvation . CHAP. IX . The subject of this Chapter is the sin against the Holy Ghost , of the which , I could wish you were as clear , as you are ignorant , but your ignorance must be your best Plea , otherwise , scarce any ventured farther to be guiltie of it , then you have done . First , we will set down the nature of it , so far forth as it is revealed in the Scriptures unto us . It is called the sin against the Holy Ghost , not because it is done only against the Deitie of the Holy Ghost ; for he that sins against the Deitie of the Holy Ghost , sins also against the Deitie of the Father , and the Son , because the three Persons are all one God : but because it is against the immediate action of the Holy Ghost , that is , against his immediate Illumination ; for albeit this be a work common to the three Persons in the Trinity , yet , because the Father , and the Son do effect this by the holy Ghost , it is therefore called the sin against the holy Ghost onely . 1. The efficient cause of it is obstinate Malice against God and against Christ , as in Julian the Apostate ; who when he was strucken with an arrow , received the blood , issuing out of his wound , into his hands , & he threw it up despitefully into the Aire , and cryed , Vicisti Galilee . 2 The object of this sin is God himself , and the mediator Jesus Christ . Heb. 10. 29 , 30. 3. The subject in which it is found , is onely such as have been inlightned by the spirit of God , and have tasted of the good gift of God Heb. 6. 5. So that the elect cannot commit this sin , and therefore they that feel in themselves a sure testimony of their election , need not despaire ; for they are kept by the power of God unto life everlasting . This sin cannot be forgiven ; not because it is greater then the merit of Christ can satisfie for ; but because , after a man hath once committed this sin , it is impossible for him to repent ; for the gift of Repentance proceedeth from the Holy Ghost and the Holy Ghost remaineth in us through Christ apprehended by faith ; now no man doth apprehend Christ , who doth maliciously despise and contemn him . Out of this which hath been spoken , we may thus define this sin . The sin against the holy Ghost is a voluntary denyall of , and blasphemie against the Son of God , or of that truth which was before acknowledged concerning him ; and so consequently a Vniversal defection from God and his Church . We have an Example of this in the devil , who though he knew well enough that Iesus was the Christ , yet he never ceased both wittingly and willingly to oppose the very sacred Majesty of God in him , together with the kingdom of Iesus ; that as far forth as he could he might utterly supplant the same by the Pharisees . Mat. 12. 32. Iohn 3. 2. Now Sir , consider whether those men , that have maintained the articles of that faith into which they have been baptized ( which articles have been and are professed by all the true Christian Churches in the world , and are firmly g rounded upon the word of God , which is the pillar of our faith ) have committed this sin , or you that have first profest , and afterwards fallen away from the faith , and opposed the chief Articles , or fundamental points of it , ( as Christs conception , in saying he was conceived in original sin , and so raze the very foundation of true Religion ; for if the root be impure all the Branches must be impure : Christ then would have needed a Saviour himself , and could not have saved others . 2. His Resurrection , his Ascension , his session at the right hand of God ) I say , examine your own conscience , whether you can be clear or not , who have done all this by your senselesse Alegories : for my part I leave it to God to judge , who searches the heart , and knowes whether you have done his out of malice or ignorance . Now it is fit your weak and absurd description of the sin against the Holy Ghost be examined . You say [ to sin against the holy Ghost , is to rebell , to war , to resist the spirit ] and to prove it you bring Chap. 5. to the Gal. v. 17. The words are these . The flesh lusteth against the spirit &c. and so by consequence you make the flesh lusting against the spirit , to be the sin against the holy Ghost . A sin which Gods best children are guilty of ▪ Read Rom. 7. 21 , 22 , 23. This deserves to be hiss'd at , rather then answered : and let me advise you to read more , and write lesse ; For , howsoever your purblinde seduced Followers may beleeve you , yet all men of sound judgement will plainly see , that it is not the spirit of God , that hath inspired you , but the spirit of blindnesse and ignorance that hath missed you . I woulde here conclude this Chapter , but that you confesse the sin against the holy Ghost shal never be forgiven in this world nor in the world to come ; which is the truth grounded upon the words of Christ Matth. 12. 32. and therefore by your own confession , such as commit thissi nne , shall never be redeemed out of hell . CHAP. 10. In this Chapter you endeavour to prove , that man shall not be destroyed , but onely the sin that is in man . Your words are [ Therefore man shall not be destroyed , but the work of the Devil in him . ] Your first argument to prove this is : because God made man , therefore man shall not be destroyed : and you may as well say , Because God made all sensitive and vegetable creatures , ( as Beasts and Plants ) therefore they shall not be destroyed . Are not the Creatures made subject to vanity by reason of the sin of man ? if they be , much more shall man that made them subject , be subject himself . What do you think of the old world , were not they created by God ? yet you know they were destroyed . You will say this was but a temporal destruction : it is to be hoped , that when the waters rose upon the earth many repented , and so , though their bodies perished , yet their souls were saved ; but yet the most part perished both temporally and eternally , as Peter testifies 1 Pet. 3. 19. Your 2. Argument is [ Christ came into the World to save Man , the work of God , but all mankinde is the work of God , therefore Mankind who is the image of God shall not be destroyed ] is not here a goodly conclusion , that hath more in it then the premises ? to answer it ; though man that is renewed & restored to the image of God shall not be destroyed ; yet man that is not restored to the image of God shall be destroyed , though he be his Creature ; for without holiness no man shall see God . Depart from me , I know you not , ye workers of iniquity . Thirdly , your third argument is [ Christ came into the World to destroy the works of the Divel , therefore man shall not be destroyed ] how doth this follow ? Your argument ought to be thus framed . Christ came to destroy the works of the Divel in men ; therefore those men , in whom the works of the Divel are destroyed , shall not be destroyed , but there are some that have not the works of the Divel destroyed in them , Jo. 8. 44. therefore they shall be destroyed . Your fourth argument is [ if man must die for his own sins , and go to Hell with them , in vain then did Christ die for mans sins ] pray , where lies the fault , in Christ , or in the man , that will not applie Christs death unto his soul for his Salvation ? Rom. 9. 30 , 31 , 32. 1 Cor. 1. 18. A Physitian composeth a medicine which is able to cure his patient , and to save him fromdeath ; but the patient will not apply it for his remedie , according to that in Jer. 51. 9. Balm was provided for her , but she would not be cured ; and likewise , the Pharisees rejected the Counsel of God against their own Salvation . Luke 7. 30. Christ would have gathered Jerusalems Children together , as a Hen doth gather her Brood under her wings , and they would not . Luke 13. 34. Something is here spoken of that place of Scripture , 1 Iohn 3. 8. He that commits sin is of the Divel , &c. that is , he that commits sin as the Divel doth ; or as did the Pharisees , John 8. 44. ye are of your father the Divel , and the lusts of your father ye will do : he was a murderer from the beginning , and abode not in the truth , because there is no truth in him ▪ but to infer from this Text , that he which commits sin , although of infirmitie , ( as Paul did , Rom. 7. 14 , 15 , 16. ) is a most impudent perverting of Scripture . Do not the best of Gods children sin ? In many things we sin all , saith the Apostle James . If there be any that saith he hath no sin , he makes God a lyer , and his word is not in him , 1 Iohn 1. 10. Peter confesseth as much of himself , when he saith , Depart from me , for I am a sinful man . Luke 5. 8. But you urge Christ came to destroy the works of the Divel , 't is true ; but not in your sense , but in the sense , which the Scriptures do allow , that is , Christ came to destroy the works of the Divel , which he did by his death , and Resurrection . He did not only justifie us , Rom. 6. 22. but also sanctifie us , Rom. 6. 3 , 4 , 5 , 6. &c. Christ loved his Church , and gave himself for it , that he might sanctifie and cleanse it , &c. Ephe. 5. 25 , 26. yet so long as she is in this world the Jebusite will dwell in her coast , with whom she must have a continual conflict , which made Paul himself to say , I am carnal , sold under sin , Rom. 7. 14. carnal , but not totally , as the unregenerate are , but partly carnal , and partly spiritual : the flesh lusting against the spirit , and the spirit against the flesh ; and therefore he cries out , O wretch that I am , who shall deliver me from this body of sin : mark what he saith , me , and therefore he speaks in the Person of a Regenerate man . And this may serve to satisfie Captain Smiths question , whether Paul spake in the person of a Regenerate , or unregenerate man , in that he saith , who shall deliver me . You say in the conclusion of the tenth Chapter [ it is manifest that all men were , and are , the people of God , though untill this work of Regeneration is wrought in them , they do not appear to be of God , but of the Divel . ] To the first part of this assertion , I shall only oppose that of Rom. 9. 6 , 7 , 8. for they are not all Israel , which are of Israel : neither because they are the seed of Abraham , are they all children : but in Isaac shall thy seed be called , that is , they which are the children of the flesh , these are not the children of God , &c. To the latter part , wherein you do most falsely affirm , that all shall be regenerated , I shall only ask when Cain , Judas , or Julian were regenerated , or when those that are in prison , 1 Pet. 3. 19 , 20. which contemned the preaching of Noah , were regenerated ? I did think to end , concerning this Chapter ; but that looking back to the middle of this Chapter , I finde such a kinde of judgement that was never heard of before . You say [ I do not denie the comming of Christ to render vengeance to whom it belongs , for vengeance is mine , faith the Lord , and I will repay ; therefore some hath it now , and he is come , and doth come , and will come to take vengeance on all that know him not ( and is of the Divel ) in me , you , and every man else . ] By which if you mean the conversion of a sinner , as it seems you do , by your instance of the example of St. Paul , Acts 9. that cannot be rightly called a judgement , but is indeed a great mercy that the Lord should convert such a sinner that was going to Antioch to persecute the church . If you mean the judgement of an evil conscience , which accuses men for sin , I do confess it is a very great judgement , a very Hell upon earth ; and though it be begun here in this life , it doth not follow , that it shall not continue hereafter ; for our Saviour tells us , Their Worm dieth not , and the fire is not quenched , Mark 9. 46. which shall be fulfilled after the great and general day of judgment , then they shall be cast into He●l fire . If you mean a temporal judgement , such as was inflicted on Egypt , Sodome , or on the old world , it makes not for you , but against you , for from those judgements St. Peter proves the great and general day of judgement , as you may read , 2 Pet. 2. Verse 4 , 5 , 6 , 7 , 8. But pray , what shall we make of this expression ( and is of the Divel ) if we leave out the Parenthesis , that Paragraph is abominable non-sense , if it be taken in , we must desire your own exposition ; for we can expound it no otherwise , then literally as it lies , that the Divel is in you , and hath set you to work , as all that read your Book may safely judge . CHAP. XI . in this Chapter you maintain that [ all both Jews , and Gentiles shall be saved ] Contrary to the very words of Christ , Luke 13. 23 , 24. Then said one unto him , Lord , are there few that shall be saved ? and he said unto them , strive to enter in at the strait Gate ; for many , I say unto you , will seek to enter in , and shall not be able , &c. to the 31. Verse : wide is the Gate , and broad is the way that leadeth to destruction , and many there be that go in thereat : and strait is the Gate , and narrow is the way which leadeth unto life , and few there be that finde it . Mat. 7. 13 , 14. The number of fools is infinite , but those that are truly wise are but a few , a little flock , Luke 12. 32. Christendome is the least part of the World , and those that truly profess Christ are the least part of Christendome , and of those many are called , few chosen . You may remember , you are told in Scripture of the seed of the Serpent , and the seed of the Woman , and of the continual enmitie between them ; from whence proceeds that war , that is between the Dragon , and his Angels ; and Michael and his Angels Rev. 12. 7. but for this you have invented a weak , and contemptible shift ; saying , or at least insinuating that [ by the seed of the Serpent is meant sin . ] When it is as apparent as the sight at Noon-day , that by the seed of the Serpent is meant Satan , and the wicked : for in what sense the seed of the Woman is understood , in the same sence is understood the seed of the Serpent ; but the seed of the Woman is understood literally , first and principally , for Christ the head of the Church , and then for all that are his * members , and therefore the seed of the Serpent is understood literally . First , for the * Dragon , and also for his Angels , and Instruments as Persecutors , Hereticks , and all profane and ungodly persons , that live in sin without Repentance , who are therefore called the seed of the Divel , Iohn 8. 44. You are of your father the Divel , and the works of your father you will do . Further to confirm this your errour , ( as you would have your followers believe ) you alledge several places of Scripture to prove that the benefit of Christs death belongs to all , ( as in your former Chapter ) the places are Rom. 11 : 32. 1 Tim. 2. 4. Io. 3. 17. But all this as I said before is under a condition of faith , that men do believe , and applie it unto themselves by the hand of a true , and a lively faith ; to this purpose is that of Rom. 1. 16. Gal. 3. 22. Iohn 3. 16. Acts 10. 43 : ( and surely there is a generalitie of them , that believe as there is of the whole world ) and if they believe not , they have not the benefit of Christs death . He that believeth not shall be damned , Mark 16. 16. and Iohn 3. 16. as those that were stung with the brazen Serpent , and afterwards looked upon it , were healed , so those that looked not upon it died of their wounds . Among those places of Scripture , which you name to prove this errour , you alledge Rom. 8. 33. but the words are falsified , and the sense perverted by you . You write the words thus . [ And it is God that justifies sinners ] the words are . Who shall lay any thing to the charge of Gods elect , it is God that justifies . Here you leave out Gods elect , whom the words only concern , and put in sinners , a word that is not in the place : and whereas the Apostle speaks of Gods elect , you extend it to sinners , to all , and so pervert the meaning of the spirit of God . By what hath been already said , it appeareth plainly , that all shall not be saved ; but from generals , we will come to particulars , and first , not all the Jews , neither shall all the Gentiles . Not all the Jews . Though the number of Israel be as the sand of the Sea , yet a Remnant shall be saved , Rom. 9. 27. which words are taken out of Isa. 10. 20 , 21. they were spoken of the destruction of Israel by Senacherib , when Ierusalem only escaped of all the land : or else of the destruction of the people by Nebuchadnezzar , when most of the people were destroyed , and a remnant carried away Captive into Assyria : which is prophetically spoken of the time of grace , wherein most of the Jews perished through incredulitie , and hardness of heart . The consideration whereof caused the Apostle to wish he were cut off from Christ , for the Salvation of so great a number that perished , Rom. 9. 3. And as there shall not be a universal salvation of the Jews , so also not of the Gentiles , for there is a fulness of the Gentiles , as well as a fulness of the Jews ; but Plenitudo haec non ad numerum cunctorum pertinet , sed ad numerum a Deo praefinitum , Haymo . Which is plainly shewed in Rev. 7. 4. where it is said , that of the Tribes were sealed 144. thousand , not that there were no more , or fewer ; but he sets down a definite number for an indefinite , 144 thousand , as a great number , but what are these compared to all the rest in Moses time : there were 600. thousand fighting men ; and in the dayes of David 15. hundred thousand and more , it is therefore apparent , that but a remnant , Rom. 9. 27. Though the children of Israel be as the sand of the Sea , a Remnant shall be saved . Secondly , a fulness of the Gentiles there is also . After that I beheld , and loe a great number of all nations , kindred , and people , &c. Rev. 7. 9. he doth not say there , that all nations , and kindred , and people were sealed ; but , a great multitude of them : which multitude compared to them that are left , is but as an handful to an harvest , and as the gleaning of the Grapes , when the Vintage is ended , as our Saviour himself testifies , Mat. 7. 14 , 15. if a Prince should press throughout his Dominions three , or four out of every parish , and then draw them together , they would be a great army , or multitude ; but then compare them to those which are left , and they will be but a few , which should warn us to take heed to our selves : the fewer there shall be saved , the more careful should we be to make our calling and election sure , by well-doing and walking in the wayes of Gods Commandements : and also to be thankful to God that hath called us , and left others , as we see many thousands , that have not the means of Salvation , both in the east and west Indies : and to express our thankfulness by our fruitfulness , left God remove away his Candlestick . You alledge divers places of Scripture to no purpose , ( unlesse to deceive the ignorant , who are commonly taken with it , though the places quoted are meerly contradictory to the matter in hand ) as Rom. 11. 16. For we do not deny , but that the generality of the Jews , that remain at the latter end of the World shall be called and converted , Christ himself hath taught it . But what is this for the salvation of those many thousands that have died long before from the time of Christ in their infidelity and hardnesse of heart , contemning the Gospel , and blaspheming his name , doth not the Apostle tell us plainly they shall be cut off ? and what becomes of branches cut off ? are they not cast into the fire . Iohn 15. 6. If a man abide not in me , he is cast forth as a Branch , and is withered , and men gather them , and cast them into the fire , and they are burned . Now I desire to know , how these shall be converted , who it is , that shall preach to them , or whether the damned are capable of true Repentance . Likewise you quote Psa. 2. 8. Ask of me , and I shall give thee the Heathen for thine inheritance , and the uttermost parts of the earth for thy possession What doth this make for redemption out of hell ? God doth not say not say that he shall give him the Devils , and the damned for his inheritance , and the uttermost parts of Hell for his possession . You undertake to commend your Doctrine by the efficacy and fruits of it ; but first prove the truth of it , and we will consider the fruits of it : till that be proved , I hope no man will be so weak as to approve of it ; but I doubt not , that what hath here been said will save the labour , and shew , it is apparently false . But to give the more seeming Lustre and credit to it , you tax us for preaching wrath , Hell and damnation to prove souls that are weak in the faith . Which is not the first lie that-such black-mouth'd Locusts have cast upon our labours . We speak in the spirit of meeknesse , to binde up the broken-hearted , and poure into their aking wounds the balm of Gilead : for the spirit of mourning , the blood of Christ to comfort-their hearts , and to heal their wounds ; but we preach wrath , Hell , and damnation ( not to the weak in faith ) but against obstinate sinners , dissembling Hypocrites , and apostatised Hereticks : and for this we have both example and precept from our Saviour himself Mat. 10. 12 , 13 , 14 , 15. Verily I say unto you , it shall be more easie for Sodom and Gomorah in the day of judgement then for that City Mark 16. 16. He that beleeveth and is Baptized shall be saved ; but he that beleeveth not shall be damned . Now also what he commands , that he himself practises . Wo unto thee Chorazin , wo unto thee Bethsaida , &c. Matth. 11. 21. Wo unto the world , because of offences Mat. 18. 7. How many woes hath he denounced against the scribes and Pharisees , Mat. 23. 13 , 14 , 15 , 16 , 23 , 25 , 27 , 29. We must not sow pillows under mens elbowes that they may sleep at ease in sin ; if we do , we shall answer for it Eze. 13. 10 , 20. We have good Counsel in Jude v. 22 , 23. And of some have compassion making a difference : and others save with fear , pulling them out of the fire , To some then , a Minister must be a Barnabas , a son of consolation , to divulge Gods mercies , as to the broken hearted , Acts. 4. 36. To others a Boanerges , the son of thunder to denounce Gods judgements , as to obstinate sinners . Mark 3. 17. You say [ that no man can be assured of his own salvation , except he see the same Salvation in the same Saviour for all men , as well as for himself . ] And again , that this Doctrine [ remains damnable to all that beleeve it not ] May we not say then that St. Paul was in a very sad condition if this were true : for he undoubtedly beleeved it not , who taught the quite contrary Rom. 2. 6 , 7. Rom. 9. 11 , 12 , 18. 2 Thes. 1. 6 , 7 , 8 , 9. Yet was he assured of his own salvation , as appears out of Rom. 8. 38. and so may any man else , that hath the testimony of Gods spirit , though he never heard of your Doctrine . CHAP. XII . In this Chapter you oppose Christs coming to Iudgement in that sense in which it is set down in the Creed , confirmed by the Scripture , and received by all the Christian Churches in the World ; and this under the colour of a spiritual judgement which God inflicts upon unbeleevers , and obstinate sinners in this life : as though , because there were an inward judgement , therefore there should not be an outward , a secret judgement , therefore not an open . Doth not Saint Paul teach the contrary Rom. 2. 5. Thou after thy hardnesse and impenitent heart , treasurest up unto thy self wrath against the day of wrath and Revelation of the righteous judgement of God &c. Again , because wicked men have here inward darknesse , therefore you conclude they shall not be cast into outward darknesse . Christ himself teacheth otherwise Math. 8. 12. The children of the kingdom shall be cast into outward darknesse , there shall be weeping and Gnashing of teeth . and so likewise in Mat. 22. 23. and 25 , 30 , or if by judgement you mean regeneration , as it seems you do , that is not a judgement but a great mercy , that God should take men out of the power of darknesse , and translate them into the kingdome of his dear Son . And this judgement ( as you call it ) is not general but an especial grace belonging unto the Church of Christ , as appears Ephe. 1 3 , 4 Cap. 2. 1 , 2 , 3 , 4. Cap. 5. 25 , 26. 1 Pet. 2. 9 , 10. Col. 1. 12 , 13. yea , from this we may take a medium to prove the general day of judgement , because the tares must be separated from the wheat , the sheep from the goats , which man cannot do , who knows not the heart , but God that searcheth the heart , and trieth the reines , and he shall do it openly at the general day of Judgement ; as our Saviour , Math. 25. 31 , 32 , 34 &c. but because you denie this article of our faith , I shall confirm it out of the Scriptures ; and first I shall begin with Enoch , cited by Iude Verses 14 , 15. Whole Sermons of our Saviour , Mat. 24. 31. to the end of that Chapter , and Mat. 25. Acts 17. 31. 1 Thes. 4. 16. Heb. 9. 27. Rev. 1. 7. Rev. 20. 11 , 12 , 13 , 14 , 15. with many more , which I shall desire the unsatisfied Reader , ( if any such there can be ) to read them in the Bible , and save the labour of Repetition : and in the reading them , he shall not only finde the truth and ground of this general judgement , but the very circumstances of as it . 1. The Person that shall judge , Iesus Christ . 2. The time , the latter end of the world . 3. The place , the clouds . 4. The manner of his comming to judgement , with majestie and great glory , and all his holy Angels . 5. The persons that shall be judged , the quick and the dead . 6. The judges action , He shall separate . 7. His sentence , Come ye blessed , go ye cursed . 8. The execution , These shall go into everlasting life , those into everlasting torment . And now , what can be more evident ; so that you your self , that have wickedly contradicted it , cannot but confess it , unless you are given up to believe your own delusions , and on the contrary to denie a truth , as apparent , as the light of the Sun at Noon-day , in the Scriptures , and that without any figure . You object Heb. 9. 27. it is appointed for all men once to die , but after this the judgement , and say [ this death is a dying into sin and trespasses . ] First for the place of Scripture : what can be more plain and forcible against you . It is decreed ; where ? Gen. 2. 17. In the day that thou eatest thereof , thou shalt surely die , and so it was ; for , from that time , he and all his posteritie were subject unto death , and as death is decreed , so is also judgement : God hath appointed a time , in which he will judge the world , Acts 17. 31. and this is not before death , as you would have it , but after death . The words are , after death comes the judgement ; but you say this is meant of a spiritual death , a silly shift ; did God appoint that any man should die the death of sin ? no , he appointed him to die a death for sin , and transgressions . Secondly , its manifest , the Apostle spake here of a corporal death , he answers an objection : to wit , if Christ be the Messias ; how comes it to pass that he died ? His answer is , it was appointed for all men to die , and therefore for him : now I hope you will not be so graceless , as to say , that Christ ever died the death of sin ; and therefore it must be understood a death of the body , which he voluntarily suffered , that he might destroy him that had power of death , which was the Divel . Heb. 2. 14. Your second objection is taken out of Iohn 5. 22. The father judgeth no man , but hath committed all judgement to the Son . That is , the father judgeth the world in and by the Son : and he doth it not with partialitie , as do corrupt judges , but with righteous judgement ; for we are sure that the judgement of God is according to truth , Rom. 2. 2. and verse the sixth , who will render to every man according to his deeds , to them who by patient continuance in well-doing seek for glory , ( &c. ) Eternal life ; but to them that are contentious , and do not obey the truth , indignation and wrath , &c. and when ? at the day of the Revelation of the righteous judgement of God . Third objection , 1 Pet. 4. 17. For the time is come , that judgement shall begin at the house of God : to whom I answer , if it shall begin with us , what shall become of those that abide not in the Gospel . The same Apostle doth resolve it , 2 Pet. 2. 9. The Lord knoweth how to deliver the righteous out of temptations , and to reserve the unjust unto the day of judgement to be punished . Fourth objection out of Mal. 3. 3. He shall sit as a Refi●er and Purifier of silver : and he shall purifie the Sons of Levi , &c. which words are spoken of Christs first comming in the flesh , as appears by that spoken before in the first Verse , behold I will send my messenger before : which is applied unto Iohn the Baptist , Mat. 11. 10. Behold I send my messenger before thy face , which shall prepa●e thy way before thee . But what shall become of those that will not be purified , that will not abide the day of his comming : surely you shall finde another day for them in Mal. 4. 1. Behold the day commeth that shall burn , as an Oven , and all the proud , yea , and all that do wickedly shall be stubble , &c. Fifth objection out of 2 Pet. 3. 8. one day is with the Lord , as a thousand years , and a thousand years , as one day , for answer to which , ( that I may conclude , ) I will only adde the foregoing words of Peter , on which these have dependence ; and in which the objector is concerned . Knowing this ( saith the Apostle Verse the third ) there shall come in the last dayes Scoffers , walking after their own lusts , and saying , where is the promise of his comming ? For since the fathers fell asleep , all things continue as they were from the creation : for this they are willingly ignorant of , &c. Verse 9. but the Lord is not slack . I need not adde more to prove the veritie of the general judgement at the last day , which is written with a beam of the Sun , and with the very finger of God : if you be not past all shame , be ashamed of your damnable doctrine whereby you endeavour to overthrow ( as you are truly told by Mr. Head ) the very fundamentals of Christian Religion . CHAP. XIII . The practise of Magistrates and Ministers , discovered how they one uphold another , to serve not the Lord , but themselves . ] The Magistrates and Ministers do not denie , that they defend one the other , and in so doing , they fulfil their dutie , serve the Lord , and discharge a good conscience . For they are the two hands , by which the Lord doth govern his people : and as one hand ought to help , and assist the other , so ought the Magistrate and Minister to strengthen and defend one another . Thou leadest thy people like Sheep by the hands of Moses and Aaron , Psal. 77. 20. who was it that led his people ? God ; wherewith ? By the hands ; of whom ? Of Moses and Aaron : what were they ? The Prince and the Priest , the Magistrate and the Minister . That these were ordained by God to assist each other , you may read , Exod. 4. 14 , 15 , 16. and how they did assist each other , you may finde in Exod. 7. and Numb. 16. when Jannes and Iambres withstood Moses , Aaron lends him his Rod ; and when Corah , Dathan , and Abiram , that cursed crue , rose against Aaron , crying out ( as such as you do by us ) ye take too much upon you , ye sons of Levi , all the Lords people are holy ; Moses lends him his hand , as you may read in Numb. 16. Both Magistrates and Ministers are the Lords Shepherds , under Christ the great Shepherd of our souls : and both must joyn together in defending the flock from the teeth of the Wolf , and from the Claws of other ravenous beasts , that seek to devour them , the Ministers with the sword of the spirit , and the Magistrate with the sword of Justice : for the first , read Tit. 3. 10. Ephe. 4. 11. 1 Cor. 12. 28 , 29. for the second read Rom. 13. 1 , 2 , 3 , 4 , 5 , 6. 1 Pet. 2. 13 , 14. and Deut. 13. It is a great curse to have evil Magistrates or evil Ministers , and yet it is a far greater to have none at all ; for then every man teacheth what he will 2 Chron. 15. 3 , 4 , 5. every man doth what he will , Micah sets up Idolatry , and consecrates a Priest , Iudges 17. the poor Levite hath his Concubin ravished , and Dan goes a robbing , Iudg. 18. Those , that under colour of Christian libertie , go about to take away Ecclesiastical and Civil Government , abuse the Scriptures , and as much as in them lies , endeavour to destroy both Church and state ; for the libertie which the Scripture speaks of ( in Gal. 5. 1. ) is a liberty from the Ceremonial Law , from the power and dominion of sin , from the rigor and curse of the Law , and a liberty in good things , not an Exemption from Ecclesiastical and civil Government , as is apparent in Rom. 13. 1 Pet. 2. Heb. 13. 17. Those therefore that resist the powers , resist the ordinance of God , and shall receive to themselves Damnation . Also they endeavour to overthrow the Christian State , ubi nullus Gubernator corruit Populus . Prov. 11. 14. as a ship without a Pilot ; so a people without a Governour , and Counsel , must and will fall : and excellent is that prayer of Moses , Num. 27. 16 Let the Lord the God of the spirits of all flesh set a man over the congregation which may go out and in before them ▪ that the Congregation of the Lord be not as sheep which have no shepherd . You say [ let the people judge who thy are that cause divisions ] we also say the like , and that the Apostle in that place of Rom. 16. 17 , 18. tells them who they are . They that teach Doctrine contrary to that which they had been taught . Now I pray , who do so ? you that overthrow the Articles of our faith , in that sense they are delivered , received , and beleeved by all the Christian Churches in the World ; or we that defend them : you that by good words and fair speeches deceive the hearts of the simple Rom. 16. 18. or we who tell them the truth ; that if they live and die in their sins , in following after unrighteousnesse and disobeying the truth . The Lord in flaming fire shall take vengeance on them , for they shall be punished with everlasting destruction from the presence of the Lord , &c. read 2 Thes. 1. 8 , 9. Rom. 2. 9 , 10. You that speak evill of Dignities , and despise Dominions . Iud. 8. or we that defend them ? T is you build up Babel with blood , and raise the foundation of Sion , you cannot be said to build up Sion , in that you cause the people to err by crying peace when there is no peace , that all mankinde Iew and Gentile shall be saved , contrary to the very words of Christ , Matth. 25. 46. 2. That a Regenerate man cannot sin , contrary to St. Paul Rom. 7. 23 , 24 , 25. Who shall deliver me from this body of death ; Me , he speaks of himself . 3. That there is redemption out of hell , and that hell paines shall have an end , contrary to the words of Christ Mark . 9. 44. Their worm dieth not , and the fire is not quenched . 4. That good works are not needfull to salvation . When the Scripture saith without holinesse no man shall see God Heb. Heb. 12. 14. You charge us with preaching for hire , saying [ You the Priests divine for mony &c. ] which page is full of such reproaches and slanders . For we preach to convert souls to God , to build up the Church of Christ : and as for our Tithes ( which you call uor hire ) we take them as our inheritance setled upon us by the Laws of God , and the Laws of the land . Who have thought fit that he that serves at the altar should live by the altar , according to that 1 Cor. 9. from the first to the 15. verse . It is your self , and such as you are , that preach for Reward , that live by gifts and bribes ; wherfore you devise false Doctrines , such as will please foolish , corrupt Mens fancies , that put hony in the Sacrifice instead of salt , and sow Pillows under mens Elbows that they may sleep at ease in sin : that tell the wicked they shall live , though God hath said they shall surely die except they repent : that strengthen the hands of evil doers , that they should not return . You , I say , run without sending . Ier. 23. 21. I have not sent these Prophets , yet they ran : that bring in damnable Heresies , and preach aliud Evangelium another Gospel Gal. 1. 6 , 7. not that there was another Gospel , then that which Paul taught ; but because there was , like yours , an invention of their own braines . Good reason therefore have the ministers to warn the peopel to beware of you ; and the Magistrates to shut you up , that you sow not your damnable doctrines among the people ; that they follow not your pernicious wayes , by reason of which the word of truth might be evil spoken of ; but that they may be mindeful of that excellent admonition of the Apostle , 2 Ioh. 7. 8 , 9 , 10 , 11. For many deceivers are entred into the world , who confess not that Iesus is come in the flesh . This is a deceiver & an Anti-Christ . Look to your selves , that we loose not those things which we have wrought , but that we receive a full reward . Whosoever transgresseth , and abideth not in the Doctrine of Christ , hath not God : He that abideth in the Doctrine of Christ , hath both the father and the Son . If there come any unto you , and bring not this Doctrine , receive him not into your house , neither bid him God-speed ; for he that biddeth him God-speed , is partaker of his evil deeds . CHAP. 14. You argue , [ those that do preach the Doctrine of Damnation , telling the people that they are eternally damned are no Gos●el-Ministers , & do preach from an evil spirit ; but Christ did not preach this Doctrine of eternal damnation to any , for he did preach salvation to all men , and the acceptable year of the Lord ] and to prove this you quote . Luk. 4. 18. Iohn 3. 17. To tell you , your Major or Minor is false , or to treat you after the manner of Disputants , is a thing passeth your understanding , therefore I shall answere you thus . Those that preach according to the Commission , Christ gave unto his Disciples to preach at his departure , are Gospel preachers ; but those that preach damnation to the impenitent and unbelievers , as well as Salvation to the penitent and believers , preach according to that Commission , therefore they are Gospel preachers , Mark 16. Go into all the World and preach the Gospel , that is , he that believes and is baptized shall be saved , and he that believeth not shall be damned : is not here damnation to the unbelievers , as there is Salvation for believers ? Are they not commissionated to preach this throughout the World , and did they not faithfully perform it ? Read Rom. 2. 4 , 5 , 6 , 7 , 8 , 9 , 10. where the Apostle pronounceth Glory , Honour , Immortalitie , and Eternal life to every man that worketh good ; but denounceth tribulation and anguish , wrath and judgement , at the day of wrath and revelation of the just judgement of God to the impenitent , that obey not the truth , but obey unrighteousness . Likewise in the 2. Thes. 1. 6 , 7 , 8 , 9. Seeing it is a righteous thing with God to recompence Tribulation to them that trouble you : and to you who are troubled rest with us , when the Lord Jesus shall be revealed from Heaven with his mightie Angels in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Iesus Christ : who shall be punished with everlasting destruction from the presence of the Lord , &c. read also 2 Pet. 2. 2 , 3 , 4 , 5. and the whole Epistle of Iude. I hope you will not say now these men were not Gospel-preachers , or that they had not the spirit of God ; for it was after the day of Pentecost , when the cloven tongues descended and sat upon them , Acts 2. 1 , 2 , 3. But let me ask you one question , when Christ gave unto his Disciples the keys of the kingdome of Heaven , wherein did the power of the keys consist ? Was it not in binding as well as in loosing ? You will finde it was , in Iohn 20. 23. You falsely , and impudently say , that [ Christ never preached damnation to any , but Salvation to all . ] Certainly you have read Christs Sermon upon the Mount , and it is most certain you understand it not ; for it is plain , Mat. 5. 21 22 , 23 , 24. and in the 29. It is better that one of thy members perish then that thy whole body should be cast into Hell . Mark 6. 11. It shall be more tolerable for Sodom and Gomorrah in that day of judgement , then for that Citie . Likewise read Mat. 23 from the 13. verse to the end of the Chapter , and you shall finde how many woes are pronounced by Christ there , and the greater damnation to Hypocrites , for their holy pretences , verse 14. and the 30. It seems plainly you know not what you say , and care not what you affirm : that you are led by the spirit of falshood and errour , and not by the spirit of truth , who dare thus boldly contradict the truth . But that text of Mat. 23. 14 and 33. quoted by Mr. Sanbroke , I perceive , confounded you , that you know not what to say , or at least said you knew not what , something , nothing to the purpose , which was That Christ was then a fulfilling the Law ] which you your self overthrow at the latter end of this disputation , ( Page 64. ) out of Heb. 13. 8. Iesus Christ , the same yesterday , to day , and for ever . Now if he were the same yesterday , ( as certainly he was ; for he was the lamb slain in Gods decree ) ab origine Mundi ; therefore he had fulfilled yesterday Gods account ; but if it were so , yet it doth not lessen your fault , who have falsely affirmed that Christ preached not damnation to any ; but salvation to all . Not to pass over your playing Legerdemain with the Scriptures , your saying that [ Christ told the Pharisees , that the kingdome of God was to be revealed in them , and which should suddenly come unto them , and that they hearing this , demanded of Christ when the kingdome of Heaven should come , also that Christ answered them , The kingdome of Heaven comes not with observation . ] Now let any one read that Chapter of Woe and damnation to the Pharisees , Mat. 23. and he shall finde there is no such question or answer in that Chapter , nor in that Evangelist , neither is there any thing like it : and therefore you falsifie the Scriptures to make a colourable answer to that which is unanswerable , and what you quote out of the 17. of Luke 20. 21. is spoken upon another occasion , and the answer concerned not the Pharisees , but was directed to the Disciples , verse 22. and he said unto his Disciples , &c. I think there is no man so deluded , except your self , as to think that Christ should tell the Pharisees that the kingdome of Heaven was within them , of whom he had given this Testimony in the words before , that their inside was full of extortion and excess : that they were like unto painted Sepulchers , full of dead mens bones , and of all uncleanness . But you say [ the Kingdome of Heaven was within the Scribes and Pharisees , though yet they knew it not . ] But Christ that knew all things knew them intus & in cute , he knew their conditions , and concluded they were a generation of Vipers , and should not escape the damnation of Hell . You tell us [ our Schools will never teach us this lesson of knowing Christ within us . ] First , you are ignorant what Doctrine the Schools teach , and I therefore can give no account of it , a fools bolt is soon shot ; praised be God , our Schools teach no such doctrine , as you teach , nor any of the Schools of the Prophets ; but the School of Antichrist , where Cerinthus , Marcion , Montanus and Muncer had their learning , and whereof you are a professour . You speak something of another Book of yours , called Truths Testimony . It seems all your Books are like the Egyptian temples , they have a fair and beautiful outside , a splendid Title , but nothing else then rotten within . Mr. Sanbrook tells you he burnt it : and well did he doubtless in so doing : if I should do the like too by this I am treating of : I should do you no wrong : I have not met with a worse printed and published . You question our calling , saying [ I question whether some of you have received this Gospel-commission from Christ yet or no . ] Which calling of ours hath been sufficiently vindicated by many learned and godly Ministers of the Church of England , both against our adversaries the Papists abroad , and also our malicious enemies the sectaries at home : and will be again when any worthy of an answer shall go about to question it . But , because I have undertaken to answer your follies , I will adde something more , in answer to your objections against the Ministers way of preaching the Gospel , though I have done it sufficiently already . You say that [ we have no commission from Christ , because we preach damnation , which is no Gospel-message . ] This , or to this effect is that you have said at the beginning of this Chapter , ( Page 61. ) already answered , but something more may be said concerning two places of Scripture quoted there in the Margent , which you make the ground of your objections . The first is Luke 4. 18. which the Evangelist takes out of Isa. 61. 1. but a place that makes not for you , but is full against you ; for it is not general , but to the poor , to them that are throughly touched with the feeling of their sin , and have their hearts broken with sorrow for their transgressions : to set at libertie them that acknowledge themselves to be in bondage , sold under sin against their wills , as St. Paul did , Rom. 7. 14. and are ready to cry out with him , who shall deliver me from the body of this death . To those that do not acknowledge their condition , and the need they have of a deliverer , Christ came not to send peace , but a sword , Mat. 10. 34. They are in effect the words of Isaiah , to preach the acceptable year of the Lord , and the day of vengeance of our God , &c. he alludes to the deliverance of Israel out of the captivitie of Babylon by Cyrus : for as that was a year of Iubile to the Jews , so it was a year of vengeance to the Caldeans , that held them in Captivitie . The second place Iohn 3. 17. which is fully expounded and answered by our Saviour himself v. 18. 19 He that beleeveth on him is not condemned ; but he that beleeveth not is condemned already because he hath not beleeved on the name of the only , begotten Son of God ; and this is the condemnation , that light is come into the world , and men loved darknesse rather then light , because their deeds were evil . Is not here condemnation preached to unbeleevers , as well as salvation to beleevers , is it not as clear as the light at Noon-day ? [ You quote Col. 1. 6. ] The Gospel which is come unto you , as it is in all the world &c. If we should grant it hath been preached &c. yet it makes nothing for your purpose ; for though it be the power of God unto salvation to all that beleeve , Rom. 1. 16. yet is it not so to the impenitent and unbeleevers ; for unto them it is the power of God to destruction . 2 Cor. 10. 6. CHAP. XV . In this Chapter you talk much of the whore of Babylon her rage , her names of Blasphemy against the truth , her seat , &c. Wherein you set forth your ignorance and manifest your malice , in that you apply that to another which is proper to your self . The whore of Babylon is the Malignant Church , the Corps of the reprobate : the head of which is Satan , and Anti-Christ is his Vice-gerent , she is compared to a Whore in opposition to the Spouse of Christ , who is compared to the Woman Revel 12. The Whore of Babylon is adorned with worldly Ornaments , as Gold , Silver , and Pearl , to difference her from the Church of Christ who is clothed with heavenly : the Sun and the Moon are under her feet , and a Crown of Stars upon her head . The Beast which the Whore rides on is the Roman Empire Dan. 7. 2 - 3. Her seat Babylon , 1 Pet. 5. 13. ( which the Romists themselves will needs have to be Rome , and which is very probable ) as appears in Revel. 17. 18. onely we must remember , that though St. Peter spake then of the time present , the spirit of God intends there , to foretell the condition of that Church to come . She hath in her fore-head the name of Mystery : in her hand is a Golden cup , full of abominations , by the Golden cup is understood the Scriptures , which she turns to abominations by wresting them to her own wicked purposes as you have done , she rages against the truth , and those that maintain it , and shews the effect of her rage by making her self drunk with their blood . Now what is all this to your Opponents , how can you apply any of these things to any particular action of theirs truly ? falsly , I find you do . Their zeale for Gods Glory and for the Love of the truth ( never more abused by any Heretick then your self ) you call rage , their telling you and others the truth , in saying you are a Blasphemer and a Perverter of Scripture , you call railing or reviling : when you may as well say that he is a Railer , that calles a thief , a thief and a murderer by the Name of Murder . Or with what face can you rank your self with the Saints , the Martyrs of Iesus , the Apostles , with Christ himself , when you are ( not wrongfully called , but ) proved a Blasphemer and a seducer ; when you are strongly suspected for inc●ntinency , for you were indicted at Maidstone this Summer Assises for attempting the Chastity of two of your Proselytes with base actions and filthy speeches , the Bills were found , and judgement passed upon them , by the whole Bench , and you were fined accordingly . I should now wonder at your impudence , but that Saint Paul sayes : the devil , when he means to deceive the world , transforms himself into an Angel of Light , and likewise his Ministers , whose end shall be according to their works 2 Cor. 11. 14. 15. Such Saints as you may fitly be compared to Iezebel who called her self a Prophetesse ( Revel. 2. 20 ) that is such an one as was inspired by the spirit of God , and so made God the Author of her blasphemies and lies , seduced the servants of God , and taught them to commit fornication , and eat things sacrificed to Idols . Wherefore God threatens to punish her and her companions except they repent . God give you an heart to repent , and also your followers , ( for you are observed to have few that have in them any thing of Godlinesse ) but such as follow your example , perswading others , and be perswaded themselves , that heaven shall be the reward of the wicked , though the Scripture saith without holinesse no man shall see the Lord . I say , God give you all grace to repent , that you may escape the Vengeance which without repentance will assuredly fall upon you ; for receiving not the love of the truth , and having pleasure in unrighteousnesse 2 Thes. 2. 10. 11 , 12. CHAP. XVI . In this Chapter three things are most considerable , ( not to trace you in every absurdity ) that you speak of , the 1. is [ Gods equal love to all . The 2. is universal redemption ; 3. That this is onely means to keep men from sin . ] The wise man saith , God is a lover of all his Creatures ; yet doth he love Mankinde more then the rest , and therefore he is not called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not a lover of the Creatures , but a lover of man : now though he love al mankind as appears by his Protecting , and susteining them ; yet it cannot be denied , but he loveth some of mankinde more then the rest , because he hath shewed greater effects of his love to some then he hath to others , in that he hath elected them , effectually called , justified and glorified them ; so that the love he bears to others , whom he hath not elected , called , &c. compared to this may in a manner be called hatred , agreeable to that of Rom. 9. 13 : Jacob have I loved but Esau have I hated . Now insomuch as he choseth some and refuses others , as he did Jacob and not Esau , he calleth some and not others , as he did Abraham and none of his kindred , he bestoweth more benefits upon some then upon others , it is apparent his love is not equal , but that he loves some more then others , and therefore let this provoke us to love God more then others , because he hath done more for us , then for others ; to whom much is given , of him much is required . Concerning universal Redemption . I know there be some places of Scripture that do seemingly make for it . As 2 Cor. 5. 19. God was in Christ reconciling the world unto himself . 1 Tim. 24. Who will have all men to be saved . 1 Iohn 2. 2. He is the propitiation for the sins of the whole world . Now mark the Places that are against universal redemption ; and then I will reconcile them . As Matth. 26. 28. & Mark . 14. 24. This is my blood of the new Testament , which is shed for many . Matth. 20. 28. He gave his life a ransom for many . Heb. 9. 28. Christ was once offered to bear the sinnes of many . John 11. 52. ( there it is said that ) Christ should gather in one the Children of God that were scattered abroad ( which are onely his elect for whom he is said to lay down his life ) Iohn 10. 15. I lay down my life for the Sheep , ( not for the Goats . ) Iohn 17. 9. I pray not for the world , but those that thou hast given me . Is the Scripture therefore centrary to scripture ? or the Word against the Word ? no such matter : one short distinction will reconcile all this : which is this , Christ died for all sufficientèr but not efficientèr . His death was of sufficient value to redeem all the world , yea , and many more worlds , if there had been more , but yet it is not effectual for al● , because all do not make use of it : and the reason is because all have not faith 2 Thessalonians 3. 2. You are declaring ( you say ) the gathering together of all men in Christ , and more to this purpose , for which you alledge , or wrest many places of Scripture quoted in your Margent , which I will answer as so many Objections . Out of Heb. 2. 11. For he that sanctifieth and they who are sanctified are all of one &c. Nihil est Antipho quin male narrando possit depravari ; as we see in Satans allegation Mat. 4. 6. You take that which you think is ( though indeed it is not ) for your purpose , and leave out that which is against you . Read the verse before ; For it became him for whom are all things , and by whom are all things , in bringing many Sons unto glory , to make the Captain of their salvation perfect through sufferings . Then follows , For he that sanctifieth &c. so you see it is , Many sonns , not all , this makes against you . 2. Eph. 1. 10. That he might gather together in one all things in Christ , which are in heaven and which are on earth , even in him . I pray read the verse following , which hath a necessary dependance , the words are these . In whom also we have obtained an inheritance , being predestinated according to the purpose of him , who worketh all things after the counsel of his own will Now , how doth this prove your return of all men ? Doth he not speak of those , that he predestinated to the Adoption of children ? As appears more fully out of the 4. and 5. verses , and who are they ? Those whom he had chosen in Christ before the foundation of the World . The Apostles purpose in all this , is to prove the gathering together the elect , both of the Jews and Gentiles into one body by the preaching of the Gospel , as appears more plainly in Ephe. 2. from the 11. verse unto the end of that Chapter . And also of the uniting of the Church-militant , with the Church-triumphant , under the same head Jesus , Heb. 12. 22 , 23 , 24. Now what doth this make for the proving that Reprobates , Infidels , Impenitent persons : yea , the Divels and the damned shall be brought , home to Christ ? Are they predestinated to be the sons of God ? Were they elected before the foundation of the World ? For shame ( if not for love of your own soul ) rectifie your judgement , if you have not lost your understanding in the thick darkness of errour . Also the same Apostle tells us , Ephes. 4. 18 , 19. of a people that have their understandings darkned , and strangers from the life of God , and in the fifth Chapter verse 5. which I cannot pass over , that no whormonger , nor unclean person , nor covetous man , who is an Idolater , hath any inheritance in the Kingdome of Christ , and of God , except they repent , and we know that there are too many with the deaf Adder stop their ears , and refuse to hear the voice of the charmer , Psal. 58. 4 , 5. Eze. 34. 16. I will seek that which was lost , and bring again that which was driven away , and will bind-up that which was broken , and strengthen that which was sick , &c. Mark I pray ; what is this , to prove [ the gathering together of all men in Christ to be brought home to the father ] for which you quote it ? For observe what follows in the very same Verse ; But I will destroy the fat and the strong , and will feed them with judgement : but as for you O my flock , thus saith the Lord God , behold , I judge between Cattel and Cattel , between the Rams and the he-Goats : which is point-blank against you , unless you could prove the Reprobates to be the Sheep of Christ , which doubtless you are ready enough to hold . Jerem. 33. 6. Behold I will bring it health and cure , and I will cure them , and I will reveal unto them the abundance of peace and truth . To whom is this spoken ? to Babylon of the Caldeans , or to spiritual Babylon , the corps of the Reprobate ? Do not the words following shew that it is spoken to Judah and Jerusalem , the Church of God ? observe the words . I will cause the captivitie of Judah , and of Israel to return , and build them as at the first , &c. I see you are much necessitated ; when you bring those promises , that God makes unto the house of David , Verse 21. to prove the salvation of the reprobate . Rom. 5. 18. Therefore as by the offence of one judgement came upon all men to condemnation : even so by the righteousness of one , the free gift came upon all men unto Justification of life . Read the verse following . For as by one mans disobedience many were made sinners : so by the obedience of one shall many be made righteous ; the purpose of the Apostle is to shew ; that as Adam by his disobedience destroyed all his Posteritie : so Christ by his obedience saved all his seed , that is , all that were the seed of Abraham , not according the flesh , but according to the Spirit , Rom. 9 7 , 8. Neither because they are the seed of Abraham , are they all children : but in Isaac shall thy seed be blessed , that is , they which are the children of the flesh , these are not the children of God : but the children of the promise are counted for the seed . 1 Cor. 15. 22. As in Adam all die , so in Christ shall all be made alive . What the Apostle brings here to prove the Resurrection of the body : you urge to prove the Resurrection of the soul : a goodly argument . But suppose we grant it , yet will not the Text help you at all ; for the genuine sense of it must be this , as all that were in Adam died : so all that are in Christ are made alive . Luke 19. 10. For the son of man is come to seek , and to save that which was lost . It is true ; but it is meant , those that know and acknowledge themselves to be lost , ( as the Prodigal did ) that say in themselves , I will go to my father and say unto him , father I have sinned , &c. Luke 15. Christ prayed for his enemies that had imbrued their hands in his blood , because they did it out of ignorance , Luke 23. 34. Father forgive them for they know not what they do . It is true he did , and his prayers were heard , for some of them were converted by St. Peters Sermon , as appeareth out of Acts 2. but yet it doth not follow that he prayed for the Reprobate : he teacheth us the contrary , where he sayeth , I pray not for the World , but for them that thou hast given me out of the world . 1 John 2. 1 , 2. If any sin , we have an Advocate with the father Jesus Christ the righteous , who is the Propitiation for our sins , and not for ours only , but for the sins of the whole World . I answer , as at the beginning , that he is a propitiation sufficient for the sins of the whole World , but not efficient , because all do not believe . 1. Tim. 2. 4. Who will have all men to be saved , and come to the knowledge of the truth . Which must not be understood of his secret will , but of his revealed , according to which he would have them to be saved , if they repent and believe the Gospel , otherwi●e they cannot expect Salvation , and this is agreeable to that doctrine , which Christ commanded his Disciples to preach , Mark 16. 16. He that believeth and is baptized shall be saved ; but he that believeth not shall be damned . Others answer , that the Apostle speaks not de singulis generum sed de generibus singulorum , that is , of all sorts and conditions of men , as appears by the words going before . But here , I wonder , to what purpose you bring in the History of the ten Lepers , and that in such a fashion , that if you did not help it with a lame exposition , in the latter end of your book ( Article 21. ) a man would judge that you mean Christ was one of them ? I wonder , I say , to what purpose : you will say , to prove that all men shall be saved , for this is the subject of the whole Chapter ; then the summe of the argument must be this , ( ten Lepers were cured by Christ , and but one of them returned to give thanks , therefore all shall be saved ) a goodly conclusion . But had you any ingenuity or love to truth , you would have argued ( as any School-boy would have done ) thus [ ten Lepers were healed by Christ , and but one of them returned to give thanks , therefore but one of them shall be saved , is not this the most probable of the two ? Seeing Christ himself hath taught us ; that few are they that shall be saved , Mat. 7. 14. Lastly , you say [ that this Doctrine of the love of God to all men , is the only means to keep them from sin . ] This is a way , both disagreeable to the word , and will of God , and also to reason . That it is to the word of God , I have already sufficiently proved , yet I will adde more . Jude 22 , 23. And of some have compassion making a difference : and others save with fear , pulling them out of the fire . Those that sin , either out of weakness of judgement , or want of strength are to be gently dealt with ; but those that sin out of wilfulness are sharply to be reproved , Titus 1. 13. Thus Peter did Simon Magus Acts 8. 20. 21 , 22 , 23. or as Paul did Elymas the sorcerer , Acts 13. 10 , 11. when wounds are corrupted and stink , they ought first to be cleansed , before we pour in Balm , otherwise we shall heal them deceitfully , like false Prophets ( such as your self is ) Jerem. 6. 14. They have healed the hurt of the Daughter of my people slightly , saying , peace , peace , when there is no peace . It is also disagreeable to reason : suppose a man to have two sons , on which he hath a large Patrimony to bestow : and being committed to the care of a Tutor , one of them proves a Prodigal ( I mean not such a Prodigal , as is returned from his evil wayes , but ) an incorrigible one , that is , in the full career of Vice ; his Tutor intending ( as in duty bound ) to reclaim him , tells him his father beareth a great deal of love towards him , and ( notwithstanding his evil courses ) cannot , will not disinherit him , and much more to this purpose : will any one think , that this is the best and most rational course to reclaim him ? Surely , no , but rather a means to increase his licentiousness : a good Tutor will rather with a severe and contracted brow command him to reform , telling him he understands his fathers Will is such , that if he lead such an extravagant and exorbitant course of life , he must expect to be disinherited . Likewise a man hath a bad servant and a good ; one increaseth his Talent ; the other , that is the bad servant , hideth his in the ground , shall he notwithstanding his unprofitableness be soothed up , and assured , that at his Masters comming , he shall be rewarded with a well done , good and faithful servant , thou hast been faithful over a few things , I will make thee Ruler over many things : enter thou into thy Masters joy ? the Scripture saith no , and reason too can say no otherwise , I suppose your learning never amounted to the understanding of the old Verses . Oderunt peccare boni , virtutis amore ; Oderunt peccare mali , formidine poenae . Good men , for love of goodness , bad for fear Of punishment , do sinful acts forbear . To conclude this Chapter , this doctrine of yours is the only means for you to get Proselytes , and to increase the kingdome of darkness , and draw many unto damnation . CHAP. XVII . Here you quarrel with the Ministers , for complaining to the Magistrates for suffering you to preach without Orders ( and you are so bold as to say ) their duty is not to forbid any , but to reprove such complainers ; these are the contents of the Chapter . I pray what think you of those two examples in Rev. 2. the one of Pergamos for suffering among them , those that maintained the Doctrine of Balaam , and of the Nicolaitans . The other of the Church of Thyatira , for suffering the woman Iesebel , which called her self a Prophetess , to teach , and seduce the servants of God . Though the civil Magistrate may not assume to himself the Administration of the word and Sacraments ; or the power of the Keys , 2 Chron. 26. 18. Mat. 18. 17. yet are they to preserve peace and quietness , 1 Tim. 2. 2. to take the foxes that spoil the Vines , Cant. 2. 15. to punish false teachers and seducers , Deut. 13. and not to suffer such brats of Babylon to ride upon their shoulders . You vilifie the divine function of the Ministery , and call it [ a Trade of preaching . ] But we regard not the reproaches of such fellows as you are , who are neither Prophets , nor the sons of Prophets ; but ▪ brought up to feed Cattel , as those your predecessours were , Zach. 13. 5. Our comfort is , the Holy Ghost speaks honourably of it ; calling us the Embassadors of Christ , 2 Cor. 5. 20. and the Ministers of Christ , and Stewards of the Mysteries of God , 1 Cor. 4. 1. nay , Angels ( though not by nature , yet ) by office ; such are the terms of Gods spirit , in his Epistle to the seven Churches of Asia . I hope I need not ask pardon , if I magnifie mine office , Rom. 11. 13. ) when such intruders labour all they can to pull it down . For our calling , we have not taken it up of our selves , ( as did the sons of Sceva , Acts 19. ) but from Christ , though not immediately , yet successively , and thus I prove it . Christ the son of God , the promised Messias , was sent of his father to be the Minister of the Reconciliation ; and therefore he is called the Bishop of our souls , 1 Pet. 2. 25. The Angel of the Covenant , Mal. 3. 1. The High Priest , Heb. 5. 4. The Minister of the sanctuary , Heb. 8. 2. Now as he was sent by the father , so did he send others : first he chose his Disciples , instructed them , and sent them out to preach unto the Jews : afterwards being to leave them , he sent them unto all the World , Mark 16. 15. and that they might be the better able to do it , he gave them power from above , Acts 2. 1 , 2. &c. Now of these some are Ministers of the Circumcision , and some of the uncircumcision , Gal. 2. 7. These ordained Presbyters in every Church , Acts 14. 23. and when they were to depart , they left Titus in Creet , Tit. 1. 5. Timothy in Ephesus , 1 Tim. 1. 3. and gave them a charge to provide for succession , 2 Tim. 2. 2. the things that thou hast heard of me among many witnesses , the same commit thou to faithful men , who shall be able to teach others also . Likewise , what they did in Creet and Ephesus , they did in others places , as appears by the Testimony of Clement , the Scholar of Paul mentioned Philip . 4. 3. who in his divine Epistle testifies , that the Apostles every where ordaines the first fruits of prime beleevers , for Bishops and Deacons . Such a calling then there was , and not arbitrary , men are not to run without sending , as false Prophets use to do Jer. 23. 21. I have not sent these Prophets , yet they ran : I have not spoken unto them , yet they Prophesied , and yet a calling is pretended , but it is such a one as had the priest of Micah Jud. 17. or those Priests of Jeroboam . 1 Kin. 12. 31. Those that are truely called , are first to be tried , and then ordained , their trial is to approve their gifts , and their ordination to give them power , without which no man ought to preach . Rom. 10. 15. Heb. 5. 4. You , and others ( not much unlike you ) pretend highly to gifts , ( it were well if those you have were imployed to the best advantage ) the emptyest Ears of corn do ever carry themselves highest . Phaeton though he was able to drive the Chariot of the Sun , as the story goes ; but by his unskilfulnesse set the world on fire , such as you are , are very much concerned in the Moral of it , being instruments onely fit to set on fire Church and State , as sad experience tells us . If there were any such gifts really in you , as is pretended , why is there not an application to those that are impowred by God in the Church , to try the gifts and manners of men , so that if there were such a qualification as is required in you , ye might not want ordination . It cannot be denied , that ever there were more Gifts , then were powred on the Christians in the primitive times ; and yet those that thought themselves fit for the function were content to submit themselves to examination , and take ordination from them that had power , as may be collected out of 1 Tim. 3. 10. Let them first be proved &c. And if men like not of this , or be not liked and approved , let them exercise their gifts within their calling : teaching and instructing their families , and edifying one another , Tit. 2 Iude 20. But let them not usurp the Office of the Ministry lest it happen unto them as to Vzzah ( 2 Sam : 6. 6 , 7. ) for touching the Ark ; which none might touch but the priests Num. 4 ▪ 15. Lastly , you object the example of Eldad and Medad Num. 11. ] you are hard put to it , when you object the calling of the Magistrate to prove the calling of the Ministers ; had you ever been in the Schools they would have told you your arguments must be ad idem . Again , these men prophesied not without a calling ; for though they were not at the Tabernacle , yet they were of those that were written by Moses , and presented unto the Lord , and therefore the Lord put his spirit upon them , Verse 26. Now I pray , what Moses hath written your name and presented it unto the Lord . Besides , we must not gather general Rules from extraordinary examples . Because Deborah and Huldah prophesied , therefore shall any infer that Women ougth to teach in the Church . Doth not the Apostle teach the contrary 1 Cor. 14. 34. 1 Tim. 2. 12 ? CHAP. 18. The subject of this Chapter is Original sin ; You speake much in the commendation of young children , which were commendable in you , were it not done for by-ends , you set them forth in their most beautiful Characters , but ( Latet anguis in Herba ) you would shroud an old Pelagian Heresy under them . You magnifie their condition , as being free from actual sin , but your purpose in it is to denie Originall Sin . You say [ They are not born in sin ] First , therefore I will shew what Original sin is , and that it is in all men by Nature , and then answer your Cavills . For the better understanding of it , we must know there were in Adam before his fall three things . 1. The substance of his body and soul , 2. The faculties , and 3. The qualities of them , that is to say , the image of God consisting in a conformity of all his wi●l and affections and powers to Gods will . Now when Adam sinned , he did not lose the substance or faculties of his soul and body , but the conformity of his will and Affections and powers to Gods will , and consequently in stead of that comes want of Original righteousnesse , and a pronesse to sin and wickednesse . Now that this is in all mankinde by nature appears in Psa. 51 , 5. behold I was shapen in iniquity , and in sin did my mother conceive me . Eph. 2. 3. We are all by nature the children of wrath . Gen. 6. 5. Again , the Circumcision of infants under the Law proves something there was in the soul that ought to be cut away which God promised to do Deut. 30. 6. Likewise the Baptisme of Infants doth shew there is something unclean , that hath need of cleansing ; which God hath promised to do Iohn 3. 5. Titus 3. 5. Ephesians 5. 26 , 27. The death of infants doth confirm it ; who die not ex necessitate naturae but ex merito peccati , not out of the necessity of nature , but for the punishment of Original sin , for the wages of sin is death , or death is the wages of sin Rom. 6. 23. now it cannot be meant of actual sin , and therefore it must be for Original sin . Which is cleer out of Rom. 5. 12 , 18. Your argument ab injusto , that it is an hard thing to say that thousands are now in hell for Original sinne . Who art thou that disputest with God Rom. 9. 20 ? if they be the children of Christian Parents , there is hope of mercy , though they die without the Sacrament of Baptisme ; because they are born within the Covenant . If they be the children of Infidels , we may remember the book of life , which no man knows but God ; therefore we may suspend our judgement therein . So it is we know , whosoever is not found written in the Book of life shall be cast into the Lake of fire . Rev. 20. 15. But a strange thing it is , that this should be a hard saying to you ( if any man said so ) who deny the perpetuity of Hell fire . You object Mark 10. 13. And they brought young Children to him that he should touch them . This place makes against you : it shews there was somthing in them , that was to be healed , or else they would not have brought them to Christ , to be touched , you confesse it is brought to prove the Baptisme of Infants , and so it is , not without reason : for if they be born of beleeving parents as those were ( otherwise they would not have brought them to Christ to be touched and blessed ) then have they as good right to the Sacrament of Baptisme , as the Children under the Law had to the Sacrament of Circumcision , in regard the promise was made to Abraham and to his seed , and to all that are afar of , even as many as the Lord our God shall call Acts. 2. 39. You object Matth. 18. 2 ( with an absurd exposition of it ) For his Disciples striving for superiority : his answer related particularly to their ambition : that they should not strive for Superiority ; but be converted and become humble , otherwise they should not enter into the kingdom of Heaven , but let me ask you , what then should become of them ? you should have done well to have expounded that also , but it was not for your purpose . Also the conference of Christ and Nicodemus Iohn 3. 4. This makes not on your side ; doth not Christ plainly tell him , except a man be born again of water and the Spirit he cannot enter into the Kingdom of God ? He gives a reason for it in the next Verse , That which is born of flesh is flesh &c. Lastly , you contradict your self fouly in this Chapter , [ you say , you denie not the Baptizing of Children with water to them that are free to do it ] and immediately you call Baptisme Iohns administration of water ( and say ) it was onely to last Iohns time , and then to be made void . CHAP. XIX . It is the saying of the Apostle 2 Tim. 3. 13. That evil men and seducers shall wax worse and worse , deceiving and being deceived : Here we have it verified in you ; for here you are grown to such to such an height of impudence that you dare out-face a truth as apparent as the light at noon-day . You say We have no ground from the Lord Iesus Christ by precept , nor example , to Baptize with water . ] What say you to that of Ioh. 3. 5. ( before mentioned ) where our Saviour tells Nicodemus , that except a man be born of water and the spirit he cannot enter into the Kingdome of God . Likewise that of our Saviour himself Mat. 28. 19. Go therefore and teach all Nations , Baptizing them in the name of the Father , Son , and holy Ghost . Have we not examples for it also ? read Iohn 4. 1 , 2. Again , can you answer to that of the Eunuch Acts 8. 36. And as they went on their way , they came to a certain water ; and the Eunuch said , see , here is water , what doth hinder me to be Baptised ? and they went both down into the water , both Philip and the eunuch and he Batised him v. 38. The very name or signification of the word Baptisme from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may confute you : moreover water is one of the parts of the Sacrament . Is it not called the Laver of Regeneration : Titus 3. 5. wherein Christ doth wash and cleanse his Church , 1 Cor. 6. 11. and such were some of you ; but ye are washed , &c. Eph. 5. 26. that he might sanctifie and cleanse it with the washing of water by the Word . But to help the matter you make it a thing of indifferency . And say [ I deny it none whose tender conscience doth desire it ] using that of St. Paul spoken of things indifferent . 1 Cor. 9. 22. When it is a thing so far from being indifferent , and so necessary , that the wilful neglect , and contempt thereof is a damnable sin , Iohn 15. 22. Gen. 17. 14. yet I doubt not upon deep repentance God will forgive it . Read Bern. Epist. 77. The next thing to be taken notice of is , that you return to your former Vomit , which you cast up in the 14th . Chapter , and which you again lick up in the second Article towards the end of your Book . You say [ God will destroy mans sins , and iniquities , but not man . ] And to make people believe this , you run through a great many passages of Scripture , as if they made for you , when in truth they , and the whole current of the Word of God are against it . I will recite a few amongst many , Psal. 5. 6. Thou shalt destroy them that speak leasing , and the Lord abhors both the bloody and deceitful man , ( not the lies and deceits of men only , but them that speak lies and work deceit , such as your self , without repentance , which God of his mercy give you . ) Psal. 11. 6 , 7. Vpon the ungodly he shall rain snares , fire , and Brimstone , storms and tempests : this shall be the portion of the wicked , ( upon the ungodly the Psalmist sayes , speaking of their persons , not of sins . ) Psal 9. 17. The wicked shall be turned into Hell , and all the Nations that forget God ; ( wicked people and Nations , not wickedness and national sins only . ) And this is verified in the destruction of the old world , 1 Pet. 3. 20. In Corah and his company , Num. 16. 33. In Iudas the son of Perdition , Iohn 17. 12. who is said to go to his place , Acts 1. 25. whither all ungodly men shall go , without repentance , in the day of judgement and perdition of ungodly men , 2 Pet. 3. 7. ( he doth not say in the day of perdition of their sins , ) but of themselves . Read Iude Verse 15. 2 Thes. 1. 7 , 8 , 9. many more places I could adde to the same purpose ; but that you have done it to my hand , as that in Psal. 21. 8 , 9. Thine hand shall finde out all thine enemies , thy right hand shall finde out those that hate thee : thou shalt make them as a fiery Oven , in the time of thine anger , the Lord shall swallow them up in his wrath , and the fire shall devoure them . Where it is manifest , the Prophet speaks of Persons not of sins ; of substances , not of accidents that do adhere to subjects : as for your idle shift , that he means the Bryars and thorns in them ; it is false , God doth not consume the Bryars and Thorns , as you call them in Impenitent sinners , but punishes them and their Bryars and Thorns together , and none shall quench them . Isa. 1. 32. the soul that sinneth shall die , Eze. 18. 20. The Lord will plead the cause of the poor , and spoil the souls of those that spoiled them . Pro. 22. 23. as for that place you alledge out of 1 Cor. 3. 15. it is expounded and fully answered before , in my answer to your third Chapter Page 18. Again , you object that of Iacob and Esau . Iacob have I loved , and Esau have I hated : a place so fully against you , that were you not hardned , it were sufficient to convert you . They were the sons of Isaac by Rehecca , Gen. 25. 26 , 27 , 28. where you may read the History at large , of whom St. Paul says , Rom. 9. 11 , 12. They being not yet born , neither having done good or evil : it was said unto her , the elder shall serve the younger , as it is writtten , Jacob have I loved , but Esau have I hated ; therefore he means not Esau's sins . But here you fall to your old shift of Allegorizing the Scriptures , but very unhandsomely , that place of Obad. 17 , 18 , 21. ( quoted in your Margent ( Page 77. ) spoils your Allegory , the words are these . Vpen Mount Sion shall be deliverance , and there shall be holiness , and the house of Jacob shall possess their possessions : and the house of Iacob shall be a fire , and the house of Joseph a flame , and the house of Esau for Stubble , and they shall kindle in them , and devour them , and there shall not be any remaining of the house of Esau ; for the Lord hath spoken it . Here God threatens to destroy the house of Esau , and to establish his Church , the house of Jacob ; they should dwell in their possessions , he would destroy Esau by the house of Iacob : Iacob should be to them like a fire , and they should be like stubble : which was verify'd in Mac. 2. 10. You object Isa. 27. 4 , 9. Fury is not in me : who would set the Briars , and Thorns against me in battel ? I would go through them , I would burn them together . The sense of which words is this ; fury is not in me to destroy the Vineyard ( read the three Verses before ) but fury is in me to destroy the Adversaries of it ; though they set themselves in battel against me , like Bryars and Thorns ; yet could I go through them , and burn them together . The purpose of the Prophet here is to foretel the destruction of Leviathan , that crooked Serpent , take it either for the Type or Antitype , for the Assyrian , or Satan ; and in that day shall the Church sing a song of Triumph , Verse 2 , 3. Secondly , verse 9. by this , shall the iniquitie of Jacob be purged , by what ? by their repentance ; whereof he sets down the fruits , which should shew themselves in the reformation from Idolatrie , when he should overthrow the Altars , and Groves of their images , Now what is all this , to prove ( as you would have it ) the purging away of in iniquity form Esau , from the wicked and reprobate . 1. Here is a destruction of Satan and the wicked threatned . 2 A song of Triumph for the execusion of Gods judgments . 3. A promise to spare the house of Jacob because they repent . And therefore your Allorizing is absurd and erroneous most repugnant to the meaning of the Prophet in this Chapter , whose intention is to shew , that God will destroy the wicked , who are but as briers and thorns , when they set themselves in battle against him : he will break through them and consume them , as fire doth wood . Here that place in Isa. 6. 6 , 7. is also brought to garnish your errour , and in this manner . God caused a Seraphim with a coal from the Alter to touch the mouth of the Prophet , to take his iniquity away ( whom he was about to send on his message , and fit for his calling ) therefore God will purge lips , and take away the iniquity of the reprobate and false Prophets . A goodly conclusion , is it not ? it seems plainly your lips have not been touched with such a coal ; that you utter such abominable falsities , and so abuse the Scriptures . You reach in Mal. 3. 3. to maintain the same errour ; but to what purpose , let the world judge . The Prophet there shews , that when Christ should come : he should refine his silver , that is , his Church the sons of Levi the purest of his Silver ; for even they stood in need of purifying : now can the reprobate be called the purest of his silver ? your argument deserves to be hist at rather then answered . Read the 5. verse following , and there you shal finde that Christ takes another course with them , where it is said I will come neer to you to judgement , I will be a swift witnesse against the sorcerers , against adulterers , against the falseswearers &c. So you may see it is against the persons , not against their sins , agreeable is that in 2 Pet. 2. 1 , 2 , 3. &c. Your last Proofe is Reve. 15. 8. And the Temple was filled with smoke &c. I will first shew the true meaning of the place , and then observe the unfitnesse of your Allegory . The Spirit of God in the 14. Chapter foretells the day of judgement ( verse 19 , 20. ) but before the coming of the great and terrible day of the Lord , he signifies several horrible judgements that should fall upon the kingdom of Anti-Christ Chap. 16. Now that they might know these judgements came not by chance , he shews from whence they came , and that was from the Temple of God , from above , ver. 5. which Temple was filled with smoke , which signifies the glory of God , as in 1 Kin. 8. 10 , 11. 1. He doth it to admonish us , that we pry not too narrowly into Gods judgements , for they are incomprehensible ; but to wait untill the day when all secrets shall be made manifest 1 Cor. 4. 5. Let us See now what your Allegory can deduce from this . Because God , before the day of judgement , will send seven fearful Plagues from above upon the earth , that is , upon the followers of Anti-Christ , the men which have the mark of the beast , and wors●ip his image ( Rev. 16. 1 , 2. ) on the wicked and such as shed the blood of the Saints ( ver. 6. ) therefore will he not destroy any man ( not the impenitent unbeleeving Reprobate excepted ) ; for this that you indevour to assert in this Chapter , and now consider what a conclusion you have made , and how your Allegory is vanished . CHAP. 20. Page 78. In this Chapter you tax the Magistrates and ministers for illegal proceedings against you : I know it is the Custome of such companions as you , to be the first accusers , that thereby they may seem to be innocent . I am a stranger to their proceedings against you , but onely by the relation of them ; yet not so much to some of the persons , but that I know them to be men of that integrity , that they would not wrong you , as the event will questionlesse make manifest . And whereas you say you are charged for being a Blasphemer , it is evident you are so , and therefore cannot justly complain of any injustice done you in that particular ; for any Good Christian that reads your book , will assuredly condemn you of Blasphemy ; because you make God the Author of your lies ; wresting and perverting the Scriptures to serve your wicked purposes . For your confidence in boasting ( that you are clear and innocent in your own spirit ) it moves me not , nor any man els that hath heard and read of the practices of the devil ; For we know there is a spiritual witchcraft , and Satan doth delude the phancies of Hereticks , as well as of Witches : Gal. 3. 1. making them beleeve they are , what they are not : hence it came to passe , that many false Christs , false Prophets , and false Apostles ; when they were nothing else but devils in Samuels mantle . I remember two notable examples I have read of to this purpose , the one of old , the other of late , that of old is in Eusebius lib. 5. Cap. 14. of Montanus the Heretick , who being strongly deluded by the Spirit of errour , uttered strange Doctrines contrary to the truth , and yet boasted that he had the spirit , and the gift of Prophesie , as also did his two trulls calling themselves Prophetesses , when they were deluded by the foul spirit , as appeared by their desperate ends ; for Judas like they became their own Executioners . The second example shall be that of wicked Hacket , Copping and Arthington , in the reign of Queen Elizabeth 1591. This wicked impostor gave out he was extraordinarily annointed with the Holy Ghost , and sent forth Coppinger and Arthington his seduced Varlets , under the name of two Prophets , mercy and judgement , to preach him up in the City of London , to tell the people that Christ was come with his fan in his hand to judge the earth ; and that he lodged at Walkers house neer Broken-wharf , and if they would not beleeve it , let them come and see it , and kill him if they can : these accursed Hereticks lived and died in their damnable error , Hacket was hanged , drawn and quartered , and his two false prophts died , the one in the Counter , the other in Bride-well ; a just judgement of God on such Blasphemers , are not here strong delusions , who would not wonder at this ? if he did not know the wiles of Satan , in deluding the mindes of such as God hath given up into his hands , for your contempt of the truths , St. Paul 2 Thes. 2. 10. 11. I do not therefore wonder at your confidence , but I pitty your blindnesse , your are deadly sick , and not feel your disease , struck with the sting of the Serpent , yet do not feel your pain , but die singing . I shall therefore desire God , if it be his will , to give yo a sight and feeling of your own miserable condition , and deliver you out of the snare of the Devil , who hath taken you captive and holds you fast , making you an unhappy instrument to deceive your self , and to seduce others . I shall desire all good Christians to avoid your society , that so you may be ashamed , and they not infected with your damnable errours , for your words do fret like a cancer . 2 Tim. 2. 17. I shall then conclude with the words of St. Paul Rom. 16. 17 , 18. and Tit. 9. 3 , 10 , 11. Par enim est ut nos qui sumus Christiani omnes &c. For it behoveth us that are Christians , to eschew all such as open their mouthes against Christ , and such as are alienated in minde from him , as enemies of God and rotten sheep , corrupting the sense of mans minde &c. as Alexander Epist. Alex , Socrat. lib. 1. cap. 9. FINIS . Notes, typically marginal, from the original text Notes for div A42401e-500 Nec fonte labra prolui caballino , nec in bicipiti somniasse Parnasso memini , ut fic repentè Poeta redirem . Auli Persii prologo . * Moriae Encomium . Qui Bavium non odit amat tua Carmina Maevi Hor. Parturiunt Montes nascitur ridiculus Mus. Deut. 4. 19. * Eze. 22. 28. * 2 Cor. 11. 15. Notes for div A42401e-2610 〈◊〉 23. Cap. 2. Page 7. 8. Page 8. Chap. 3. Page 11. Page 11. Page 15. Page 16. 17. 2 Cor. 3. 21● Page 8. Page 9. Page 18. 2 Thes. 2. 10 , 11 , 12. Page 8. Page 23. Page 22. Page 23. 1 Tim. 3. 16. Page 24. Page 21. Page 32. Page 33. Page 34. Page 35. Page 36. Page 37. Page 3● . Page 37. 38. Page 38. Page 33. Page 39. ● Thes. 4. 14. Page 41 Page 42. John 1. 18. Page 41 , 42. Page 43. Page 44. Page 45. Page 45 Page 45 , 46. Jam. ● . 2. * Rev. 12. 17. * Verse 9. Page 50. line 10. Page . 50. Page 51. Page 51. ● Page 51. ● Page 52. Page 53. Col. 1. 12 , 13. Page 55. Ibid. Page 58. Page 59. Page 61. Page 61. vid. Mat. 6. 6. & 7. 19. Page 61. Page 61. Page 62. Page ibid. Page 63. Page 63. Page 63. Rev. 17. 18. Page 68. Wisd. 11. 24. Heb. 4. 2 , 3. Object . 1. Teren. Obj. 2. Object . 3. Object . 4 Object . 5. Object . 6. Object . 7. Object . 8. John 17. 9. Object . 9. Object . 10. Page 68. Page 68. Gal. 6. 1. Mat. 25. 21. Page 71. Page 71. Page 71. Page 73. Page . 72. Page . 73. Page 72. Page 72. Page 73. Page 76. Page 76. Read Pro. 16. 4. Hab. 1. 12. Rom. 9. 12. Iud. 1. 4. Heb. 1. 12. Exod. 38. 32. Rev. 7. 8. 80 20. 15. Page 76. ●al. 1. 2. Page 77. Page 79. 
A93926	----	The VViltshire rant; or A narrative wherein the most unparallel'd prophane actings, counterfeit repentings, and evil speakings of Thomas Webbe late pretended minister of Langley Buriall, are discovered; the particulars whereof are set down in the following page. Also the proceedings of those in authority against him. With a catalogue of his untruths in his Masse of malice, and replies to sundry of them. by Edw. Stokes Esq; Stokes, Edward, Esq. This text is an enriched version of the TCP digital transcription A93926 of text R207024 in the English Short Title Catalog (Thomason E669_5). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 235 KB of XML-encoded text transcribed from 46 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A93926 Wing S5725 Thomason E669_5 ESTC R207024 99866099 99866099 118361 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93926) Transcribed from: (Early English Books Online ; image set 118361) Images scanned from microfilm: (Thomason Tracts ; 103:E669[5]) The VViltshire rant; or A narrative wherein the most unparallel'd prophane actings, counterfeit repentings, and evil speakings of Thomas Webbe late pretended minister of Langley Buriall, are discovered; the particulars whereof are set down in the following page. Also the proceedings of those in authority against him. With a catalogue of his untruths in his Masse of malice, and replies to sundry of them. by Edw. Stokes Esq; Stokes, Edward, Esq. [8], 83, [1] p. Printed by Ralph Smith, at the Sign of the Bible in Cornhill near the Ryall exchange, London : 1652. Annotation on Thomason copy: "July. 2". Reproduction of the original in the British Library. eng Church of England -- Discipline -- Early works to 1800. Clergy -- England -- Early works to 1800. Adultery -- England -- Early works to 1800. Blasphemy -- Early works to 1800. Ranters -- Early works to 1800. A93926 R207024 (Thomason E669_5). civilwar no The VViltshire rant; or A narrative wherein the most unparallel'd prophane actings, counterfeit repentings, and evil speakings of Thomas Web Stokes, Edward, Esq 1652 40460 15 0 0 0 0 0 4 B The rate of 4 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-09 David Karczynski Sampled and proofread 2007-09 David Karczynski Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Wiltshire Rant ; OR A NARRATIVE Wherein the most unparallel'd Prophane Actings , Counterfeit Repentings , and evil Speakings of THOMAS WEBBE Late pretended Minister of Langley Buriall , are discovered ; the particulars whereof are set down in the following Page . Also the Proceedings of those in Authority against him . With a Catalogue of his untruths in his Masse of malice , and Replies to sundry of them . By Edw. Stokes Esq ; . ISAIAH 59. 4 , 5 , 6. They trust in vanity and speak lies , they conceive mischief and bring forth iniquity : They hatch Cockatrice eggs , and weave the Spiders Webb ; He that eateth of their eggs dieth , and that which is crushed breaketh out into a Viper . Their Webbs shall not become Garments , neither shall they cover themselves with their works , their works are works of iniquity . LONDON , Printed for Ralph Smith , at the Sign of the Bible in Cornhill near the Royall Exchange . 1652. THE CONTENTS . Thomas Webb late pretended Minister of Langley Buriall Appears in Wilts like an Angel of Light . Page 3. Obtains a Parsinage . ib. Refuseth Tithes . ib. Burieth his second wife . ib. Makes himself sure to another mans wife . p. 4. Commits Adultery with her by his own confession . ib. Marrieth a third wife . ib. Becomes a kinde of Pander to his own wife . p. 6. Hath a man-wife , who is discovered . p. 7. Fals at variance with Mistress M. W. another mans wife . p. 10. Is accused of sundry horrid crimes and misdameanors , by Mistress M. W. and divers others . p. 11. The Catalogue of the women he said he had lien withall . p. 12. He getting the French-pox gave it his wife . ib. Salmons blasphemous Letter . p. 13. The particulars of his fained repentance . p. 14. Maketh frequent Confessions of his unclean life to M. Stokes and others . p. 15. His first Letter to M. Stokes , confessing his uncleannesse . p. 16. His second Letter of Confession and repentance to Edw. Stokes , and William Shute Esquires . p. 17. His third Letter to William Shute Esq. p. 19. Preacheth against whorish women and the sinne of uncleannesse . ib. Becomes friends with Mistress M. W. p. 21. Scorns and contemns such as dislike his waies , and those to whom he confessed his unclean life . ib. His companions . p. 21. His study . 22. Songs . p. 22. Is become a lover of Musick and mixt dancing . ib. Seeks the ruine of his own fellow-creatures , for relating his wicked word , and works . p. 23. Is charged to have been taken in the act of Adultery with M. W. p. 29. Is examined upon the information , which is upon Oath , and committed to Goal . p. 33. Rails against his accuser and the Justices . p. 34 , 35. Pretends a second repentance in Goal . p. 39. His deliverance and return from Goal . p. 43. The Articles of prophanenesse and scandall against him . p. 47. Depositions to the Articles against him . p. 49. to 56. His ejectment from the Parsonage of Langley B. p. 57. His Masse of malice discovered . p. 58. A Catalogue of his lies . p. 60 , 61 , &c. Replies to some of his lies and self-invented blasphemies . p. 66 , 67 , 68 , 69. His blasphemy upon Record . p. 82. His late progresse into , and return from Wilts. ib. THE EPISTLE TO THE READER . READER , THou art here presented with a Narrative of one of the most saddest Stories that hath been related in this latter age , in which you have these three particulars : First , A true Character of T. W. late Minister of Langley Buriall , his life and actions , according to his own Confessions , Letters and Accusations of his own dear fellow-creatures , whilst he continued Ranting upon the publique Stage of Wilts , with the proceedings of the Justices against him the said Webb . Secondly , Thou hast laid before thee a Catalogue of Parson Webbs most notorious untruths dispersed in his Mass of malice against his Judge , the Justices of Peace , and his accusers and prosecutors , &c. Thirdly , Thou hast divers of those untruths guarded with replies of truth tending to clear up the innocency of the most falsly accused E. S. from those fierce , foul and hell-invented aspersions laid to his charge by the malevolent mock-Parson T. W. And the Narrative aforesaid is now made publique , First , To inform the world upon what grounds Tho. Webb was prosecuted and tried for his life in the County of Wilts ; and wherefore he was ejected the Parsonage of L. B. Secondly , To give a true Character of the most delusive Parson T. W. that others be not deceived by him , as many hundreds in Wilts have been , many of whom are bound to curse the day that ever they saw his fawning face , or heard his deceitfull tongue . Thirdly , To clear up the innocency of those in Authority , and to make it manifest that their proceedings against the said T. W. were neither unjust , illegall , nor malicious , as the Author of the Mass of malice and his Ranting gang give out . Fourthly , To lay open the weaknesse , wickednesse and vanity of the Ranting principle and practice , that Wisdom may be justified of her children , &c. and the mouth of ungodlinesse stopped . To conclude with the Psalmist , Blessed is the man that maketh the Lord his trust , and respecteth not the proud , nor such as turn aside to lies , Psal. 40. 4. Reader , Thou art desired to take notice of two particulars , for the better understanding of the Author , in the ensuing Narrative . First , That it is not his intention in any wise to cast reproach or contempt upon any of the Godly , able Ministers of the Gospel , for such he accounts worthy of double honour , according to that 1 Tim. 5. 17. whom to despise , is to despise Jesus Christ , whose messengers they are , sent out to proclaim the grace and love of God to sinners , that they may be turned from darkness to light , from the power of Satan to God ; whose number the Lord increase for the glory of his great Name . But prophane , ignorant and scandalous Ministers , and such as take upon them the work of publique Ministers and Preachers , when never sent of the Lord , nor allowed or approved of men , nor any way gifted and qualified for so glorious a work , whose light is but darknesse , whose confidence is in the flesh , whose God is their belly , who glory in their shame , who minde earthly things : Amongst which number you shall finde the painted sepulchre , and wandering starre T. W. with his most besotted faction and adherents : These are the mock-Parsons and Priests mentioned and intended in the Narrative , and none other ; and who in their best estate make but a fair shew in the flesh , to accomplish their wicked and most pernicious ends , which when obtained , their abominations appear to the great scandal of Religion , and the righteous waies and people of God . The second particular is to let the Reader know that the said Narrative is the more dark and hard to be understood , because the names of many persons , principall actors in the Wiltshire Rant , and others deluded and abused by them , are at this time past over in silence , and not made publique , and that for these Reasons : First , Many of them seem to repent of their folly and madnesse ; and if their repentance prove true ( and not like that of T. W. ) their names shall be concealed for ever by this Author , otherwise they may appear with their actions in due time . Secondly , Some of them have been but as weak instruments in the hands of the mighty Ranters , and therefore wholly past over in silence . Thirdly , Some of them have promised to publish to the world the Wiltshire Rant more perfectly then the Author , and therefore at present their names are left out . Fourthly , Some being in great esteem as yet amongst the godly people , the Author was unwilling to publish those words and papers which he received from others of the Ranting crue , concealing them in hopes that they will acquit themselves like men ; and withall knowing that the Ranters , especially T. W. and his fellows , are like to the Cretians , who are alwaies liars , evil beasts , slow bellies : But they shall proceed no further , for their folly shall be manifest unto all men . THE WILTSHIRE RANT . MAnifest it is that the Accuser of the Brethren , the old Serpent , the Lier from the beginning , could never have acted so much mischief in the world , if he had alwaies appeared in his own Shape : wherefore that he may the better accomplish his ends , he presents himself oftentimes in the shape of an Angel of Light , and so he teacheth all his angels or ministers to appear : So the false prophets of old , the deceivers of this age , and all hypocrites appear in Sheeps cloathing , with a form of godlinesse , with the Word of the Lord in their mouths ; and although these persons know nothing as they ought to know , yet they assume all knowledge to themselves : And although they are possessed by an unclean spirit , yet sometime they cry up a clean conversation ; and all this is because they would the more easily accomplish their corrupt interests , beguile unstable souls , and lead captive silly professors . Nay many of these are so much given up to beleeve lies , to deceive , and be deceived , that they are become pure in their own di●s : And as the man that would tell a lie so often that at last he beleeved it to be a truth , so these men being practisers of evil , beleeve themselves and their cursed waies to be righteous , and that from a cursed principle which they hold , ( viz. ) There is nothing sin but what a man thinks to be so : This the wise man speaks of , Prov. 30. 11. There is a generation that are pure in their own eyes , and yet is not washed from their filthinesse . A right character of our Wiltshire Ranters , who speak great swelling words of vanity , sporting themselves in their own deceivings , whilst they beguile unstable souls , and ly in wait to deceive the ignorant . But notwithstanding these painted Sepulchres are discovered by truth and time , which maketh manifest , and it will appear that whilst they assume all knowledge to themselves , and professe themselves wise , they become fools , and this is the great work of our blessed Saviour , to discover cover and destroy the works of the devil , to take away the counterfet painting and false covering cast upon foul and unclean hearts , and to lay them open to publique view : and certainly Jesus Christ will first or last bring every hidden work to light , the purest hypocrite must be discovered , as well as the prophane person : and this discovery is made divers waies . 1. Sometimes by the terrible pangs of a guilty and accusing conscience , hastening and hurrying the soul towards desperation : in this condition many times the most secret and hidden works of darkness are brought to light ; and now men vomit up their own shame and confesse with horror and astonishment of spirit , their former cursed and abominable waies and actions . 2. Sometimes by the falling out of those who have been brethren and co-partners in iniquity ; this way many theeves are brought to the Gallows , and unclean persons to Justice : And to the honour of God , and to his praise be it recorded for ever ; The Ranters were building their Babel of Prophanenesse and Community in Wiltshire , but were constrained to pluck it down with their own hands , they laying open each others wickednesse , having each other before the Magistrate , and accusing each other in the day of their fury and horrible confusions , as this Narrative will demonstrate . 3. Sometimes hypocrites and dissemblers to regain their lost credit by a fained repentance , lay open the wickednesse , madnesse and folly of their own hearts and waies , and confesse their most secret and bosome lusts , and hidden corruptions , with promises of a new life , and never more to turn to folly ; yet having eyes full of adultery , and that cannot cease from sin ; they return with the Dog to the vomit , and with the Sow that was washed to the former wallowing in the mire : notwithstanding with the whore mentioned , Prov. 30. they wipe their mouths and say , they have done no wickednesse . These can sometimes speak purely , yet live filthily : They plead liberty , yet are the servants of sin . These are self-justitiaries , self-seekers , such as sacrifice to their own nets ; lovers of themselves and their own deluded followers : Despisers of those that are good , or do any waies protest against their witlesse , worthlesse whimseys and practises ; yet through the just judgement of the Lord , these deluders , seducers and deceivers , are oftentimes brought to light , and are made ( mauger their hearts ) to demonstrate what they are in reality . And what discovery the Ranting crew , even the most eminent of them have made of themselves and of each other , the ensuing narrative will sufficiently demonstrate , in which you have little besides their own Confessions , Letters and Accusations of each other , and that will sufficiently declare that their destruction and ruine is of themselves , and not from the Magistrate , as they most untruly give out , with a world of other notorious lies and scandals ; ( the fittest imployment of such a generation of people ) which they heap upon all that disown their cursed principles and lascivious waies . The most notorious Champion whereof that have caused the enemies of God to blaspheme , and made sad the hearts of the people of God , and is become the greatest monument of scandall and reproach as ever appeared in North Wiltshire , is one Thomas Webbe late of Langley Buriall within the said County ; who came as an Angel of Light into those parts , with a great form of godlinesse , in sheeps cloathing ; whereby he gained with ease the affections of many , not only hypocrites , but sincere hearted Christians , who took him to be as he only seemed to be : As new things , so new or strange persons affect much : So new brooms sweep clean ; this man seems to be of a blamelesse life and conversation : and being furnished with cunning and expression , makes use of it to his best advantage , and so rouls up and down , till at last he takes up his rest at Langly aforesaid ; and having obtained the parsonage there , he preached and practised for some short space , that none could spy out his wickednesse . This young Stripling , having formerly made himself a Preacher , forsaking his lawfull Calling , becomes a Parish Priest or Parson ; and being setled to his content , and obtaining a Gleab worth 70lb per annum , he cunningly , to increase his fame , refused the Tithes , protesting against them as an unjust Tax ; by which means he obtains the good will of divers of the most ignorant parishioners , and others lookt upon him as a consciencious man , not knowing what he had been , nor what he was . Not long after his settlement he buries his second wife at Langley aforesaid ; who had not lain many daies in the grave , but he the said Thomas Webbe became so far in love with a certain Gentlewoman ( notwithstanding her husband was then and there living ) insomuch that he engageth himself to be a faithfull friend and servant unto her , not to marry with , or make use of any other woman besides her self ; and thereupon he had ( as he saith ) divers times carnal knowledge of , and fellowship with her . But as he said conscience fled in his face , and would not suffer him to continue this vile course : But it s rather thought one woman was not sufficient to satisfie his brutish lust . And therefore in a short time he marries a modest sober young woman , without the consent and to the great grief of her friends ; whereupon a great difference grows between the two former lustfull lovers ; the Parson is charged with perfidiousnesse and breach of promise , but he being grown a cunning Parish Priest , hath a salve ready to cure this sore , gives satisfaction by a new Engagement ; which made good that saying of his , That there 's no Heaven but women , nor no hell save Marriage : So that this late Marriage prevents not the rage of lust in either . But notwithstanding that so many times a week are set apart for the satisfying of the flesh . And now any reasonable creature would think that the former Marriage , and the late agreement would have contented both parties . But the union ( in wickednesse ) is not yet near enough ; And therefore about March 1650. two houses being too many , and at too great a distance for such choice lovers : Both families are united in one , and Thomas Webbe removes , the former distance being almost a slight shot , was too farre to strike whilest the iron is hot ; neither could wickednesse be acted so covertly , nor kept so closely in many meetings , ( and it was not yet time to professe their principles publiquely to the world . ) Here modesty commands the Author in silence to pass over many particulars of uncleannesse confessed by the said Thomas Webbe in the time of his pretended Repentance and Reformation . Well , now the famous families are united , and the uniters wonderfully well pleased , and none displeased . The Patron and the Parsons wife rejoice , being in hopes to enjoy each others love more constantly then formerly : But the devout Parson and his co-partner in wickednesse , having brought their Swine to so fair a market , resolve to eat no such flesh ; nor to be so prophane or silly as to delight themselves with lawfull things ; leaving that to those that know not their liberty ; and to nice and weak-sighted Pharisees ( as they term those that dare not , will not , cannot , run with them into the same excesse of Riot ) And let those deluded souls feed their fancies with vain hopes or empty husks as long as they please , all 's one to these endeared lovers , who have attained to the height of humane society , and Christian ( alias diabolicall ) liberty , and to so much perfection as to know their fellow-creatures from other cattell . 'T is not for servants to pry into their Masters nor Mistrisses secrets , nor to meddle with their meat . Mixt Governours of a mixt family having the highest knowledge and deepest understanding , are fittest to bear Rule , and to rule the rest : Wherefore no pitty nor praise shall attend the forlorn hope of the P. and Parsons wife , who are ordained to stand as Ciphers , or at best as servants , to stand still or wait , whilst those who are more spiritually wicked , give up themselves to chambring and wantonness . Well , Thomas Webbe being a Parson of the last Edition , and having undertaken a great charge , laies about him how to manage all his affairs , as becomes a man of so excellent parts and calling , and hold out to the end ; which that he may be able to do , and come off with credit , the sweet draughts of an Independent heat , the most coroborating cordials , the fattest morsels , and the most delicate fare is provided for his sweet tooth ( which never goes alone ) and good reason , for hereby he is made able to give content to his fellow Creature , and to answer all scruples that might arise against him from or by means of any pretended relation , or formall union , such as Ranters term marriage to be . For you are to understand that ere a long time is past over , even before this pious ( or rather impious ) Parish Priest , had taken his fill of lust ; although the Gentlewomans husband remains contented , yet the Parsons wife being more sensible , begins to grumble , and grows passionate , and manifests much trouble ; fearing least her husband Thomas Webbe ( notwithstanding his seeming sanctity ) would prove an unclean Parson . Hereupon the slipshood Priest is put to his trumps ; yet he having taken so many degrees in wickednesse , resolves to answer and silence this case of conscience also ; and therefore summons all his wits together , and when he findes them all too shallow , he cals to his councell his fellow-creature , who being of better understanding , and of riper wit then himself ( two heads being better then one ) they make up and contrive a silencing argument to satisfie and content this complaining Spirit of the poor woman . Hereupon a cunning and devillish plot is contrived , for they apprehend action to be more prevalent then argument , to make her understand her liberty and the Ranters true doctrine . And therefore in the first place the Parsons wife is instructed in the lawfulnesse of making use of any other man ( setting relation aside ) whom she could most affect : And further she is taught that God hath not tied up mankinde from those injoyments which are left free to the beasts of the field , &c. From this doctrine arise many uses , but the use which is insisted upon is an use of examination ; the Parsons wife is strictly examined by Webbs fellow Creature , Whom she loved best , or whom she could love most besides her husband ? The woman being prest exceedingly upon this point , and being ( as is supposed ) ignorant of the depths of Satan , and not knowing that there was a hook under the Bait , confesseth , that next to her husband she could most affect such a man , naming a lusty young man , who lived not far from Langley , and one who made often resort thither , and was in great esteem with the fellow-Creatures , and therefore as right as a gun ( and as pat to the purpose as might be ) to accomplish the design in hand , which was to cure the rage of jealousie in one , and to set two fellow-Creatures at the more liberty and freedom ; and good reason that one womans tongue should be silent , whilst two consciences were rockt asleep in the cradle of lust made after the Ranting mode . But secondly , There is a time and place appointed . The time is whilst Thomas Webbe is Preaching in the publique Congregation , and therefore most likely to be on the Lords day : and the place is near the Congregation . At this time and in this place , by the great industry and contrivance of Webbe and his fellow Creatures , the young man aforesaid , and the Parsons wife meet , where no time is to be lost , and therefore whilst Webbe is Preaching in the Church , others of his fellow Creatures , whom he had taught to live above Ordinances , are practising their higher principles at home ; and to that purpose a sumptuous bed is perfumed and well warmed ( to prevent danger ) and the young man with the Parsons wife , are brought into the said bed , and the backwardnesse of the woman is spurred forward by the subtile perswasions of the fellow Creatures ; and her modesty overpowred by the immodesty of the others , so that ere the preachment is done in the Church , the practice is effected in the house , and in bed these persons are laid , and then the Parson is sent for by his fellow Creatures , who hastily and chierfully comes into the said chamber , where he perceives ( as he had before plotted ) his wife in bed with the young man ; at which sight Webbe ( as one transported ) in stead of a sharp reproof or other dislike , brings out of his Priestly budget , this reverend grave salute ; Well said T , ( saith he , naming the young man ) is this your liberty ? well done wife , well done , pray God blesse you together , or to that effect : and so departed the chamber , having his mouth filled with laughter , and his heart with confidence , that he had laid his wifes tongue as still as his own conscience : And though ( thinks he ) I am with my sweet and lovely Mistress , and fellow Creatures early and late , night and day , taking my fill in dalliance and fleshly delight , yet my wife cannot clamour ; if she be jealous , yet she must say nothing , least I cast this in her dish : Oh unheard of wickednesse ! Oh pretty prophane Preacher ! Art thou he that livest in the Spirit ? that hast attained to a higher light ? that art raised up against a time of Reformation , to help forward the work ? Art thou more wise , more holy , more knowing then the Bishops , and the Episcopal Preachers ? Then the Presbyterian and Independent Ministers , or rather , art thou not altogether notwithstanding like a deceitfull Idol ? Thou art guilded with godlinesse I say : Art thou not altogether in the flesh ? Is not the light that is in thee darknesse ? Art thou not raised up of the devil to bring an evil report upon the work of Reformation ? Do not the Episcopalians hate thy waies in wickednesse ? Do not the Presbyterians hear of thy fame , or rather infamy , and harden themselves against the Independants amongst whom thou hast , to their grief been numbred ? And yet thou continuest amongst strangers as a cheater amongst true men , of whom they are not aware ; who only with the ranting crue take thee to be some great one : yet God hath opened thy painted Sepulcher in Wilts , and all the godly fly from thy infection . But to go on , leaving for a time this L. Parson with his female fellow Creatures , as full of security and content , as of lust and uncleannesse . The Reader is to take another relation along with him , that so he may know this goodly Preacher . Wherefore note that Webbs most principall favourite , and greatest choicest associate in the whole Country ; for one of his own Sex , was one J O. a comely young man , and a man of a seeming sober behaviour , even as Webbe himself , of whom a stranger cannot but say , or at least think , that butter would not melt in his mouth ( as we use to say ) yet here you will perceive , as the Proverb is , The still Sow eats all the draught . This man with his Cob-webb seeming sobriety , and unclean inside , is taken by Tho. Webbe , as men use to take their wives , For better for worse : So I say , this man is honoured with the title of Webbs wife , for so he cals him , My wife O ; and O owns Webb for a husband ; and now where ever they come , 't is my wife O , and my husband Webb . True it is , Webb is become a great lover of Musick , which to prophane hearts is an in-let to lust : but whether ever he plaied any hellish tune with his Organ or Church musick yea or no , is not yet discovered : But this is discovered , that both the man and the man-wife were in other things brethren in iniquity , and have brought more shame upon the professors of the Gospel , then all the hypocrites and whore mongers of this later age . This J. O. is of an honest Stock and Parentage and lived in his Country in good esteem , and with good repute , till such time as he was all wood and Married to this holy unholy Parish-Parson , Tho. Webb . But now Cat after kinde , he soon becomes Ranting ripe , and enters with the first upon the Stage , publickly to act what he had privatly learnt from husband Webb : Whereupon he shakes hands with , and bids farwell to his naturall affection ( the first step towards the perfection of Ranters ) he forsakes his own lawfull wife , dwelling , and children , and Country to boot ; and takes to himself as a Companion and Traveller , a light Maid forsooth , being his neighbours daughter , which he takes without parents consent , as his fellow creature ; and away he goeth : and as Webbe before , so Mr O. now travels into other Countries , to gain credit and esteem , which in his own Country was totally extinct . And the better to do this , Webbe makes him a Preacher before he goeth ; for Webbe is most eminent this way , to teach men how to use the tongue ; so as it may not prejudice the principle or the practice of their purely impure sect , or hinder the building of their R. Babel . Well into Kent and into the Isle of Shepy there these travellers go : O. appears there like a great new light , though no bigger then a farthing candel , grows into esteem with men of quality , and with the good people in those parts becomes a most singular Preacher there : and gains a living or some other stipend for his said Preaching : but long he continues not there , ere all the fat fals into the fire , and the two Lovers fall at variance ; and so through the righteous judgement of God , the Travellers return , the woman to her Parents , and O to his Wife and family , crying shame on his shamefull progresse , and pretending to the Authour great sorrow ; and hath promised to lay open the pernitious waies of the Ranting crew . Wherefore no more of this , but to conclude this sad story with these Queries . 1. Whether J. O. aforesaid being an ingenuous young man , was not a fit piece of the Creation , to be a wife for T. Webbe the Parson ? 2. Whether the said Webbe be not a man of a thousand to make a Parish Parson , and publique Preacher in this time of Reformation ? 3. Whether all the godly people in Wiltshire ought not to admire the singular parts and gifts of this famous non-such Parson , as the happiness of such as injoy him ? 4. Whether they ought not to be recommended amongst those that are eminent lovers of Liberty and Christianity , that subscribe a Certificate of Webbs preachings and actings , to help him to preferment for the future in a strange place ? But now to return and review this famous mock-Parson , with his female fellow-Creatures , you may finde him enjoying his liberty with all quietnesse and content , and for a time without check or controul swimming down the stream of lust . Yet the hand of Justice is pleased sometimes to fall upon , and to affrighten , even those that are lulled asleep in all carnall security , and become senslesse in their lusts ; and so it happens to the unhappy Parson , who thought erst while that he had for ever silenced his wives tongue , and his own conscience , but now findes himself deluded : what ever his conscience doth , yet his wife grumbles afresh , and begins to look sad upon the businesse , and to take to heart her husbands familiarity with his fellow-Creatures ; and so much is the poor woman perplexed with their doings , that she seems willing to chuse death at any hand , rather then her husband should continue in the tents of wickednesse : whereupon Webbe is advised to have a care of his wife , and to remove her from the aforementioned family , otherwise evil would come of it . Well , the Parson seeing no other remedy prepares himself for a journey , and takes his wife with him ; a great kindnesse , that a man of his principle could so far humble himself and deny himself , as to leave for a while his fellow Creature , and cleave to his wife , but Patience perforce is a medicine for a mad Dog . the Cynicall Parson is necessitated hereunto , for fear of , and to prevent a worse inconvenience : But it 's not long ere Webbe returns in hopes to be accounted a white boy , as formerly , and to be received as in times of Yore ; but he is deceived in his expectation : He is to give an account of his idle journey , of his pretended kindnesse to a simple thing call'd a Wife ; of going out and returning in , as if he were at his own dispose ; and so high are these misdemeanours stretch ; that the silly Parson is at his wits end ; for being an English man ( and more a Parson ) he goes better led then drove ; he answers his fellow Creature somewhat sutable to her furious spirit , and pretends more love to his wife ( contrary to his former promise or the rule of Ranting ) which was crime enough : but 't is an ill winde blows no body good , the poor woman is like to enjoy better times then formerly , whilst on the other side the fellow Creature acts the part of jealousie even to distraction , pretending she would be her own executioner , and lay violent hands on her self : Yet still the breach grows wider , and the difference greater ; that God who sets bounds to the raging sea , sets bounds also to the raging lusts of wicked persons . The pitifull Parson is in a peck of troubles ; whilst things are thus disjointed , he well knew he was the common table talk of the Country , that the godly people grieved for him and were ashamed of him , that the prophane made him their scorn and reproach , and with the same wounded through his sides . All that appeared for Religion or Righteousnesse in those parts ; therefore now the man resolves upon another way , and though his fellow Creature causeth the P. to break the Parsons head , yet afterwards she brings him a plaister , in hopes to reclaim him ; yet he resolves to set up his flag of defiance against his own dear fellow-Creature : [ Ranters are seldom long true to themselves or principles : ] neither her strikings or stroakings , nor frowns , nor flatteries , nor threats , nor fawnings , shall move him to hearken to her again : So that the house is so foul , and the much stirring hath caused so great a stink , that the housholders must part , P. W. to his Parsonage , and the rest , Gent. as you were . Now the mock-Parson bethinks himself how to regain his lost Credit with the good people , and such as are enemies to the Ranting way ; and to that purpose pretends a sight and sense of his sin ; cries out also upon the lewdnesse of his fellow-Creature . She also ringing a Langley peal of Webbs wickednesse and uncleannesse , both which follow in order briefly . The spirit of a man seems to possesse the hatefull hearts of the late lustfull lovers ; and as great is the present hate , as the former love , so that the Magistrates are complained to , and called upon to hear the businesse ; whereupon a day and place is appointed , where two of the next Justices meet ( viz. ) Mr Stokes and Mr Shute . But before the meeting , Mr Stokes receives these ensuing lines , on the behalf of Parson Webb . Sir , I have something to declare unto you , which though I know not how to speak for my self , yet I can hartily beg you for my friend poor Tho. Webbe , which his fall it is true is exceeding great ; and by himself greatly lamented , and to my knowledge so exceedingly beset by a pernitious woman , and her perfidious bloudy company , that did you know the particulars you would take her to be the only monster of that Sex : And I hear you go anon where you will have the hearing of it ; for Gods love have no prejudice against him for former failings acted by him : but answer the desires of an insatiable woman in her own folly , and you shall a thousand times engage , &c. Fra. Bayliff . Well the time appointed is come , the Justices met , and many Country people of all sorts are come together to see these rare persons , and to be informed in the truth of things : But by reason one of the Justices could not stay , there was nothing done as to Justice that day , only the parties charged each other with horrid crimes and misde meanours ; and Webb confesseth his folly and naughtinesse in one kinde , denying it in another , Preaching a Billingsgate Sermon , as if he had met with all the Oister wives at once , but was answered in his own kinde ; and so the company was dismist , only another day afterwards appointed for a hearing , which was the second day of Sept. 1650. at Chippenham , where the aforesaid Justices met ; where Mistris Mary White and divers others appear , and tender upon oath to prove against the prophane Parson these high crimes and misdemeanors following . The Information of Elizabeth Briscoe , taken against Tho. Webbe Clerk , the second of September 1650. before Edward Stokes and William Shute Esquires . She informeth , That she hath heard the said Tho. Webbe say often times within this half year , upon some private discourse in her Masters house , That Moses was a Conjurer , and that Christ was a deceiver of the people : And that Preaching and lying was both alike unto him . And further saith , That when Lieutenant Col. Lilborn was upon his Triall , the said Webbe drank a health to the counfounding of the Parliament , and then said they were Rogues and Devils . And further she the Informant saith , That the said Webbe said ( in a boasting way ) That he had lain with six women ; and affirmed , that he could lye with any woman except his own mother : and then he named the women , which he had lain withall , ( viz. ) with two Captains wives at Bristol , Mistress R. of Bathe , the wife of Captain M. his Aunt D. of Batheston , and with a Majors wife at London . And further she this Informant heard the said Webbe say , That he had lain with one S. C. of Slaughtenford , and that she had given him the French-pox , and he gave it to his wife . To this foul Charge Mrs White also subscribes her Name at large . Elizabeth Briscoe . I Mary White do testifie the same . The Information of William Lewis Yeoman , and Edith his wife , taken as aforesaid , &c. William Lewis saith , That about the midst of May last , on a Sunday in the afternoon , Tho. Webbe Minister of Langley was asleep in the said William Lewis his Chamber , when the Sermon Bell was tolling , and then he awaking him told him , that there was a great number of people come to hear him : Whereunto he then answered , Ah poor fools , they be come to sit and gape upon me whilst I tell them lies . And then further said , Now Preaching and lying are to me both one case : and also Edith Lewis , wife of the said William , was then in hearing of these words so spoken by the said Webb , as aforesaid , who verrifieth the same . William Lewis . Edith The Information of Anne Brewer , wife of John Brewer of Corsham , taken as aforesaid . Who Informeth , That about Whitsuntide last , she heard Mistress Mary White tax Thomas Webb concerning the words that he had formerly spoken unto her , which were , That Moses was a Conjurer , and that Christ was a Deceiver of the people ; which he did not deny ; but said , If Mistress White would swear it , he would forswear it : and then also said , That Preaching and lying were both one case unto him . And then Mistress White further charged him that he did about the time that Lieutenant Col. Lilborn was upon his Trial , drink a health to the Confusion of the Parliament ; whereunto he replied also , That he would forswear that ever he drank any such health . Anne Brewer . Besides all this , Mistress W. chargeth the said Parson to have endeavoured to force her Chastity , and strive to Ravish her in her husbands house : And withall she produceth two other female creatures of the same house ( viz. ) a married woman , and her own maid-servant ; who would have sworn that the pretious Parson would have committed uncleannesse with them , and had attempted the same oftentimes . Withall the said Mistress White chargeth the Parson and fellow-creature to be a great Ranter ; and to prove this , she produceth this most horrid and blasphemous Letter , written to him from one Salmon , the Contents whereof followeth . My own heart bloud , from whom I daily receive life and being , in whom my eternall freedom is perfected , to whom is ascribed now and for ever , Amen . Thou art the Webb of my own spinning , I have laboured to bring them forth in this glorious form that thou now livest ; let me cloath my self with the Webb of my own travel . My dear thou art to me as a garment of Needlework , I wear thee as my choicest robes of Royalty ; because thou art as a vesture upon me , winde nor weather affright me not ; the Northren gales and Borean blasts of cruelty , I know cannot pierce through thee , my garment of salvation . Well , to be brief , I know , my heart , thou art not altogether unascertained of my present estate as appears by yours lately received . My love , thy patheticall lines , I did with much tendernesse accept , and I shall never forget thy love therein manifested . Cop , my , thy own hart is gone to London ; No other note from the Vulgar but hanging at least for him . The last week five one a Souldier was burnt through the tongue for a businesse of the same nature . The glory of these things possesseth multitudes both in City and Country , notwithstanding all their cruelty . For my own part I finde my Genius much elevated and heghtened , to look the worst of casualties in the face , that can succeed these things : My condition outwardly is very poor , when lying here at great expences , yet am I made not to care for the future , although sometimes I scarce know over night how I shall be provided for on the morrow . Well , what my Titular Angel , the Gardian Genius will do with this handfull of earth , I know not , neither am at all troubled , but that if I live , my love to thee ; if I die , I die to thee : So that whether living or dying I am thy To . Salmon . Ten thousand salutes , alias holy kisses to thy dear wife , with whom is my heart ; my tender respects to thy Vncle , my Father , his Spouse , my beloved , my dear love to Mary your maid : Eternal plagues consume you all , rot , sink and damn your bodies and souls into devouring fire , where none but those that walk uprightly can enter . Sirs , I wish you damnable well , because I dearly love you ; the Lord grant we may know the worth of hell , that we may for ever scorn heaven : For my own part I am ascended far above all heavens , yet I fill all things , and laugh in my sleeve to think what 's coming : well I say no more , but farwel . From my Pallace of Royal Majesty , in the last year of the reign of the beast , and in the day wherein the neast of all hearts are ripening as fast as possible may be . Coventry , April 3. 1650. Well , you see what the Charge is , and by whom laid against the prophane Parson ; not by the Justices , not by such as were enemies by profession , but by his own converts , his endeered lovers , and fellow-creatures ; these are they that vomit the Spider out of the Webb , and spread the venome of its poyson in publique , which before lay private amongst the fraternity . Yet to all this the Parson pleads the general issue , Not guilty , especially not in manner and form as is alleadged ; and therefore he gives the special matter in evidence ; and by a fained repentance ( as afterwards will appear ) he confesseth his notorious wickednesse and uncleannesse , and promiseth amendment for the future . This repentance of Webbs appears in these particulars . First , By his seeming humiliation . Secondly , By his Confessions to persons wholly averse to the cursed principles and practices of the Ranting way . Thirdly , By Letters under his own hand writing . 1. As for his Humiliation 't was wonderfull to behold the head of this Bulrush to hang so low ; his countenance is changed , his looks more lamentable , then lustfull ; the extraordinary poudring of his head and frizling of his hair , and other inticements to lust and wantonnesse ( his former every daies garb ) is now wholly laid by , and in all things he now appears as at the first , Poor Tho. Webb , and not like the proud and insolent Parson of Langley ; and it 's remarkable , how at the first meeting of the Justices , he smote himself upon the breast , and threw himself upon the ground before many witnesses , seeming exceedingly to lament his unclean life . 2. His Confessions were wonderfull , both to Mr Stokes and divers others , to whom he confessed , that he had frequently committed folly and uncleannesse , even ever since the death of his second wife ; and that he had committed the detestable sin of uncleanness so often in one day , that he was glad when he could take the Air . And further before many witnesses confessed , that the child which the Gentlewoman was then great withall , was of his own begetting ; naming the time when , and the place where it was by him so begotten ; and that he never forc't her , neither needed he to do so , but that alwaies she tempted him to commit the sin of uncleannesse with her : And further the said Webb alledged that Mistress W. would have hid him for some time in a private place in her husbands house , as her own closet , and then make the Parsons wife , and the world believe that Webbe was gone beyond sea , whilst in the mean time a stock of money is providing for such a journey , that they might go both together ; with a world of other things of a vile nature , which for brevities sake I passe over . 3. The Letters under his own hand writing follow , which are upon record , and in the custody of Mr Stokes , and so not to be denied or forsworn by the Parson , or any others of the Ranting Knights of the Post . To the Worshipfull Edw. Stokes Esq . and Justice of the Peace for this County : Present . Dear Sir , PRay give me leave to expresse my whole self unto you , which by these in brief I shall do in the name of a true Christian , one who sincerely loves the Lord Jesus Christ : It 's well known to our loving and wise God , that evil that hath been committed by me , which I cannot chuse but confesse and acknowledge , for my sin is alwaies before me , and for the same I heartily wish my self accursed for the pretious Gospels sake which is blasphemed by it , and truly amongst all my trouble , that is the only thing that troubles me ; for the rest I am innocent , and God himself knows they never entered into my thoughts : But for that , O my sinne which I have committed against my Lord and mercifull God , and all good men , I am guilty ; I have made the members of Christ the members of an harlot , and God hath suffered the strange and adulterous woman to lead my poor simple spirit captive , though she stand like a bold and impudent woman in the justification of her self : O look for a most sad and fearfull coming of the Lords just judgement and vengeance upon her . Dear Sir , I professe to you my heart is smitten within me , for my sin is great , and lies very heavy and sore upon me ; and nothing troubles me but that : as for the present proceedings against me since I knew my self free , and that it 's because God hath called me home from the waies of an adulterous woman , though they should touch my life , yet I blesse God that I am made able to slight them , and to be very carelesse of them , only I shall do what in me lies to defend my self from them : And in order thereunto , whilst I am at London , I shall advise with some friend about it , and so if our wise God so order it , I shall return and appear before you at the time appointed , which is this day fortnight , as I understand , humbly thanking you that you would grant a longer time , and withall I humbly intreat you to stand my friend as to let nothing be acted against me in my absence . I know the way of an unsatiable woman is to ruine and to have the life of one whom they cannot mold to their Lusts . And for my part , if she doth ruine me , as that is her intentions , I shall glory in for greater would my misery have been , if I should have continued in the waies of her uncleannesse . O , dear Sir , it 's impossible almost to believe the many temptations she hath followed me withall , and the many devises she hath used ever since the difference , to bring me over to her self again : But O let me be accursed , and O that the earth might swallow me up alive , rather then I should hearken to her again . Dear Sir , Your neighbour Uncles doth me much wrong , and I am forced to write in an unusual manner to him : I beseech you to desire him to desist and forbear giving out such scandalous and false things against me as he doth : I know he cannot but see into the malicious proceedings that are against me , as by his own words to me he did acknowledge ; yet with them he takes parties , and he and his son in law Crook doth very much wrong and abuse me , whereas if they loved the Gospel which they would professe , they would be silent . Therefore I beseech you , though not for my sake , yet for the Gospels sake desire him to forbear : and truly in equity , though my foot hath slipped and I have sinned against God , yet none ought to devide me , and speak reproachfully of me , especially such who would be thought professors of the Gospel , and so much the more that God hath touched my heart and made it very sensible of its sin . Thus dear Sir , in faithfulnesse and truth I have made you acquainted with my present condition , the truth of which I hope God will make good by my life and conversation ; which is the prayers of him who is , Sept , 2d 1650. Your true friend and servant Tho. Webbe . For the Worshipfull Edw. Stokes and William Shute Esquires , and Justices of Peace for this County : Present . Gent. UNderstanding by my neighbour Brumham that the meeting was put off till Munday come fortnight , I took the liberty this day to go towards London , for that my father lieth very sick and weak , and to see him will be great satisfaction to me . As touching the businesse depending before your Worships , when you and others have had a full and clear hearing of it , and that the tales of both are heard , it will appear to proceed from the height of malice , and that it s but the fruit of an unsatiable womans malice : For the question is thus to be stated , and the businesse is thus to be considered ( viz. ) There hath been a great familiarity and friendship between Mistress White and I , till it was within this three or four moneths , in which time we have both committed a great evil , of which it pleased God to make me sensible ; whereupon I began to forsake , and my spirit grew much troubled , and estranged my self from Mistress White ; which she perceiving , and having attempted allwaies and means to keep me , but finding all to be in vain , she now proceeds in this way against me ; the truth of which our wise and al-knowing God knows , and which all impartial and unbiassed judgements cannot but see : for were there truth in what they say , which there is not , yet for as much as they have for a long time concealed it ; and notwithstanding none was so great and so much in her favour as I was , so long as God gave me over to be one with her in iniquity , it appear to be but malice : Much more might be said to prove that it proceeds to be from malice ; they in telling their own tale bewray themselves , as witnesse M. White , who what he swore to the Jurors , as the Jurors will testify upon oath , when called thereto , he denied before you ; nay though Uncles was by him , and did justifie before him . A fuller relation of the whole businesse between Mistress White and I , ye shall hear upon the day appointed , wherein I shall answer for my self , and which I have provided to passe through the presse into the publique . And if it be the will of God , that through the malice of a strange woman I must suffer , I dare not question my God for it , it is the just wages of sin . O that vile thing that hath been committed between us , and that it will be made very good to me ; for I blesse my God for it , who hath delivered my poor soul out of her hands , for greater would have been my wo and misery , if I should have continued and have gone on with her in our evil courses , then now she can make me by all her false and malicious courses against me ; and therefore rejoyce that God hath called me home , and not suffered me to go on in the waies of sin continually , which makes me very much to slight and to be carelesse of what ever she can do against me ; and I much rejoyce in my present sufferings , being fully assured , and it 's that which I can testifie to the whole world , that my present sufferings are because I will no longer serve the filthy lusts and desires of the flesh , and this is no new and strange thing , Solomon speaks often of it , By the means of a whorish woman A man is brought to a piece of bread , and the adultresse seeks for the precious life . Well , I had rather die through her malice , then in her wickednesse ; and I blesse my God for it , I speak it unfainedly , that I had rather beg my bread from door to door , and end my daies in sorrow , then to sit down with her , and serve the lusts and desires of the flesh as I have done : and so the will of my God be done , and according to the time appointed , I hope I shall be come down from London , and shall wait upon your worships . This accompt I thought good to give you , that so it should not be thought by any , that I had withdrawn my self out of fear , and for being guilty , a thing which my very adversaries will be very ready to give out : No , I bless my God for it , that as to those things which they charge me withall , I am free from them all , my enemies themselves being judges , if they will speak but the truth : However the Lord will judge between us , and to his judgement I refer my self , and am no waies afraid what they can do unto me : Now I shall rejoyce , for I account it 's better to suffer by sin , and forsaking the way of uncleannesse , then it is to suffer in sin and in the way of uncleannesse . O bepity that woman , for there is a most fearfull coming of the Lords vengeance and judgement upon her . Gent. I am Your most humble servant , Tho. Webbe . Both the aforesaid Letters were received by the said Justices , Septemb. 2. 1650. To the Worshipfull William Shute Esq. this . Worthy Sir , ACcording to my promise I have been with M. Stokes , to whom I have given satisfaction , as by our tithingman I have sent M. White word more then once or twice , but he cannot tell how to leave his old way of contention : and therefore out of a malicious spirit he troubles your Worship , seeking thereby to make you an instrument to execute the base and wicked desires of his wife and her wicked confederacy : But I know not what the will of our wise God is to do with me ; I have no heart to stir , but to sit still and see his salvation which he will work for me , and patiently take his present hand that is upon me ; for it 's just , and I have deserved it by my great folly , wherein with that woman M. W. I have caused the name of Christ to be evil spoken of , and his dear Saints reproached , for which the Lord give us both hearts to be truly humbled , and to repent with a repentance that may never be repented of , which is truly the hearty prayers of him who is : worthy Sir , Your Worships most faithfull friend and servant , Tho. Webbe . Nay , besides all the foregoing signs and tokens of repentance , the Parson proceeds further , and desires all persons to take warning by him to beware of a whorish woman ; and not only was this advice to single persons or to persons in private ; but his zeal carrieth him farther even into the pulpit , where in the face of the whole Congregation at Langley aforesaid he Preached upon that Text mentioned , Proverbs 6. 26. For by means of a whorish woman a man is brought to a morcell of bread , and the adulteress seeketh for the precious life . From whence he admonished his Auditory to beware of such persons ; telling them that Solomon was experienced that the adulterous woman tended to the ruine of all those that followed them , and likewise ( though he was no Solomon ) yet he brought in his own experience ; and by that also urged the Parishioners not to follow the way of uncleannesse with such , as he had done , &c. Upon the view of the aforesaid Humiliation , Confessions and Letters , being acted to the very life ( by this Jugling Parson ) many were in expectation of a great change , and began to think he was real , and so truly sensible and sorrowfull for his evil and unclean life , and therefore he was received again into favour amongst many good people , who exceedingly rejoyced in his returning , who were but lately grieving for his Ranting and wickednesse . Neither can his seeming repentance be parallel'd by any Converts , though sincerely returning home to God , especially in the former part and outward appearances : But as the joy of the hypocrite is short , so the repenting of wicked and unclean hearts , is but as the crackling of thorns under the pot ; as lightning fils the room with light , but suddenly leaves it as dark as formerly ; or as the morning dew dried up with the rising sun ; or as the early summer-fruit is soon ripe and soon rotten ; so is the repenting noise of the Ranting Parson , whose crackling is extinguisht with the fire of lust ; the lightning leaves the room of his prophane heart , and darkness keeps possession there ; the dew is dried up through the rising up of L. flames ; and Rottennesse seaseth the early fruit of his seeming repentance . Solomon saith truly , Pro. 27. 8. As a bird wandereth from her nest , so is a man that wandereth from his place , &c. Was not this man as a silly bird to wander from his place ? from his lawfull calling ? from the wife of his bosome ? from his pretended purity , to lay the egs of his filthinesse in other birds nests ? But because he could act any part on the devils stage ; he imitates the Cuckoe also , the better to increase a generation of a more pure strain then are produced by lawfull marriage . And then see how farre he wanders in a counterfeit repentance : one would have thought his own tongue had raised so many Bulwarks against his own self , that it was altogether unpossible for him any more to return again into his wonted folly or way of wickednesse , or to have familiarity with his fellow-creature any more for ever . But it hath been the usuall practice of these vain persons to give the most cursed titles to each other , that ever the world practised , or the devil invented , as Toad , Toads brood , Toads Spane , Witch , Devils brood , and such like , with most horrible cursing each other , like mad Bedlams or Devils incarnate . See Salmons Letter before recited to Webb , and yet they love each other intirely ; scorning and jearing all that are not of their own Sect ; their prophane language and terms being as they pretend , uttered in a mystery to destroy the precise wickednesse of the professing party , who make conscience of these words , waies and actions . So it seems that what ever the Parson pretended , yet he intended no such matter : he now slights and scorns all those to whom he had confessed his wickednesse , and to whom he promised amendment , and dotes again upon his fellow-creature ; enters into the house of H. W. at set times , and at private waies , where all matters of difference are husht up , and the fellow-creatures reconciled upon a personall Treaty ; after the Gentlewoman was brought to bed , and delivered of her childe ( which Tho. Webbe said he begot . ) This agreement of the fellow-creatures , fils the Country with a famous sound , astonishment seiseth the hearts of those that lately rejoyced in his repentance and return ; but now all their hopes of him die , in so much that divers reject farther society with him , which the lust-loving Parson bears with scorn enough ( being so abundantly satisfied with returning to his vomit . ) The old lascivious dresse and garb is now taken up again , and the humble Parson acts afresh the part of a most proud and insolent phantastick , and appears more like unto a prophane stage-player , then Parish Parson or sober Christian . His long shaggy hair , which lately hung like a forgotten excrement , is now taken into consideration , and furbisht up with so much frizell and pounder , as if nature or lust had altered its course on the sudden . We have read of men , that through sudden fear have been turned grey in one night ; why may not a lascivious joy upon its resurrection operate as much upon this vain man ? 1. His companions now are not these to whom he pretended a repentance , no , they are slighted , but the Ranting professors , and such as were most notoriously ignorant or scandalous , or both ; these are his fellow-creatures and daily associates . 2. Solomons Proverbs which lately were so well expounded by him , and applied against whorish women , are now expunged out of his mouth and minde , and the rest , his study of the Scripture must give place to a study more noble in the esteem of illiterate Ranters , called Astronomy ; in which he is likely to become a proficient as soon as other Egyptian fortune-tellers ; nay more , he being a man of so much learning , wisdom and experience , may happly attain to know how far he may wade in English dirt , and not fall into a French mire . 3. 'T is not Davids Psalms of repentance or praising that the Parson can now sing , but foolish fancies and witlesse songs are his delight , being uttered ex tempore . 4. Musick and mixt dancing is now also grown into fashion and practice , with this Parish Parson , to which the youth of the Parish and others are invited , that so the work of conversion may not cease , nor the building of the Ranting Babel be at a stand any more , as lately in the Apostacy of the prime Parson and fellow-creatures . 'T is recorded of Cain , that to quiet his accusing conscience he went to build Cities ; and the learned Parson Webbe knows that a multitude of businesse , and variety of imployments , was the only means to make him have no more conscience of sin ; and therefore farwell humiliation , confession and sorrow for sin , I have other fish to fry ; welcome my sweet Mistress ( let the falling out of us lovers be the renewing of love . ) Welcome my lascivious dresse and whoring garb , I am no precise Parson ; welcome thou new noble study of Astronomy , I am weary of this Scripturing ; though I have gained a Parsonage by it , yet I 'le use no more then may keep it : welcome my fine fancies and ex tempore songs , you are pleasing to me , and I with you must please my fellow-creatures : welcome Musick , mixt dancing and mirth , thou art more pleasing to me then those sighs and groans which erst while I poured out most foolishly , to the great scandall and reproach of the Ranting cause ; this is the way to attain to our true liberty and freedom , which a foolish niceness would rob us of . Such expressions all wise persons reade in the Parsons practice ; and whether the particulars are not fitting qualifications for a Parson and publique Preacher , let Christians stand by whilst the prophane world judge . But to proceed with all possible brevity ; The reconciliation is upon such sure grounds between the fellow-creatures that it holds to this day ; yet the counsell of the Lord shall stand ; destruction shall arise to evil doers from among themselves . And therefore the Reader is desired to take notice that when Thomas Webbs family was united with Mistress W. there being houseroom enough ; another of the same gang is taken with his family , and there retained as a convenient inmate : for the fellow-creatures were acquainted with the old saying of Cheaters , when they have enticed young travellers into their company , The more the merrier . Now you must note that this man ( William Lewis by name ) was lately become a very great enemy to M. Stokes , who had formerly opposed him in his Ranting principles : For the first that ever manifested those principles publiquely to M. Stokes , was the said W. L. and F. B. Whereupon the said parties were received with greater love amongst the fellow-creatures at Langley , and the said W. L. entertained , and who but he with the Parson and his , &c. And so they continue great friends for a good space ; but when the differences first arose between Webbe and his Mistress , this Lewis and his wife assist Mistress W. and chargeth the Parson , as you may see formerly expressed ; wherefore the Parson resolves to call them to an accompt for taking parties with the weaker vessell against the mighty male Ranter . But Lewis being now jealous of this new friendship , is become a strict observer of the waies of Parson Webbe , and dislikes with his private approaches through bye waies , and his long abode made upon his friendly visits early and late ; he now begins to have an evil opinion of his Landlady , and thinks her as lewd as her fellow-creature : Hereupon Lewis discovers his minde to his own wife , she thereupon-declares to her husband , what she both heard and saw . Now the rage that was formerly in Tho. Webbe the Parson against his fellow-creature , who likewise hers against him , unite against Lewis and his wife , and for telling tales out of school , are threatned to be soundly whipt . Fear now possesseth the wofull hearts of Lewis and his wife . Mistress W. takes with others a journey to Glocester , and to the whispering place or some better Oracle they repair , where being advised , home they return , and in their company one J. M. for the better nodification of Goodwife Lewis , upon whose aproach she is surprised with fear of what former threatnings would amount unto in the close ; and therefore though it was late in the night , and the waters out , yet as late as it was , away runs Lewis and his wife to Justice Stokes , and requires a Warrant of the peace against Thomas Webbe , Mistress W. E. B. her servant , and the said J. M. Mr Stokes knowing the aforesaid parties were Ranters all a row , was very shie of medling with them , and unwilling to hearken to any of their stories or complaints , and the rather , because the parties complaining , as well as the fellow-creatures , were his bitter enemies , and expressed so much a good while before ; because as a Magistrate he had expressed himself ( as well as being a Christian ) against the Ranting principle , as is before remembred . Wherefore Mr Stokes demands of them why they trouble him about such complaints ? why at that time of the night ? why they did not rather get the assistance of some of their friends to reconcile them ? or if not , wisht them to repair to some other Justice of the Peace . To which William Lewis answers , Sir , although there have been some former difference between us in matters of opinion , yet I take you to be a just man , and that you will do Justice impartially , which is that we desire : He said , we came this late , because , it was but even now that Mistress W. and her company came home with I. M. a most wicked and prophane man ; and that he was brought on purpose to do his wife or himself a mischief , and had given out threatning speeches so soon as he was alighted from his horse , the woman in the mean time seeming to be wonderfully affrighted . Mr Stokes asked her how they fell at variance : the woman replied that she had discovered some lewd actions of Thomas Webb and Mrs. W. which was come to their ears again , and therefore they have threatned and sworn to be revenged upon me and my husband ; so that I dare not return home any more without danger of life , and therefore I desire surety of the peace to be granted against them . Mr Stokes replied again , Surely I doubt 't is not fear brought you hither , but rather revenge ; for I understand you were arrested at Mr Whites suit the other day . William Lewis confessed he was arrested , but the cause of that arrest was but a beginning of that revenge which the Parson and Mistress W. had threatned against them , because they disliked their wickedness . She said further , she would not for a world go such a way to work as to seek revenge , but she could take her oath that she was afraid of her life . When nothing would serve to silence the parties , Mr Stokes tenders her ( with admonition not to swear falsly ) the Oath , which she takes , and thereupon grants her a Warrant of the peace against the said Parson Webb , Mistress W. I. M. and E. B. After the Warrant was perfected , these persons make a full relation to Mr Stokes of all passages at Langley between the fellow-creatures , and particularly William Lewis acquainted him with the foul act of Webbs being taken in the act of adultery with Mrs. W. a little after Michaelmas last past , and this complaint to Mr Stokes was Nov. 23. 1650. William Lewis cals his wife , and she makes good the Information , and tenders to swear it ; divers questions Mr Stokes put to her tending to weaken , if not stifle the Information : but she stands boldly in the justification of it , with a world of other most horrible and hatefull crimes and practices of theirs , not to be named . Two questions Mr Stokes desires them to satisfie him in ; one is Why the fact was concealed till now ? The second was , Whether ever they took M. W. to be a good woman ? To the first query the answer falls in from the womans own mouth ; afterwards to the second he answers , that they lookt upon M W. to be a godly , religious , and as wise a woman as any in the Country , till of late they had found to the contrary ; but Webb had discovered himself to be a leacherous knave long ago . Well , Mr Stokes takes the womans Information , but not upon Oath , and so made no further proceedings upon it , thinking perhaps the woman might be ( as Ranters usually are ) of another mind another day . But they continue the same tune from day to day ; W. L. follows Mr Stokes for a prosecution ; M. Stokes acquaints two of his fellow-Justices with it , and a day is appointed for a hearing of the business . Well , in the mean time the Warrant of the peace is served on M. W. and Thomas Webbe , and they also meet on the 25. of Novem. before M. Stokes ; M. W. gives sureties to keep the Peace ; Webbs credit is so much cract , that he must needs pretend that he will go to Goal ; yet rather then he should go alone , and be in Lo●s pound without a fellow-creature , M. W. ( such is the tender love and pity of the woman to the Parson ) moves her husband to stand for one of Webbs sureties ; but some having more wit then some , he refuseth , and pleaded an ingagement to the contrary ; at which the little Gentlewoman seems angry : And anon M. W. and his wife mount on horseback , and are returning home ; but before they had rode a flightshot from the place , M W ( findes better arguments on horseback then afoot ) prevails with her husband to become a surety for the Parson ( what will not love do ? ) So M. W. and his horse face about , and he brings his wife with him for a witnesse that he himself ( with another Gentleman ) was surety for Tom. Webbe , that he should not go to Goal , nor stay at home to break the publique peace ; so away they went : And for as much as William Lewis had expressed himself to be in a great fear of M. W. life , by the fellow-creatures , they sent M. White to another Justice of Peace , where he swears that he standeth in fear lest W. Lewis , Edith his wife , &c. will take away his life , hurt and main his body , or burn his houses : Whereupon he obtains a Warrant , and binds them to the Peace : withall , the better to effect the businesse , ( viz. ) the design of the fellow-creatures , he procures a Warrant to search for stoln goods ; by which means they search Lewis his part of the house , and pretend they finde goods of M. W. there : So they arrest Lewis as a felone , and hale him and his wife , &c. before the Justice , where whilst their Mittimus is making , and M. White binding over to prosecute , Parson Webb and his , &c. are imployed in getting Lewis his possession ; so they are turned out of doors , and their goods secured to the totall undoing of the said Lewis . The Information of Henry White of Langley Buriall Gent. against William Lewis and Edith his wife , taken upon Oath , before Edward Stokes Esquire , Novemb. 26. 16●0 . He this Informer saith , that of late he hath had certain houshold goods , feloniously stoln from him the said Henry White out of his dwelling house , and having obtained a Warrant from a Justice of peace , he made search in a part of his own dwelling house at Langley aforesaid , being in the possession of the said William Lewis , where he found certain parcels of his goods 〈◊〉 lost , ( viz ) One new Exe for a Wam never used ; certain Apples , in measure about one bushel , and a certain Table-board in length about ten scot ; whereupon he the said Henry White chargeth him the said William Lewis and his wife upon suspition to have feloniously stoln the said goods at severall times from the said Henry White . Henry White . The Examination of William Lewis taken as aforesaid . He this Examinant saith , that he is altogether guiltlesse of the felonies charged by M. White against him , That the Exe mentioned in the Information , was lying and being in the room where upon search it was found , when he the Examinant first entered possession of that part of the house belonging to M. White in Langley aforesaid , and there ever was at M. Whites command for his use : For the Apples , he this Examinant saith they were his own goods by vertue of a contract or bargain made with M. White about three weeks before the feast of Michaelmas last past : As for the Table-board he this Examinant saith he borrowed the same of Mary the wife of Henry White , and set the same upon two Tressles in a certain room of the said house , not with any intent to defraud the said M. White ; and further he this Examinant saith the said M. White hath four or five times in a day frequented the said room . and made use of the said Table , and never questioned any thing till this very day ; and further he hath not to say . The Examination of Edith Lewis the wife of the said William , taken as aforesaid . Shee this Examinant saith , that the Information is altogether untrue , that the said Exe was in the said room when she first came into possession thereof with her said husband : That the Apples mentioned in the Information , are her said husbands goods : That the Table-board was in the house when they came to it , and there they intended to leave it : And further she saith , the said M. White did every day resort into the said Room , and made use of the same Table , and till this day never questioned the same ; and further she hath not to say . You see what the felony is which M. White through the instigation of the fellow-creatures charge against Lewis and his wife , and you may easily guesse that the warrant of the peace was upon the same ground . Notwithstanding the Grand jury at the triall findes M. Whites Bill of Indictment to be but an Ignoramus . By what is past you may perceive what a spirit of giddinesse had possessed the primest actors upon the Ranting stage . The Idolators of old having worshipped their Idol God , through the just judgement of God Almighty , fell out among themselves , and sheathed each others sword in their brothers bowels : So these having committed folly , act the part of madnesse and enraged fury , and resolve never to quit the stage till they have devoured each other , and then the longest liver take all . Lord how true is thy word , Though hand joyn in hand , iniquity shall not go unpunished . 'T was wonderfull to see the love of the fellow-creatures , but the other day what a union there was among these persons , and others of the same kidney , not yet named , united in family , living under one roof ; united in principle , united in practice , united in all things becoming fellow-creatures and lovers of community ; yet now like simple children , which for a time delight in each other , and laugh and play friendly together ; but anon , fall out and fight with each other , or rather like drunkards , which for a while love each other intirely , praise each other to the skies , and despise all that are not as themselves , pot-companions ; yet afterwards having added drunkennesse to thirst , fall to boxes and blows amongst themselves , wounding and tearing each other to pieces : such was the behaviour of these who were drunk with folly and frenzy in the time of their Ranting Catterwalle . You may perceive all the discovery made by the actors themselves , and very remarkable it is that their own councels and their own tongues brought their horrid wickednesse to light , loudly proclaiming that publiquely , which before was but privately suspected and whispered . Remarkable also it is that hitherto none prosecuted them to this day that were not of their own party ; except one warrant granted against the fellow-creatures , at the request of one S. V. about August before ; to whom one of the faction and councell discovered their wicked waies and practices ; but the businesse being upon the stage , the discoverer shrunk in the wetting , only manifested that birds of a feather must hang together ; otherwise not a man moved towards their publique prosecution , or any way sought their disgrace . Neither need any man act that way , seeing the parties concerned had entered upon the work , as if they had taken it to task . 1. So you have seen the breach , first made between the most choice fellow-creatures , after the highest expressions of love and L. 2. You have seen the breach made up again by the learned Parson ( in wickednesse ) alias mock Parson . 3. You have seen the said Parson , First , in his seeming sobriety . Secondly , in his Ranting . Thirdly , confessing and repenting . Fourthly , Ranting as before . 4. You have seen evil arising afresh against both Parson and fellow-creature from their own Sect and gang . 5. You have seen the fellow-creatures furiously working the ruine and destruction of their accusers . Now it remains that the charge of Lewis and his wife against Tho. Webbe and M. W. and the proceedings of the Justices thereupon , be also made manifest , as it lieth upon record , which is here made publique upon this account , only to manifest to the world that the ruine and distraction of this people arose from among their own selves , and not from the Justices , as Tom Webb in his masse of malice most untruly gives out . The Information of Edith Lewis wife of William Lewis of Langley Burhill , Yeoman , given the 23. of Novemb. 1650. unto Edward Stokes Esq . against Thomas Webb of Langley aforesaid Clerk , and Mary White wife of Henry White of the same Gent. for and concerning the felonious committing of the horrible and crying sin of adultery together , and now again taken upon oath this 9th of Decemb. in the year aforesaid before George Ivy , the said Edward Stokes , and William Shute Esquires , three of the Justices of the Peace within the said County , as followeth . Who saith , That her husband and she living in part of the said Henry Whites house in Langley aforesaid , she this Informant was sent by the said Mistress Mary White to Chippenham upon a Saturday , between Michaelmas and Alhallontide , and making more haste from thence , then she usually did at other times ; she went into that part of the house wherein the said Mistress White lived , and finding no body in any of the lower rooms , she went up stairs , and a chamber-door near the stair-head being open , she stept into the said chamber , and there saw the said Thomas Webbe lying upon the body of the said Mistress Mary White , and being in the very act of adultery with her , upon the bed there : And further she this Informant saith , that there was in the same room at the same time one John Morrice a souldier of Gloucester , who hastily came to the said chamber-door to put back her this Informant ; he supposing ( as she conceived ) that she had been Mr Henry White aforesaid , husband of the said Mary : but she being in the chamber before he could shut the door against her , he let her alone , where she stood as one amazed , and in exceeding great fear . Then the said Thomas Webbe arose from off the bed and place where he lay , to one side , and the said Mary White to the other side , and afterwards they two together , with the said Morris , fell to dancing , using in their said dancing much filthy and unclean language , worse then ever she this Informant heard from any others , with whom she this Informant complied in dancing for the time , for fear they should do her some mischief , but was glad when she was gon from them . And this Informant being asked , why she concealed it so long , saith , that she told her own brother Thomas Riley of Calve of it , the next day after it was done ; and that she durst not acquaint any other with it , for that she lived under the same roof with the said Mistress White , and did not know what injury they might have done her , if she should have spoken of it : But not being able to hide it long from her husband , at length she acquainted him with it ; who , as soon as he heard of it , caused her presently to go to Justice Stokes , and inform him of it . And this Informant appearing again before the said George Ivye , the 17. day of February following , saith further , that the day wherein she took the said Thomas Webbe and Mary White in the act of Adultery , and left uncertain upon her former Information , was the very next Saturday after Michaelmas last past , as she doth now perfectly remember . The Information of William Lewis of Langley aforesaid , Yeoman , taken upon Oath the 17. day of February 1650. before the said George Jvy , against the said Thomas Webbe and Mary White , as aforesaid . Who saith , That about the 10th or 11th of June last past , there being a great falling out between the said Mr Webbe and Mistress White , she the said Mistress White did in the presence and hearing of this Informant and divers others , charge the said Mr Webbe , that he had many times indeavoured to ravish her , & force her chastity : to which the said Webb replied , that he needed not to do so , for that he had oftentimes had carnal knowledge of her with her own consent ; and that she had sent her own husband Mr Henry White to fetch him four mornings in a week out of his bed , of purpose to ly with her ; & that she had formerly told him , that the childe where with she then went , was his , and that he begot it on her on S. Stevens his day at night last past ; and that her servant Elizabeth Briscow was as good as her self , for that she lay with John Morris and young Organ of Castle-combe : Which things being bruted up and down the Country , some honest and religious people of Calve sent one Thomas Riley of the same , to this Informant , to learn the truth of it ; to whom he the said Informant gave this answer , That the said Mr Webb and Mistress White had charged each other as aforesaid , not only in the hearing of this Informant , but also in the presence of M. White and Mistress Webbe , being the husband and wife of the said Mistress White and M. Webbe , and that he conceived them to be both naught ; and further saith , that this quarrell continued between the said M. Webb and Mistress White , untill the said Mistress White was delivered of the childe wherewith she then went , and it grew to that height , that there were above twenty suits in Law depending betwixt Henry White aforesaid , and the said M. Webb , and that shortly after Mistress White was brought to bed , and indifferently well recovered of her childe birth , the aforesaid Elizabeth Briscow told him this Informant , that her Mistress had a great desire to speak with M. Webb , and had appointed her to bring him unto her : Whereupon this Informant remembring what had formerly passed betwixt them , and fearing that they would grow as familiar again , as they had been before ; did the more strictly observe their doings , and the Thursday following being the next Thursday after Michaelmas last past , he saw the said M Webb and the said Iohn Morris walking athwart the grounds towards M. Whites house , and coming near the said house , they stood still under an Oke , and lookt about them , and after a little pause , they went a by-way through the Orchard and Garden into the said house through a door seldom used ; and the said Morris continued there all that night ; and for the greatest part of the night the said Morris and the aforesaid Elizabeth Briscow drawing a servant of this Informants into their Company did nothing but curse and swear , sing lewd songs , and drink such prophane and blasphemous healths , as this Informant never heard the like before ; and the next morning being Friday , the said Riley ( whose sister he this Informant married ) coming again to his house , he the said Informant told the said Riley , that he feared , that M. Webb and Mistress White would grow too familiar again , and that there would be murther or some other mischief follow it ; and did thereupon turn away his aforesaid servant , and forbid his wife to meddle or make with Mistress White or any of her businesse : And further saith , that his wife told him , that the said Webb and Morris were the greatest part of that afternoon in the chamber together with Mistress White : And this Informant further saith , that the morrow after being Saturday about one or two of the Clock in the afternoon of the same day , M. White and his sister being then from home , and this Informants wife likewise at Chippenham , he saw the said Webb and the said Morris walk in the Church-yard together , and after a little while slipt into the said M. Whites house the back way , through the said Orchard and Garden , and towards the evening he saw the said Webb come forth of the said house again the same way . And the next day being Sunday in the evening , this informant asked of the said Elizabeth Briscow , how it chanced that the said Morris had not preached there that day ? to which she replied , that the said Morris intended to have preached , but she would not let him , and that she told him , that he should not come thither roguing and whoring , and yet make people believe he was godly . The Examination of the said Mistress Mary White taken the 9. day of Decem. 1650. before the three aforesaid Iustices ; she the said Mistres White being then and thither brought , and charged with the felonious committing of the said act of Adultery , with the aforesaid M. Webb , as followeth . Who being examined whether she this Examinant , Thomas Webb aforesaid , and one Iohn Morris were together at her said husbands house on any Saturday betwixt this and Michaelmas last past , or not ? denieth that ever they were , but saith that the said Webb and Morris were on the Friday next after Michaelmas day there in her own chamber , at her said husbands house ; and that all the same time Elizabeth Briscow this Examinants maid-servant was also in the same room , and during all the while that they continued there : and further saith , that the said Webb and Morris have been divers times severally at her husbands house since Michaelmas last past , but never both together , except that one time . And this Examinant doth also utterly deny , that the said Thomas Webb had carnall knowledge of her then or at any other time , or that she , the aforesaid Tho. Webb . the said John Morris , and Edith Lewis aforesaid ever danced together ; or that she , or the said Webb , or either of them are any waies guilty of the things wherewith they are charged in the Information of the said Edith Lewis . The Examination of the said Thomas Webb taken before the said Justices , as aforesaid . Who saith , That there being some suits at Law depending betwixt the said M. White , and him this Examinant ; he the said Examinant and one John Morris a souldier at Gloucester , went to the house of the said M. White the Friday before Michaelmas day to talk with him and his wife about reconciling the said Law-suits , and Mistress White lying in about the same time , sent for him this Examinant and the said Morris into her Chamber , and there had discourse of the businesse : And being further asked , whether he and the said Morris were ever together in that or any other chamber of the said Mr Whites , with the aforesaid Mrs White at any other time since the said Friday before Michaelmas ; confesseth and saith , that he this Examinant and the said Morris have been severall times together in that house with the said Mistress White , but denieth that they were together in any of the chambers of the said house , with the said Mistress White ever since that time , and doth also deny that he had then ever before or since any carnall knowledge of the said Mistress White , or that he the said Examinant , with the said Mistress White , and the said Morris , and the said Edith Lewis danced together , or spoke such words as they are accused of by Edith Lewis aforesaid . After the aforesaid Informations and Examinations were taken , the said Mr Webbe and Mistress White for their said offence were both committed by the three afore-named Justices to the common Goal for the said County of Wilts , where they remained prisoners till the Assises following . When the fellow creatures understood their mittimus , and saw whereto they must trust , they seem to be somewhat milder then before , and more moderate in their language then formerly ; but after a little pause , Webbe being a better Scribe then Parson , imploys his pen , and tumbles out of his treasury of self-confidence and impudence , expositions of the Parliaments Act of Adultery in Folio , and sends them to M. Stokes , amongst which he asserts these particulars . 1. That no Parson ( though made a felon by that act ) is to be proceeded against till after Presentment or Indictment at Assises or Sessions , and the verdict of twelve men is to be the leading card to sentence , or any other proceedings upon this new Law . 2. That no Justice of Peace or other Officer is to imprison or secure the felons mentioned in the said Act , till after Indictment and Conviction . 3. That the Justices had no power to summon Tho. Webbe nor Mistress White before them , nor power to hear the complaints , nor to send them to Goal though offending against the said Act , according to what is charged against them . 4. That the Parliament would rather a man should fly for such an offence then suffer death , and therefore they have provided that no other proceedings are to be then upon Indictment ; wherefore ( saith he ) the Parliament would be glad to be rid of them so . 5. That old Laws are not a rule for Justices to walk by in their proceeding against offenders as are made so by modern and late Acts . 6. That Judge Nicholas can give no councel upon this Act more then another man ; for first , it is a new Law , and he is as young a Lawyer in the knowledge of it as another . 7. It is distinct from all other Laws , for it both afflicts and affords that which no other Law doth . Then he laies down his own verdict upon the Justices proceedings , and saith . That they are Acts of inhumanity and injustice . That they are beyond all Law , equity , reason , president and common respect that one creature oweth to another . That neither Reason nor Wisdom was called to their Councels or Consultations . That their present proceedings were to gain aplause amongst the multitude , and that nothing hath more served the enemies designs , then their cruel and tyrannicall proceedings against them . That such dealings are not amongst Turks and Infidels that are acted against him and his , &c. Then he fals to these Queries . 1. Who shall secure the Tithingman for what he doth upon the Justices unjust proceedings ? 2. What provision is made for conveying him and his &c. to Goal , for a foot they cannot go , and horses they will not hire ? 3. Whether ( seeing they were States-prisoners ) the State ought not to make provision for them , both to the Goal and in the Goal ? 4. Whether they ought not to have received more favour being they were publique persons , and had laid out themselves for the publique , and upon the publique service , though they were guilty , and the Act required such dealings ? 5. Seeing they were bound to the Peace before , and were no Rogues nor Vagabonds , whether that was not sufficient ; and the rather seeing the poor Gentlewoman is sickly , and not inferiour to those that committed them ? Then he fals to his proud and insolent threats , and tels M. Stokes , That for as much as bayl was offered and refused ; now it should not be given if the Justices accept of it . Then for the great wrong and injury which I sustain ( saith he ) through the Justices , I will seek a remedy by a Law and equity . That the businesse shall be publiquely questioned , and Mr Stokes made ashamed of it . That whatsoever he hath formerly confessed or written to M. Stokes , he values it not , but challengeth M. Stokes to do him what prejudice he can , and not to spare . That he is resolved to turn every stone , to finde out , and to be satisfied of the justness of the Justices proceedings against him . The Letters bear date , From my illegal and discourteous restraint , Decemb. 6. 1650. From my unjust , illegal and tyrannical restraint , Langley Buriall , Decemb. 12. 1650. Signed , This Nations true friend and servant , Tho. Webbe . To all which and much more of the like nature , M. Stokes returns to Tho. Webb only these ensuing lines . Sir , Your lines savour of so much passion , conceitednesse and untruth , that to answer them particularly , would argue more vanity and weaknesse in me , then yet you impute to me . I perceive 't is your manner to revile at any that crosse you in your lusts : Your Janus-face and conversation is sufficiently known in these parts . I own those acts of Justice you now lie under ; you may continue your taunts and threats , and do your worst , either with or without them : Justice is my Master , which I cannot betray to humour you in your lusts . Your hypocrisie hath hampered you , and your own practices , if not principles , have brought this judgement upon you , which when you come to your self , you will acknowledge and give glory to God in truth : till which time I am content to lye under your reproach and scorn , and there subscribe , Your , &c. E. S. By what is last past , surely there 's no Reader that views this Parson , but must needs admire him for his deep judgement and singular knowledge in the act of adultery , and the Parliaments Act against the same , of which he is the only expositor after the Ranters understanding , which he hath fully exprest , that it wants no refutation ; and he that goes about to convince a Ranter in any point , either of Law or Gospel , may as well undertake to wash a Black-more white . Yet at length towards Goal the fellow-creatures go , and knowing the farthest way about was the nearest way home , they go as Parsons in Perambulation ; but in stead of reading Epistles and Gospels , when they are at their utmost bounds , these reade railing and invective lectures against the Justices and their accusers : for being the only champions of liberty , and such as had laid out themselves for the publike , they resolve not to be cast down , but bravely to carry out the businesse , for they were well assured that old birds could not be catcht with chaff , nor such eminent fellow-creatures so expert in the knowledge of Liberty and L. to be catcht by a new Act of Parliament against Adultery ; they knew well enough how to manage the businesse , they can produce witnesse enough to out-swear whatsoever shall be sworn against them ; what if one or two fellow-creatures be faln off from , and out , with these choice lovers , and tell tales out of school , and swear in publique what was acted more private ? that 's nothing , there are five for one remain faithfull to the cause , and they can swear for a need that the evidence is upon malice , and that there was no such thing acted , &c. and this every man that knew any thing of the Ranters principles or waies , knew upon what score there was no danger of death in the parties before they came to triall , and therefore some who were forc't to speak at the time of triall , did it to lay open their wickednesse not to take away their lives ( which were secure ) but Whoremongers and adulterers God will judge . Long these persons had not continued in Goal , but they sue for bayl , which the Parson a little before scorns to accept of , yet now all possible means they use for liberty upon bayl ; to which purpose M. Stokes is again courted by Parson Webb and his then agent M. B. as if all the businesse had depended upon his will ; withall they tell him that the Justices of Salisbury much wondred at the proceedings , and said M. Swanton was offended thereat ; and further said he would bayl him if he had the informations ; whereupon M. Stokes procured the Informations and Examinations , and sent them inclosed to M. Swanton with these lines : Honoured Sir , BEing informed that you were offended with the proceedings of the Justices against one Webb and Mistress White , because sent to Goal , and not bayled , and that if you had a Copy of the said proceedings you would bayl them , I thought good to send you the Copy for your satisfaction , and withall to tell you that I do not in the least credit any report that proceeds from this raging Ranting crew : And indeed having experience of your prudence and wisdom , I am satisfied with whatsoever you shall do on their behalf , and shall only acquaint you that the persons aforesaid have rendred themselves very scandalous , and were of evil fame long before the accusation for which they stand committed ; in so much that Webb hath openly confessed , that the childe lately born of the body of Mistress White was begotten by him the said Webb , &c. And that he had carnall knowledge of her he confest in a Letter to my self , when lately he pretended to be troubled in conscience for his sin . Sir , I can make it appear ( notwithstanding his fair glosse to strangers ) that he is a meer piece of hypocrisie and deceipt ; as for the Gentlewoman , she hath lived so long in these parts , that I need say nothing as to her particular ; I perceive their design at present is to render their accuser infamous , of whom I have only this to say , that I have observed her conversation for divers years , and yet neither by my own observation or other information did I ever take her for other then a modest and sober woman ; but what they ( viz ) Webb and Mistress W. have made of her since they have all lived under one roof together , which was ever since March last , I understand not ; but she seems to be very serious in what she chargeth them withall . Sir , I write not this to hinder their bayl , but to give you light upon what accompt we proceeded against them as we have done . The next day after our mittimus was made , M. Shute and my self acquainted Judge Nicholas with what we had done , who justified our proceeding , and in whose judgement they were not baylable . Sir , Your cordiall friend and servant , E. S. M. Swantons reply to M. Stokes . Sir , AMongst all affronts and abuses I ever received , I never a more scandalous , as by so false and foul an information made to you , as appears by the first line of your Letter , that I should take offence from you and the rest of my fellow Justices , that Webb and Mistress White should be sent to Goal , and not bayled : so base and unworthy a relation delivered you as before I intend either to reade over the Examinations , or to consider what to do in the businesse , I must give you an account of the daily continued labours and endeavours of the delinquents to be bailed , which hath been prosecuted with all the eagernesse that can be thought of ; and on Wednesday last , by their mediation , I was sent for to Lieutenant Generall Ludlow to have bailed them , at which time I gave him such full satisfaction , perusing the mittimus , and informing him of the foulnesse of the fact , and the regard we ought to have one of another in these cases of baylment , that I satisfied him untill I could get a copy of the Examinations I could not be able to give any resolution towards bayling them , the mittimus being so full as proof and oath , of being taken in the act of adultery , which I perceive to be made good by the Examination . Sir , I pray conceive that I am not so slight , as that false relator should make me , for its not a straw difference to me , whether M. Webb or Mistress White be at liberty or in the Goal , and therefore I shall desire you that I may know the relator , for I professe I shall question him . And now I have given you a full answer of your Letter , I shall let you know , and my other good friends M. Ivy and M. Shute , that I conceive you have proceeded according to the Law ; but yet if you please to be at the Sessions , and the Court may conceive them baylable , I shall joyn with them ; but Sir , be assured no man shall have a more tender respect unto you and all others of your place , then Your most assured Friend Fra. Swanton . Sarum . 29. Dec. 1650. Together with this Letter more Letters came from Webb and his Agents to M. Stokes , intimating that his Letter hindered their bayl , and earnestly intreating a word from him to M. Swanton ; whereupon M. Stokes wrote these insuing lines : Honoured Sir , I have received yours , to which I shall give you a more satisfactory answer when I see you , then I can at present , having only time to acquaint you that the prisoners suppose that my last to you is the only hinderance they are not bayled , for so they write to me , and exceedingly presse me to write to you to take their bayl . Sir , I am confident if they were baylable in your esteem , you would not defer it , but I thought good to tell you that now they impute their imprisonment till the Sessions , to proceed from my Letter , the truth of which is known to you ; but notwithstanding all abuses which they have heaped upon me , I have not yet sought the least satisfaction , much lesse revenge ; neither would I by any means hinder their bayl , if any Justices are free to take it . Your faithfull friend to serve you , E. S. Decemb. 30. 1650. The reason why these Letters are inserted , is to shew that there was no plot nor contrivance between the Justices , and that M. Stokes did nothing maliciously against the fellow creatures , or hinder their bayl , as the Parson hath given out , who having lost a Parsonage , hath made lies his refuge , as if he intended to be a Chaplain to the father of lies , for which he is learned enough . But yet notwithstanding they are not bayled , no not at the next generall quarter Sessions , where M. Stokes appeared not , and therefore could be no obstruction , yet the Gentlewoman might have inlargement , but like a good and loving soul to her dearest friend refused it , unless he might partake of the same priviledge , as M. B. confessed . But Webb now perceiving how things went , intends to act another part of repentance , having made himself weary of his Ranting party , as the letters and message hereafter immediatly following demonstrate . Honoured Sir , AS to the will of our wise God , which is fulfilled in my present condition ; I must indeed , I am made to acknowledge it ; and therefore for that I have blamed and passionately wronged you , I am heartily sorry and humbly implore your goodnesse for to have me excused for it ; I shall now learn to submit to a divine will , who is just in what it doth , and will justifie all those whom it makes use of for its accomplishment , &c. Your humble servant , Tho. Webbe . Dear and Honoured Sir , WHat the decree is that is gone forth from the presence of our good and wise God , I do not know , nor indeed am I able to spel it out , the characters almost passe my Intelligence ; for providence acts so darkly to me , and in so many paths of contrariety , that indeed I am almost amazed , and were it not that former experiences were renued in me , and that I do draw something of sweetnesse from many sweet promises , I should look upon my self as an undone , lost man . I say wisdom acts beyond my genius , and apprehensions ; very much ingaged should I be in this my straight , you would by your own enjoyment help me to learn and understand ; I hope God will yet make me to know , and do his pleasure ; and this confidence I have , that out of this wildernesse he will deliver me : Oh that my patience would carry me forth to the end , and not suffer me to murmer against him ! no nor against any he is pleased to inflict upon me . Many thanks and returns of love to your dear Lady and your self for your love and care towards me , which I must and shall for ever acknowledge to be altogether undeserved by me , and though my desires for my liberty and your well wishes take not effect , yet I do heartily thank you ; and truly I professe it from my heart , it will for ever oblige me , not only to subscribe , but to be , dear Sir , Your cordiall friend and humble servant , Tho. Webbe . January . 17. 1650. Honoured Sir , THat which at first moved me to write to you , and to expresse my self in so bold and rude language , truly was my love to you , for I could have chused to have writ to others , but indeed I ever loved you , and was perswaded my lines would have been received without exception ; but understanding my lines were not to be born withall , I most humbly desire you to have me excused for them , and to impute them to passion , not to any thing of prejudice ; for I professe it might proceed from the former , but as for the later it had no place nor footing ; for I owe you no prejudice , but as formerly I love and honour you . Furthermore , I humbly intreat you to give a gratious hearing to what I have intrusted my loving and very good friend M. Bayliff to acquaint you with , and so far own me , if ever you will do me good , as to answer it gratiously : I would have made my Paper the Messenger , but truly I could not do it conveniently , and therefore made bold with my friend to do it for me , to whom I have imparted my whole heart , and my present condition as it now stands ; I have faithfully declared my self to him , and have desired him to acquaint you with it , and so humbly intreating you to give him a hearing , and to act for me as one who once was your near friend , and still is , Honoured Sir , Fisherton January 1650. Your faithfull friend and servant , Tho. Webbe . The request of the arch-Parson made known by M. Bayliff , was , that he was exceedingly wearied and tired out with Mistress Whites company in Goal , that she by her flatteries and frowns still indeavoured to keep him in his evil and unclean courses with her , whose provocations and temptations gave him no rest ; and therefore he humbly desires to be removed into any other prison out of her company , where he might be at rest , and then he would publish to the people of God the whole businesse in truth and in Print ( concerning his unclean life with the said Gentlewoman ) which now he could not perform , because of her presence with him ; nay he could not now , such was his condition , so much as write or speak a word but she grew jealous it tended to unfaithfulnesse . Besides this relator added that the Parson had no rest , unlesse he were sucking at her breasts , which was his work amongst others ( after one Puppy had lost his life by often sucking ) or merry and frolick with her , according to the accustomed manner ; and besides said , that she left her own husband and came and lay upon Webbs bed and body , this relator being then in bed with the said Webb , and there with many tears and threats indeavoured to keep him to her self ; notwithstanding with much ado he writes the foregoing lines , and earnestly desired M. Stokes his assistance to work a separation between him and Mistress White , in putting of them to severall Goales . M. Stokes upon the receipt of this Letter and Message said but little , and did lesse , being well assured that this proceeded at best but from a short-lived heart-qualm , or rather it was only a vail to cast over M. B. whilst at once the amorous Parson and his Giglets made a jear of the Messenger , the message , and he to whom it was sent , as afterwards was manifest . Yet you see the inconsiderate Parson Webb seems to practice a pensive mans part , after all his audacious and malepert carriage and demeanor before remembred . Notwithstanding this repentance also hastily proves abortive , and the Parson faceth about to his fellow-creature , who in a few daies after , wrote this ensuing Letter to M. Bayliff , in answer to one of his formerly sent to perswade her to shew kindnesse and respect towards Parson Webbs wife , who was gone to visit her husband in Goal ; for it was feared , it seems , that Mistress White would not nor could not dissemble her principles , but would openly dislike that Mistress Webb should be so bold as to take such a journey to see her husband , having no more right to him then a formall union , which is nothing to the liberall and free union of fellow-creatures . The Letter of Mrs. White to M. Bayliff follows . Kinde Friend , I Am very sensible of your realities and endeared friendship towards us , you shall finde us as truly yours in whatsoever lieth within our powers , when opportunity shall honour us with some ample expressions , whereby we may expresse in deed rather then word what we would be . Dear friend , To shew gratefulnesse for all favors , and the truth of our profession , which is no lesse then the height of humane society , in which ( though darkly ) I will walk as far as I know to all , but especially I have observed your desires , though not without trouble , and I must tell you sensibly also how much it reflects upon me , knowing my self so grosly abused , yet am as I am , it must lie upon more worth to requite and aquit , then I have yet found acted towards me from my dearest friend ; we shall be glad to see you , I doubt till two daies before the Assises I shall not get Bess and Goody Brewer , then I hope you will all meet here ; till when , and ever be most confident I am sincerely , Your Friend both in life and death , M. W. Jan. 30. 1650. Postscript . Mr Webbe is so taken up with his friends , I beseech you excuse him for not writing , I am sure he is yours as much as his own : his dear love to you . The aforesaid Letter is inserted to shew the Reader that the Antick Parson did but meerly dissemble , whilst he sought a divorce from his fellow-creature in the Goal , for in these lines you may perceive how great the union is ; so that now M. Stokes is no more troubled with Letters or Messages , nor hears no more of the Lovers untill the Assises . Not to trouble the Reader with the deportment of the fellow-creatures in Goal , nor what unworthy design Webbe puts in practice to save his Neck ; nor to mention any thing concerning the Witnesse produced on his behalf at the Triall , all which requires a Volume : but the Author forbears these particulars : being tender of the good Names of some , who at present seem to repent for what they have acted in relation to the deceiptfull mock-Parson . As for the Triall it self , the Author will passe over that also in silence , because all things acted there were in the face of the whole Country , wherefore the impudent mock-Parson at the Triall needs no discovery , it 's so famously known in Wiltshire . The grand Jury findes the Bill of Indictment , the Jury for life and death finde him not guilty , whereupon he is freed : And surely now any moderate man would have thought he would have given glory to God , turned over a new leaf , and left off his Ranting way : This was expected from him , because of his Goal-repentance not long before ; but in stead hereof he continues the same pace as before , nay he becomes more proud , imperious and impudent then ever . After he had kept holy-day with the Ranting gang in Sarum , he returns towards his Parsonage , but the farthest way about , to visit the fellow-creatures : Wherefore M. W. being sent home the nearest way , Webb with Mistress W. and his own wife , with others , returns by the way of Warminster ; in which progresse , such was the demeanor of the Libertine Parson , lately delivered out of the hand of Justice , but still fast in the devils clutches , that he publiquely owns his relation to his fellow-creatures , to be above and more binding to him then his relation to his own wife , which was but formall , but the other was real . Upon this , with other his most impudent carriage , the Parsons wife ( poor woman ) expecting better things , as the fruit of his sufferings ; but now seeing her hopes to fail , she fals into a labirinth of misery and heart-distress , and presently in the same room earnestly desired M. F. Bayliff ( then in company , who was one of Webbs witnesses at the Triall ) that he would run her through with his sword , for she was no longer able to bear as she had done . Not to trouble the Reader with all passages in the Parsons return from his Chappell at Fisherton , to the Parish Church of Langley ; you shall only know that at Bradford the Sack went merrily down the Witnesses throats , and the rest of the fellow-creatures , who well deserved it : But amidst their Cups they quaff about this health , Here is a health to the Star that now is in the Eclipse , but hereafter shall shine in perfect glory ; which the Relator thus interprets , The Star in Eclipse is Mistress White , who though now despised because of the peoples ignorance of true liberty , yet hereafter , when it should be known , she should shine in perfect glory ( viz. ) be had in high accompt and esteem . Well , at length home the fellow-creatures come , divers are in expectation that the mock-Parson will surely now become a new man , at least in apperance ; but he reforms like a Parsons Ape , the clean contrary way , he swaggereth it out most bravely with his proud looks , poudered pate , and prating tongue ; he breaths out no lesse then ruine and destruction against all opposers , amongst which M. Stokes must have a large share , he shall no longer continue in the Commission of the Peace ( a great revenge ) because he acts so irregularly and unjustly , as to prosecute the Law against the honest party , and makes no difference between common whoremongers , and Masters of Art , alias mock-Parsons and Priests Apes ( a sad case . ) Well all the influence of this honest party is withdrawn , which raised M. Stokes into the sadle , therefore he must needs fall ; and the propheticall Parson foretels strange things to come , and fortunes to befall divers persons , which will all be fulfilled the next black munday . And after a while the Parson takes a journey to London , and appears before the Committee of Plundered Ministers ( who so bold as blinde Byard ! ) in hopes to continue Parson of Langley by that power which he despised , the better to out-brave Mr Stokes and others , to whom he had whined and howled out his own wickedness : for he well knew though he had narrowly escaped the Halter , yet he appeared in an unclean and most ugly shape to all tender spirits . And at length about May 1651. he sends Mr Stokes , under his own hand writing , the Copy of an Order from the said Committee , with four Articles against himself , to be examined by , and certified from the Justices , and desires Mr Stokes to appoint a time and place for the execution of the said Order , which Mr Stokes appointed accordingly , and withall promised the mock-Parson to make good the charge himself against him , which when his grace understood , he startles not a little , and at length scribles back an invective Letter to M. Stokes , acquainting him also that his time would not now permit to have the businesse heard , for he must wait upon his wife ( a kinde Parson ) to Batly , which proved a shift , whereupon M. Stokes gives this reply to the P. Sir , Though you snarl at creatures , and like a mad man strike at those that are next you , yet when you shall be delivered from your frenzy , you will say , It was the iniquity of your heels that compassed you about , and not malice in your Opposers : You might have enjoyed your being at Langley long enough with the love and liking of all that fear God or love the Nation , had you been true to your self or friends ; your dissembled Repentance had once almost re-inthroned you in the hearts of honest men , had not your revolting and revellings tumbled you down from thence . When you appeared in sheeps clothing , who harmed you , who molested you , who advanced themselves above you ? When you appeared in another shape , who did not pity you and pray for you , and expect your return , &c. Had you learned the doctrine of self-denial but half so perfectly as that of self-justification , certainly your present condition had been such as now you fain it to be . But why do you boast your self in your own deceivings ? your great swelling words of vanity affrighten none save fools or women . You do well to study the Law , but I wish your understanding therein prove not abortive , like your Gospel knowledge . But howsoever you need not fear , the times are so peaceable , theeves cannot , and so good honest men will not rob you of any priviviledge due to you : The whole body of Articles you may meet withall , with the Committee of Plundred Ministers , or have a Copy here when my Clerk is at leasure . You can appoint and wave meetings at your pleasure , you can both juggle and play fair at the same game , 't is no matter into what shape you lick your self , so long as you like your self . Sir , Your contemptible reproaches and threats are but badges of honour , which you are pleased to cast , though with another intent upon . E. Stokes . About the later end of August following , these ensuing Orders and Articles were sent down by the Committee for Plundered Ministers , unto the Justices of the Peace for the said County of Wilts. By the Committee for Plundered Ministers , August the 8th 1651. ORdered that the Articles exhibited against Thomas Webb Minister of Langley Burhill in the County of Wilts ( a copy whereof is annexed ) be referred to the Justices of the peace in the said County , or any two or more of them , who are desired to receive the said M. Webb his Answer to the said Articles ; and to summon before them , examine and crosse-examine the witnesses that shall be produced , as well for proof of the said Articles , as of the defence of the said M. Webb , and to certifie the said Articles , answer and Examinations to this Committee , by the eleventh day of November next , close sealed . And the said Justices are desired to secure the profits of the said Rectory , till this Committee shall have heard and determined the cause upon the said return , and to see that no spoil be made on the said Personage-house or Glebe-lands thereunto belonging . By the Committee for Plundered Ministers , August the 13th 1651. ORdered that the Additionall Articles this day exhibited against Thomas Webb Minister of Langley Buthill in the County of Wilts ( a copy whereof is annexed ) be referred to the Justices of the Peace in the said County , or any two or more of them , who are desired to receive the said M. Webb his Answer thereunto ; and to summon before them , and examine , and crosse-examine the Witnesses that shall be produced , as well for proof of the said Articles , as of the defence of the said M. Webb , and to certifie the said Articles , together with the former Articles , Answers and Examinations to this Committee , close sealed up with all convenient speed , and the profits of the said Rectory are to be secured according to the former Order of the 8th instant , in the mean time . Articles of Prophanenesse and Scandall against Thomas Webb the pretended Rector of the Personage of Langley Burhill in the County of Wilts. 1. THe said Thomas Webb never had any legall Order for his incumbency there , but by the help and favour of his pretended Patronesse Mistress Mary White , and some other Parishoners of the same Parish upon his promise unto them of non-taking Tithes , obtained the Parsonage , usurping the place of an Incumbent there , contrary to the Orders made by the Honourable Committee for Plundered Ministers , and the Committee of this County . 2. The said Webb stands charged to be an Adulterous person , and to have committed the detestable sin of uncl-annesse with divers women ( besides his pretended Patronesse Mistress Mary White ) and hath confessed the same , and gloried therein , and affirmed he could lye with any woman save his own Mother . 3. The said Webb stands charged to have affirmed in his discourse , that Moses was a Conjurer , and that Christ was a deceiver of the People . 4. The said Webb stands charged to have affirmed , that Preaching and lying are both alike to him . 5. The said Webb stands charged to have tearmed his hearers fools for coming to gape on him , whilst he told them lies . 6. The said Webb stands charged to have drank to the confounding of the Parliament , and to have tearmed them Rogues and Devils , withall saying , that if he were ( by those that heard him ) accused for any of the afore-mentioned crimes , he would for swear the same . 7. The said Webb hath in an high nature scandalized and abused Judge Nicholas , George Ivy , Edward Stokes and William Shute Esquires , and other the Justices of the Peace for this County , for discharging their duties , both in Law and Conscience , according to the trust reposed in them . 8. The said Webb hath done much waste , and made great spoil and destruction upon the Gleab lands of the Rectory of Langley Burhill aforesaid , by cutting down , and selling at very low rates , a great part of the Wood and Trees late growing and being upon the same , which were before his coming thither much stored , and better replenished with Wood then any Parsonage in those parts ; besides also he hath let fallen , pulled down to the ground , and sold away part of the housing belonging to the Parsonage-house there . 9. The-said Webb stands charged by the most knowing Christians in his own Parish , to have Preached false and unprofitable Doctrine . WHereas we have received two several Orders from the Committee of Plundered Ministers ( purporting certain Articles , heretofore to have been exhibited against Thomas Webb Minister of Langley Burhill in the County of Wilts ) referring the same to the Justices of the Peace in the said County , or any two of them , who are desired to receive the said Mr Webbe his Answer thereunto ; and to summon before them , and examine and cross-examine the Witnesses that shall be produced as well for part of the said Articles , as of the defence of the said M. Webb ; These are to give you to understand , That we Justices of the Peace of the County aforesaid , intend ( God permitting ) to execute the contents of the said Order at the house of Captain Taylor , being at the sign of the White Hart in Chippenham , on the 12th day of September next ensuing after the date of these presents , between the hours of eight and nine of the Clock in the morning of the same day ; where if you think fit you may produce Witnesses to be examined on your part and behalf ; and we shall be then ready to receive your Answer according to the Contents of the said Order . Witnesse our hands at Chippenham this 28. of August 1651. To Thomas Webb Minister of Langley Burhil . This Paper following was delivered in by the said M. Webb unto the said Justices , at their appointed meeting for the executing of the aforesaid Orders : viz. Grounds of Exceptions against Sr Edward Bainton , William Shute Esq. &c. and against the Examination intended . 1. FIrst , That the Charge to be examined , is not the Charge exhibited before the Honourable Committee , upon which the Orders were granted , which occasioned this meeting . 2. That most part of the Charge hath been already answered , and the accused quit . 3. That in some part of the Charge the Examiners themselves are concerned . 4. The Examiners have manifested abundance of prejudice against the accused , as will easily be made to appear . 5. The accused stands bound in Judgement and conscience to prosecute the Examiners ( for neglect of doing of their duty for the Common-weal , in the late time of danger ) whenever called thereunto , and hath already declared against it , as he believes is known to some of them . 6. Lastly , Such was the height either of ignorance or malice , if not both , that when the Warrant for appearance was sent , they sent neither copy of Orders nor charge , but I was forc't ( though not bound to it ) to send to them for the Charge and Orders , and as yet have received but a part of the Charge , and but a Breviat of the Orders . These and other grounds are my Exceptions built upon , which I humbly tender , that they may be seriously considered , and I have right done to me : No more is desired by him , who in the integrity of his own spirit , subscribes to these his Exceptions , Tho. Webbe . Depositions of Witnesses taken at Chippenham in the County aforesaid , the day of September , in the year of our Lord God , One thousand six hundred fifty and one , against Thomas Webb Minister of Langley Burhill in the said County , by George Ivy and William Shute Esquires , two of the Justices of the Peace for this County ; by vertue of two several Orders unto the Justices of the Peace of the County aforesaid ; or unto any two or more of them directed from the Honourable Committee for Plundered Ministers , the one of which Orders bears date , Aug. 8. last past , and the other bears date the 13th of the same moneth : in manner following , viz. Charles Aland of Langley Burhill aforesaid , Yeoman , aged thirty two years or thereabouts , Sworn and Examined , deposeth as followeth : TO the first Article this Deponent saith , That the said M. Webb ( about a moneth since ) did confesse in this Deponents hearing , that he had no Order from any Authority to possesse himself of the Rectory or Parsonage of Langley aforesaid , or to Officiate there ; but that he did Officiate there by the consent and approbation of some of the Parishioners of Langley aforesaid . And this Deponent further saith , That he did thereupon shortly afterwards search in the Office of the Committee for Plundered Ministers , to finde whether the said ● . Webb had any such Order or Authority from thence , as aforesaid , but could finde none . To the sixth Article this Deponent saith , That the Sunday seven-night before Mistress White and the said M. Webb were carried to Prison for committing of Adultery together , in the Church yard before the morning-Sermon , the said M. Webb and this Deponent walking there together ; and this Deponent being formerly appointed to be a Lieutenant unto one Captain Parsons , designed to be a Captain of the Militia ▪ forces of this County ; the said M. Webb to perswade this Deponent to dissert the said service , and to withdraw his affection from the Parliament , used amongst other perswasions these words following , That the Parliament was unjust , and dealt unjustly in gathering too much monies , and imploying the same to their own private uses , and not for the publick ; and that if he and others might have liberty , they would prove it , or spoke words to the like effect : And at one other time the said M. Webb told this Deponent , That God would appear for and on the behalf of the Cavaliers once more . To the eight Article this Deponent saith , That when the said M. Webb came and entred into the Rectory or Parsonage of Langley aforesaid , the Glebe-land thereunto belonging , was very well stored and replenished with Timber-trees , and other Underwood , and that since that time the said M. Webb hath cut down , burnt and sold , all or the greatest part of the same Trees and Underwood ; and hath also pulled down two substantiall out-houses belonging to the said Rectory or Parsonage-house , and sold away the materials thereof . And this Deponent further saith , That the said M. Webb being required by a Warrant , which came under the hands of Edward Stokes Esq . being both a Committee man and a Justice of the Peace of the said County of Wilts , to surcease from making of further spoils upon the Glebe of the said Parsonage , he the said M. Webb returned seven Queries in Writing upon the backside of the said M. Stokes his Warrant , by way of mocking and jearing of him , and withall abused the said Warrant , before he sent it back unto the said M. Stokes defiling the same with his own or some others excrements , as this Deponent doth verily believe . To the ninth Article this Deponent saith , That the Lords-day seven-night before the said M. Webb was committed to Prison as aforesaid , he heard the said M. Webb deliver in his morning-Sermon on that day in the Parish-Church of Langley aforesaid , to his Auditors then and there assembled , That he was no Minister of God , and wisht them not to look upon him as a Minister , for that ( said he ) God had put an end to all Ministers and Ministrations , and at the same time perswaded the people not to conform themselves to any visible Ministrations , either for Church or state ( meaning thereby , as this Deponent conceiveth ) that they should not obey any Ecclesiasticall or civil Authority . And further in the same Sermon he informed the people , That God requires no obedience to any Scripture-commands . And this Deponent further saith , that after the said Sermon was ended , the said M. Webb being asked by this Deponent , what then meant all the Epistles of the Apostles ? whereunto the said M. Webb then answered , that they concerned us not . Edward Stokes of Tytherton Lucas in the said County of Wilts Esq. aged Thirty six years or thereabouts , Sworn and Examined , deposeth as followeth : TO the first Article this Deponent saith , That after M. Hughes had left the Parsonage of Langley Burhill aforesaid , the same being destitute of an Incumbent , one M. Martyn had Orders both from the Honourable Committee of Plundered Ministers , and also from the Committee of the said County of Wilts to Officiate there , and to receive the Tythes and Profits there-out arising ; which Orders the said M. Martyn shewed unto this Deponent ; and upon the request of the said Martyn this Deponent went along with him unto the Parish-Church of Langley Burhill aforesaid ; who being come thither , and intending to Preach , was opposed by the said M. Webb , Mistress Mary White , and some other of the Parishioners , who laboured to have M. Webb to Officiate there ; some of them then conceiving him to be a very godly and profitable man , but have since found themselves deceived ; and others upon his promise of not taking Tithes of them , did altogether set themselves against the said M. Martyn , which made him to depart thence , and leave the cure : And the said M. Webb hath thereupon continued there ever since , without any Order or other Title to the same place . To the second Article this Deponent saith , That there having formerly been overmuch familiarity between the said Mr Webb and the said Mistress White the wife of Henry White Gent. about June 1650. there happening a great varience between them the said M. Webb and Mistress White , the said Webb then seemingly ▪ professed to this Deponent to be a great penitent , and exceedingly troubled for his vile conversation ; and divers times since that , did both by words and letters of his own hand-writing confesse to this Deponent , that he had committed the detestable sin of uncleannesse with the said Mistress White ; through whose temptations he had committed it so frequently with her , that at length he was glad when he had the liberty to walk in the air . And the said M. Webb seemed to this Deponent to be so penitent , that he wished himself accursed for the pretious Gospels sake , that had been so blasphemed by his wicked and unclean conversation : And further said , that solicitations were used to bring him over , and reconcile him again unto the said Mistress White , but he then wished , saying , Oh that I might be accursed , and the earth swallow me up alive , rather then I should hearken unto her any more ! Notwithstanding all which imprecations he shortly after grew intimate and familiar with her again , and was so open and impudent in his carriage with the said Mistress White , that he was charged upon Oath to have been taken in the very Act of Adultery with the said Mistress White , whereupon they both were committed to the common-Goal for the County of Wilts aforesaid , there to remain untill they should be discharged from thence by due order of Law . Robert Jeffryes of Langley aforesaid Yeoman , aged Forty three years or thereabouts , Sworn and Examined , deposeth as followeth . TO the second Article this Deponent saith , That this Deponents wife being sent for to Mistress White the wife of Henry White of Langley aforesaid Gent. when she was intravell with her childe ( whereof she was then shortly afterwards delivered ) the said M. Webb came to this Deponents house about a weeks space after her delivery , not usually having come thither before that time , and then asked her how Mistress White did ; and told this Deponents wife in his this Deponents hearing , That the childe which Mistress White had them brought into the world , was his the said M. Webbs childe , or no . And this Deponent further saith , That this present day the said M. Webb told this Deponent , that if he did come to be examined against him , that he would bring his Action for the same against him . Deborah Clerke late servant to the said Robert Jeffryes , aged Seven and twenty years or thereabouts , Sworn and Examined , deposeth as followeth : TO the second Article this Deponent saith , That in some short time after Mistress White was delivered of her childe , the said M. Webb came to her said late Masters house , and asked her Dame how Mistress , White and her childe did , and withall , did thereupon say in a boasting way , That the childe which Mistress White had then brought into the world , was his the said Webbs childe , or no . Edith Lewis wife of William Lewis of Langley aforesaid Yeoman , aged Forty years or thereabouts , Sworn and Examined , deposeth as followeth : TO the second Article this Deponent saith , That about Whitsuntide last was twelve-moneth , the said M. Webb , this Deponents husband , and she this Deponent , being conferring together concerning matters of Religion ; she this Deponent did then and oftentimes since bear the said M. Webb say , That he did live above Ordinances , and that it was lawfull for him to lye with any woman . And at one time above the rest , the said M. Webb , Mistress White , this Deponent , and divers others sitting in the Gate-house of the dwelling-house of the said Mistress White ( there being tame Pidgeons in the Court ) the said M. Webb observing a great Cock Pidgeon to tread divers of the Hen Pidgeons there , said unto those that were there present , that it was lawfull for every man and woman , and that they ought to take that liberty and freedom one with the other , as those Pidgeons did , although they were not married the one to the other . To the fourth and fifth Articles this Deponent saith , That upon a Lords day in the afternoon about Whitsuntide last was twelve-moneth , the said M. Webb being asleep in a room of the dwelling-house of her this Deponents husband , and sitting in a chair , this Deponents husband came to him , and awaked him , and then said unto the said M. Webb , that it was time to go to Church , for the Bell had done ringing , and there was a great audience of people come to hear him ; whereunto the said Mr Webb answered her husband , in her this Deponents hearing , Alas poor fools , why do they come so far to hear me , and stand gaping upon me , whilst I tell them lies ! Whereupon this Deponents husband asked the said Mr Webbe , What ? do you tell them lies in the Pulpit ? whereunto he replied , That lying and Preaching was all one to him . To the eight Article this Deponent saith , that when the said M. Webb entred into the Rectory or Parsonage of Langley Burhill aforesaid , the Glebe-lands thereunto belonging were very well stored and replenished with Timber-trees of all sort , and other Under-wood , and that since that time the said M. Webb hath hewed , cut down , burnt , and sold all or the most part of the said Timber and Under-wood , which were any thing worth , and hath mored and grubbed up about the one half part of the Copice-ground belonging to the said Rectory ; And that in summer last was twelve-moneth the said M. Webb did hire Workmen , who did by his appointment pull down an handsome Barn belonging to the said Rectory , and sold away the materials thereof . Robert Powell of Langley Burhill aforesaid , Husbandman , aged Fifty years or thereabouts , Sworn and Examined , deposeth as followeth : TO the last Article this Deponent saith , That the next Sunday after the Lent Assises , being the first Sunday after M. Webbe came from Salisbury Gaol , he heard the said Webbe in his then morning Sermon , Preach and declare to his Auditors then assembled in the Parish-Church of Langley aforesaid , these words following ( that is to say ) That the works of Jesus Christ and his Apostles were dead works and carnall , and ended when they died , and served but for their time only , and that people might live unto God without Jesus Christ ; yet said , I must confesse that Jesus Christ was the greatest Ordinance that ever God set up , and yet the Saints may live unto God without that Ordinance . Nicholas Gale of Langley aforesaid Miller , aged Five and twenty years or thereabouts , Sworn and Examined , deposeth as followeth . TO the last Article this Deponent saith , that about Whitsuntide last upon a Sabbath day he did hear the said M. Webb in his morning-Sermon , Preach and declare in the said Parish-Church of Langley to his Auditors , these words following ( that is to say ) that the doctrine and practice of Jesus Christ and his Apostles , were dead works , and ended when they died : and that Preaching and Praying cease , for the Lord hath no ears to hear . And this Deponent further saith , that at another time afterwards , upon a Sabbath day , he heard the said M. Webb deliver in a Sermon , in the said Parish-Church of Langley , that Ministers ought not to be believed , though they did Preach the truth , except they could work miracles , as Christ and his Apostles did . Hugh Wastfeild of Langley Burhill aforesaid Yeoman , aged Forty years or thereabouts , Sworn and Examined , deposeth as followeth : TO the eight Article this Deponent saith , That when the said M. Webb came and entered into the Parsonage of Langley aforesaid , the Glebe-land thereunto belonging was very well stored and replenished with Timber-trees and other Under-wood , and that since that time the said M. Webb hath hewed , cut down , burnt , and sold a great part of the same Trees and Wood , and hath grubbed and mored up a great part of the Copice-ground thereunto belonging ; and that since the said M. Webbs coming to dwell in the Parsonage-house of Langley aforesaid , there hath been a great Barn or Hay-house appertaining to it , pulled down , and the Material's thereof were either burnt or conveyed a way . To the last Article this Deponent saith , That he hath heard the said M. Webb deliver in severall Sermons these things following ( that is to say ) that the Baptisme of water was only John's Ministry , and was a legall washing , and to be reckoned amongst legall things ; that Gods reaching his people is not by any outward Ordinance or Ministry , or means , but by the inward unction and anointing ; and that all preaching , all conference or speaking one to another is but meer declaring to each other what we are taught , and not any Ministry , as for the teaching one of another ; and that he knew not whether Pauls Epistles do concern us or no . And further this Deponent saith , that he did hear the said M. Webb deliver in a Sermon , That he did hope to live so long , and that it was now in working , that there should be no such thing as a Parsonage or Minister in England . The Certificate of George Ivy and William Shute Esquires , to the Honourable Committee for Plundered Ministers , after they had taken the aforesaid Depositions . WE do humbly Certifie your Honours , That we being the two next Justices of the Peace for this County of Wilts , unto Langley Burhill aforesaid , that are unconcerned in this businesse , did in pursuance of your two several Orders hereunto annexed , prefix a time and place for the execution of the same , whereof the said M. Webb had sufficient notice , and upon his appearance before us this present day , we did shew unto him the said Webb the Charge and Articles exhibited against him , and required his answer thereunto ; and withall offered to examine and cross-examine any Witnesses that he should produce unto us for his defence : but the said Webb after much uncivil carriage used by him in the presence of us , and divers others , and many frivolous and unfitting discourses , tending only to the diminution of your Authority , and the disparagement of our selves , and the rest of the adjacent Justices , as not being fit to examine that or any other businesse that concerned him , instead of an Answer , did at length deliver us the afore-recited scandalous Exceptions , and withall told us , that he would give us no other answer , and that we should not examine or crosse-examine any Witnesses for him by these Orders , or used words to that effect . We humbly conceive it necessary to signifie these things by themselves , and have also herewith sent the Execution of your Orders so far as Witnesses come in ; but we did not examine upon the Article wherein we and other Justices are concerned , because we would avoid all cause of exception , and we did inform the said M. Webb of so much , before we examined any Witnesse . Upon the Articles and Depositions aforegoing the most famous Parson was ejected the Parsonage of Langley Burhill , in September 1651. by the Honourable Committee of Plundered Ministers , where the said Webb appeared in his own defence , being armed cap a pe pe , with his wonted silly self-confidence , impudence and ignorance , who , notwithstanding though he had over-stood his Market , refusing to examine or crosse-examine Witnesses in the Country ; yet now propounds to the Committee of Examination , as aforesaid , only he desires two other Justices of Peace to be joyned with those whom he termed his adversaries , with such like frothy conceits , as vain as himself ; but they hold no water , the mock-Parson is reduced to his pristine purity ( viz. ) a Priest without a Parsonage , which act of Justice operates much upon the Parsons foul stomack , and therefore though the Parsonage be evacuated , yet the dregs remain , which are brought up and disgorged at severall times , or by degrees . First , The unsavory salt was no sooner cast to the dunghill , but the ejected quondam Parson lays about him , and seeing his tongue was too short to tell of his misfortunes , and to bespatter his persecutors , he betakes himself to his Pen , and writes his black Parson-like Epistles to the honest , alias Ranting Party , acquainting them what had fallen out , and then rails , Parson-wise , against Mr Stokes , giving him such titles as can belong to none save mock-Parsons , and withall promiseth his fellow-creatures to write a book and publish it against Mr Stokes and others , and then sets down such particulars as he intended to Print against M. Stokes , which he hath with some alteration performed . Secondly , He abuseth the Honourable Committee of Plundred Ministers , taxing them with injustice , and tels his friends that he will indeavour to turn the stream , assuring them that if not this , yet another Representative will do it . Thirdly , He makes them believe he is very near a very good settlement in another place , and presseth them to gain him ( with speed ) a Certificate from the honest party . So after this non-such Parson had a while lain his wits a soaking in the stinking puddle of envy and Revenge , and bent his tongue like bows for lies , he composeth a certain ill-shapen Libell , as full almost as the Author of untruth and error . Which monster so far resembles a well-formed creature , that it runs upon two legs . The first whereof is to inform the world , That Tho ▪ Webb is a man of excellent parts , and full of piety , an enemy to uncleannesse , to blasphemy , to Parsonages , to Tithes , and whores , a man of a publike spirit , of sound judgement , of great temperance , and a sufferer for righteousnesse sake . The second is , That all those that did not flatter him in his wicked and unclean waies , or did in any thing dislike his Rantings and counterfeit repentings , were unjust , cruell , tyrannicall , malitious , and bloudy minded men ; and amongst the rest M. Stokes ( being the greatest opposite to the Ranting Parson ) is to be numbered amongst the worst of men , he is now a blasphemer of the highest rank , a deceiver , and what not , &c. upon these two legs the Libell comes into the world , the father whom it resembles gives it a name , and the witnesses names being in number a hundred and four , are fastened to a silly certificate , to justifie the father , that by their credit the monstrous birth may travell the Common-wealth , without being questioned or dealt withall as a runnagate or base born brat . The Name or Title is A Masse of malice against Tho. Webb late Minister of Langley Burhill in the County of Wilts discovered . IN the Title you may note that this Parson hath often times in publique and private denied that he was any Minister , yet here writes himself , Late Minister of Langley B. Secondly , Whilst he was possest of a Parsonage , he said there were no Ministers in England , yet now being spewed out of the same , he prints himself , Late Minister of L. B. He saith of his work , It 's a true relation , which indeed is most untrue , as also are those six severall Heads attending the relation ( though they all walk upon two legs , as before mentioned ) as in the catalogue afterwards will appear . Then he most prophanely abuseth two several Texts of Scripture , applying that which is true in David the Type , or Christ the Anti-type , unto his unclean and most graceless self . The first is Psalm 35. 11. False witnesses did arise up , they laid to my charge things that I knew not . He hath been charged to be a whore-master , and he hath acknowledged himself so to be ( see his Letters before ) and yet here he saith in a Scripture phrase , They laid to my charge things I knew not . The second Scripture to support the Masse of malice and the Author , is Psalm 38. 20. They also that render evil for good are mine adversaries , because I follow the thing that good is . It seems all those that disliked Webbs wicked waies are such as render evil for good ; he justifies his own actions , and by a Scripture phrase , saith they are good , and he follows the thing that good is : Surely the thing that the Parson follows is not good , unlesse Ranting , Revellings , Whorings and counterfeit Repentings be good ; these he hath followed to the heels , as the relation makes manifest : But it seems these are good , and so followed by T. W. late Minister of Langley B. and such as dislike him are his adversaries , and render evil for good . But let the mock-Parson alone to condemn all others , and trumpet out his own praises , saying , Stand further off , I am holier then thou , &c. The Certificate in the front of the Masse of malice being so ridiculous , frivolous , and untrue , needs no more but the bare reading over by the Ingenuous man , the thing it self being but the brainlesse birth of a broad-brim'd professor , who when he shaped it to his own liking , dealt with it as counterfeit cripples with their self-made sores ( viz. ) lye in the high wayes and publike places to move pity in the passengers to gain relief : So the professor aforesaid repairs with his scabbed Certificate into the high-waies , Markets and Churches ; where after much beggery and basenesse , above one hundred names are subscribed ; the pretence is to gain the Parson another place : however , the subscribers , some of them school-boys , deboist , swearers , covetous earthworms , drunken companions , with unknown names , to fill up the number , some Ranting professors with about three or four plain-hearted men , brought in through deceipt , whose names passe like Jackdaws among the Rooks ; and some there were that set their names in the rear , because Mr White was in the front , and they alledge they have as good reason to subscribe ▪ as he and more too ; yet some of all these are ashamed to see and own their fair names in the front of so filthy a monstrous Masse of malice , &c. So much for the Title and Certificate : For the Masse it self the Author will not foul so much paper to answer a fool according to his folly , nor trouble himself nor the Reader with a particular Survey and reply to all the materials of which the Masse of malice is composed of . Wherefore you shall have first a Catalogue of divers of the most ill-shapen untruths laid down , which are the subject matter of the malicious Masse . Secondly , You shall afterwards finde replies of truth , to divers of the most notorious quondam Parsons hell-invented untruths against M. Stokes , by which you may guesse at the whole Masse , and perceive the depth of its Malice . The Catalogue of Untruths follow . WHat follows is a true Relation of all my sufferings ; the unjust , cruel and heard dealings I received from some in authority , and such who desire to be esteemed godly . The first beginning of my troubles was my imprisonment , never was such harsh and rigid proceedings against any offenders , &c. Our Justice being prejudiced against us , especially against the Gentlewoman , who had oftentimes opposed him about our Rates , he having a hundred and twenty pound per annum in our Parish , and would never pay any rate for the Parliament and Army , p. 3. Mr Stokes took Mistress White aside , and read to her an Information given him by Good wife Lewis , as the cause wherefore she desired a Warrant of the Peace against us , p. 4. He ( viz. ) Mr Stokes being glad of any accusation , is easily wrought upon ( though it be contrary to all law and reason ) to prosecute us , pag. &c. The Justices that day called a petty Sessions , and caused the Country to be there , though they ( as before they had resolved ) did nothing for the Country , pag. 5. The woman did tremble as she was speaking , and lookt like death , p. 5. They ( viz ) the Justices could give me no answer , but would refer that matter to Judge Nicholas , p. 5. They were resolved , and neither Law nor Reason should alter them , though I used many rationall and strong arguments with them , p. 6. We offered Bail , but it was denied us , p. 7. Lewis and his wife were then bailed for felony , upon Bail not worth 10l p. 7. And this the wise Justices would have had done and indeavoured for to do most unjustly and cruelly , time after time , denying me the time , p. 9. Mr Stokes about three weeks before our triall sent me a time which proved false , p. 9. For what they had done ( viz. ) Mr Stokes and M. Shute ▪ they could not say any thing , for M. Ivy was gone , but they would the next morning talk with Judge Nicholas , p. 9. Such were the threats M. Stokes followed the Officer with , pag. 10. M. Swanton seemed to be much troubled , saying , he admired at it , and if the businesse had been before him , he would have freed us , and sent Lewis and his wife to Goal , and that if we would procure the deposition he would bayl us , p. 10. Whereupon I sent to M. Stokes for the Deposition , but he denied it me , p. 10. He ( viz. ) M. Stokes saith , M. Ivy hath the Information , when he hath it , p 11. And at length on purpose to keep us in Goal , sends the Deposition inclosed in a lying Information to M. Swanton , and so continues us prisoners to his lying , ignorant and malitious spirit , p. 11. Judge Nicholas saith , O sirra , you know the Law , do you ? you are one of Lilborns faction , you shall be banisht , saith the Judge , p. 12. Upon this womans accusation they had an opportunity to lash me , not for the fact so much as for Lilborns faction : You shall be banisht , saith the Judge , p. 13. I was not suffered to speak , p. 13. The Judge did promise our prosecutors that we should not do any thing against them , p. 13. The Indictment was to this effect , p. 13. This amazed his Lordship , and set his bloud on fire . He spake to her in a very chiding , scolding manner , p. 14. He discovered himself to be full of malice and envy , p. 15. She being upon her trial , could hardly have the liberty to speak for her self , his Lordship sometimes bawling and taunting at her , saying he would go from the Bench , &c. p. 15. And the woman swore to the 6th of October , p. 15. They were intended to do what they could to deprive us of our lives , p. 15. This wicked woman invents an accusation against the Gentlewoman and my self , which had its countenance from the Justices , p. 17. Reason was a stranger in the Court at that time , and there were not ears to hear peace for justice , p 17. I desire liberty to speak but none was granted , and whenever I desired it the Judge held out his stick as if he would have struck me , p. 17. The Judge incouraged my adversaries to speak , by his putting words into their mouths , and interpreting what they said , to his own and worst sense , p. 18. M. Stokes fearing that he should miss of his ends ( viz. ) my death , 〈◊〉 the whole series of his actions tended to , p 18. His Oath was returned to him with abundance of disgrace , for M. Bayliff solemnly took his Oath , that he told him no such thing , pag. 18. He then produced two Letters , pretending they were my acknowledgement of the fact , p. 18. They held forth no such thing as a Confession . The whole story of M. Bayliffs Deposition , p. 19. A most notorious untruth made by T. W. never spoken by M. B. in Court . M. Stokes ( saith the Libeller ) was so impudent as to swear falsly in the Court to take away our lives which he thirsted after , p. 19. M. Stokes ( saith Webbs Masse of malice ) thinking to get himself a good name , indeavours to take it out of our Ashes ; and rather then he will miss of his ayms , he will swear falsly in open Court . But he respects neither Law nor Gospel , but is a blasphemer and contemner of both , p. 20. Perfect malice and envy leads him to another design ( saith the Ranting Parson ) for to take away my means , which after much injustice and grosse abuse acted towards me , he hath obtained . The wrong and injury done to me was very great , not only in taking away my means , but rendring me under a most foul and unclean vizard , p. 20. So an honest man , one M. Richard Wick supplied my place in my absence , p. 21. So M. Pinell parted and looked after the businesse no further , though very much solicited thereto by M. Stokes , p. 21. But M. Stokes he sends to a solicitor that attends the Committee , p. 21. M. Stokes being troubled in his minde that nothing was done against me , p. 22. Which two Orders were not then created , nor was there any such thing as an Order , p. 22. He summons me to appear before the Commissioners , p. 22. M. Stokes returns me this answer , that he had sent up the body of another Charge against me , p. 4. He will have this Massey , and sent his Letter for him , as it was proved to his face the 22. of September last . Great preparation was made by M. Stokes , &c. for a Petition to the Committee for Massey . What was acted by these men ( viz. ) M. Stokes and M. Shute ( saith the Libeller ) not knowledge , nor any interest in the thing , but impudent malice , p. 46. Sr Edward Baynton and his faction caused them to be disbanded , p. 50. Their sending me the Warrant without either Charge or Order , bewrayed in them abundance of ignorance or malice . So about ten daies after , when M. Stokes his partner Cha● Aland and Massey had hatcht a Charge , then it was sent to me , p. 51. The great grounds of exception , pag. 52. are printed contrary to the original Copy . Wherein falsly they informed that I contemned the Committees Order , p. 53. But M. Wiliington told me what I had done , questioned the Authority of that Committee , p. 53. The Articles intended to be examined , were not those exhibited before the Committee , p. 53. The Libeller intimates , pag. 54. That M. Stokes did carry up the Examination against him to the Committee , and solicited for a poor slipshood-Parson , p. 54. Truly mine eyes have seen him do such horrid acts of blasphemy ( saith the Libeller ) of the highest nature as ever I heard related to be done by any , p. 54 ▪ He is become ( viz ) a meer dissembler with God and man . He is a publick mocker , jearer and derider of all publick worship , and fell down upon his knees to a mock-prayer , and made the same a subject of mirth , pag. 54. M. Stokes and my self , with two or three more , lay at the Bores-head in Salisbury , p. 55. And came to bed with very blasphemous words in his mouth , pag. 55. Finding a bottle he filled it with his Urine and set it by his Filth . He used the gesture of kneeling . And expressed himself in this abominable and blasphemous language to me , ( viz. ) That I should kneel down and partake the Communion . Saith he , pointing to his dung , Here is the body of Christ . Pointing to his urine , saith he , Here is the bloud of Christ . To every cup of Sack or Bear , he would make a mock of the Lords Supper . He would teach me to make a spiritual face , p. 55. They cannot away to hear of love and good works , p. 56. I might insert many other acts of his blasphemy ( as true as the rest , ) p. 56. Well , saith the Libellous Parson , I may diminish , but indeed I have not added any thing to them . Nakedly as they came from him I have here inserted them . I might insert ( saith he ) his ( viz. ) M. Stokes , his pocketting up of 4l which were collected of the honest party in my Church . He issued out his Warrants for the raising of him mony to buy him Trumpets and Banners , p. 56. I was not suffered to give in my Answer , saith the Parson , in any fair , even and just way , p. 57. In the 57. pag. he hath set down the Articles of prophaneness and scandall against himself falsly . In the same page he belies M Stokes concerning his Deposition to the first Article . Being earnestly desired ( saith he ) by M. White ( and the Parish ) I accepted . Q. Is not M. White and the Parish beholding to T. W ? Answer , M. White is , having raised his fortunes and saved his tythe by this acceptation , p. 58. He saith M. Stokes and M. Martyn were both satisfied that the right lay in M. White and not in the Committee , p. 58. The people with one consent cried , A Webb a Webb . Untill it was within this half year , M. Stokes looked upon me as their Minister , and hath often pressed me to take Tythes . He saith M. Stokes hath sevenscore pounds a year land in our Parish , ( viz. ) Langley , as true as the rest , he hath but 30l per annum there , during his fathers life , p. 59. Truly ( saith the Parson that cannot speak truth ) such is the enmity of my spirit against the evil of uncleannesse , that I should be never given over to commit , much lesse to glory in it , p. 60. She ( meaning Good wife Lewis ) M. Stokes sent his Warrant to come against me , p. 61. This last clause struck the nail on the head before the Committee , p. 62. At that time M. Stokes and I were a little intimate , p. 62. And in this late time of danger engaged my self , p. 62. I hope ( saith Webb ) its because they knew themselves guilty of having dealt very unjustly by me , which is all that ever I said of them , p. 63. The following certificate which is from the most knowingest and godliest Christians , pag. 63. The Justices most knowingest Christians are such who will swear and speak most falsly , p. 63. Their own consciences do acquit me , p. 64. All the honest party the whole Country throughout will clear me , saith Parson Webb , p. 64. They have sought to take away my life , p. 65. Here you have the true Relation of my Case , p. 65. The unjust ( saith the unclean Parson ) and harsh dealing I have received from the Justices was the cause of the great Odium cast upon me , p. 65. Truly this was the plot even to send me to the Goal , and thereby cast a cloud of filth over me , p. 65. I acted amongst many of the Country for the bringing of him , ( viz. ) Geo. Ivy Esq . to an accompt for his Malignancy , p. 65. He is not a fit man ( meaning Mr Shute ) to act in any publique imployment , p. 65. Of M. Stokes he saith he knows that the woman who was my accuser , hath to my self and others , charged him with many things of the same nature , p. 66. When danger was eminent , he laid down his Commission , p. 66. When he was made Justice for the Peace he faces about , p. 67. When these worthy Gent. Lieut. Col. Lilborn , M. Walwin and the rest were put into the Tower , he towred up his just principle also , and arraigned them and their well-wishers at the tyrannicall and usurping bar of his Justiceship . He hath expressed himself bitterly against them , p. 67. Often saying that he would give 200l to have me taken out of the way , p. 67. He hath alwaies envied the happiness and prosperity of the Gentlewoman , p. 67. He caused the sault of M. Whites , to be taken away , p. 67. He perswades her ( viz. ) Mistress White to sell a parcell of Plate ; She left the sale to him , could never have any accompt , only received eight pounds , p. 67. Many writings of consequence was put into his custody , but not since to be found , p. 67. His envy is against the estate and the Gentlewomans prosperity , and therefore he will do what he can to destroy it , p. 68. Of all things written and related by this notorious Libellous Parson , he saith though it be large yet its all true . In the Catalogue aforegoing , you have the most part of those scandalous and slanderous untruths , as they lay in Order in Tho. Webbs disorderly Masse of malice : In which he hath ( as he thinks ) justified himself , and sufficiently bespattered with his black mock-Parson mouth both Judge and Justices , especially M. Stokes , on him he hath vomited all his own shame , contracted with the long enjoyment of a fat Parsonage and a fine Concubine . That it may the more clearly appear that the said Catalogue is a bundell of notorious untruths : some few of them , and they the most grosse ( against M. Stokes ) are answered ; by which the Reader may see of what mettle the rest are made . In the 53. pag. of his Masse of malice , he confesseth that he is ejected the place ( viz. ) the Parsonage of Langley B. and in the 20. pag. he attributes the ejectment to M. Stokes , as you may see in the 51 untruth in the Catalogue before . Wherefore it is very necessary that M. Stokes should be required and rewarded for so good a work , and the Parson scorns to be ungratefull ; and therefore not as a bribe before hand , but as a gratuity afterward , he brings out of his learned Treasury ( viz. ) his most unchristian and Parson-like heart , a whole Masse of malice , and laies , through his Pastorall charity , the greatest mess of the said Masse on M. Stokes his Trencher . And therefore in the 54 page , he begins afresh , as a Parson recovering breath to compleat his Masse of malice , with a Truly , truly , saith he , my eyes have seen him do such horrid acts of blasphemy of the highest nature , as ever I heard related to be done by any ; nay I never heard of the like acted by any , whether Atheists , Pagans or Infidels . Answer , How or when could the Parson see with his eyes such horrid acts of blasphemy , and not with his tongue reprove nor admonish the offender ? surely no conclusion can be gathered from hence but this , either he believes his own eyes , or else was a party in those acts , for silence gives consent . Honest Parsons or true Christians , having the least part of grace remaining in the heart , would have used other means or waies to bring a blasphemer to the sight of his evil , then publish the same in a Libellous Pamphlet two years after the fact , yet before any other admonition , you may easily conclude 't is publisht in a Masse of malice . That M. Stokes is such a man , or guilty of such high crimes , must be proved by more persons , and those of better repute then the quondam Parson of Langley , and registred in a better record , and more true then Webbs Masse of malice , otherwise none but vain and light creatures will credit the report . M. Stokes affirms that he hath had no familiarity with Webb for four years last past ended in July 1652. And therefore if his eyes have seen M. Stokes do such horrid acts of blasphemy , either a Parsonage or a blasphemous principle hung in the Parsons light that he could never see to speak of it , but conceal it till he brought forth his Masse of malice . The very reason the Parson urgeth why he concealed it till now , will clear up the innocency of M. Stokes : the tender respects , saith he , I did owe to him , because he carried a fair correspondency with honest people , hath made me hitherto to conceal the same . ( Mark ) would not any man of reason think that there was reason enough for the Parson to indeavour to convince M. Stokes of his error , as the Scriptures direct ? and if M. Stokes had refused his admonition , he might have publisht the evil to the honest party , towards whom he carried a fair correspondency , and those honest men might have assisted the Parson in so good a work ; but surely the Parson was ignorant of his duty , otherwise he never saw those horrid acts of blasphemy , nor ever thought of them till he had sat upon , and almost hatcht his Masse of malice . But to come to some particulars he saith in the aforesaid 54 page of M. Stokes . In the first place he is a publique mocker , jearer and derider of all publique worship . Answer , M. Stokes his daily practice both in publique and private acquits him of this slander . The consciences of his greatest opposites , even Webb and divers more of the Ranting crew , will free him now in private , and shall at the last and great account , publikely confesse that this charge proceeded from the brains and bowels of a discontented Parson , who having lost a good name and a fat Parsonage , behaves himself as a Bear that is robbed of her whelps . Yet M. Stokes confesseth that he hath been addicted to laughing and jearing at false and formall worshippers , both Papists and common Protestants , who make ignorance the mother of devotion , and worship an unknown God , or the true God after a manner not prescribed in Gods word . Moreover he confesseth that he hath privatly and publiquely jeared those that Preach and Pray , and Professe to , for to gain good names , fat Parsonages , and handsome women for wives and whores , that makes merchandise of the word of God , that serve not the Lord Jesus Christ but their own belly ; and this Tho. Webb knows , whose works praise him in the gate . M. Stokes ( who before the Lord acknowledgeth that he is lesse then the least of all Gods mercies ) affirms , that he hath a most honourable accompt and high esteem of all Gods Ordinances , of all true worship and worshippers , and withall believes that Marriage it self is an Ordinance in force , honourable amongst all , and the bed undefiled ; which the accuser believes not , nor yet the Commandment which saith , Thou shalt not covet thy neighbours wife . The Parson gives one instance to prove M. Stokes such a publique mocker , but it 's as solid as the Parson is learned , ( viz. ) that M. Stokes , Captain Matraners and himself were all three in London about two years ago , and lying ( liars had need of good memories ) in the blew Bores-head in King-street , the morning we were to come out of town , M. Stokes fell down upon his knees to a mock-praier in Westminster Abby . Answer , M. Stokes affirms that to his best remembrance he was never in London with Webb and Treavers together , but confesseth that about four years since he was in Westminster with the said parties . There is a sign of a blew Bores-head in Kingstreet , at which house all the parties lay , but surely the Bores-head is neither so large nor so hollow as to lodge three persons within its own bulk ; yet the Parson affirms we were all being in London , and lying at the blew Bores-head in Kingstreet . As for the mock prayer , M. Stokes understands not what the Parson means , yet when he shall print a right time , and also a Copy of the mock-prayer , M. Stokes will be so ingenuous to confesse his errors and miscarriages in publique worship ; yet that either then , or at any other time any thought , word or action passed M. Stokes with an intent to make a mock of that holy Ordinance of prayer , or any other publick worship , is the highest untruth and scandall as ever Satan by any of his instruments ( whether spirituall ) or lay Parson charged upon any creature that expected salvation by Jesus Christ . M. Stokes knoweth that all prayer not acted by faith , is mock-prayer ; and he believes that the saying of David is true , ( viz. ) If I regard iniquity in my heart , the Lord will not hear my prayer : To allow ones self in the practice of any known sin , and to come before the Lord in daily prayer , is mock-prayer . It 's much to be feared that the Libertine Parson Webb is well acquainted with mock-prayer . Reason 1. He hath both Preached and Prayed to get and keep a Parsonage . 2. By his own confession he lived in the vile sin of uncleannesse a long time together , and yet in that time constantly Preached and prayed in the publique Congregation : Quere , Whether those prayers were not mock-prayers ? 3. He hath confessed that he hath not had the assistance of the Spirit , as in former times , and yet he kept his appointed howers of prayer in the publique Congregation ; Q. Were not these mock-prayers ? yet all these are left out , and one pretended mock-prayer by a mock-Parson in his Masse of malice fastened upon M. Stokes , &c. Yet the Parson saith not that M. Stokes made a mock-prayer , but fell down on his knees to a mock-prayer ; so whether he means the prayer of the Minister , or the gesture of kneeling , or the pillar to which he kneeled , he is desired to demonstrate what he means when he wipes his eyes with his Masse of malice , or makes an addition to that learned Libell . In the second place he forms a most Execrable blasphemy in the Masse of malice , p. 55. concerning the Lords Supper , not to be thought of , much lesse named amongst the Christians ; and indeavours to fasten that also upon M. Stokes , and this he saith was committed at Salisbury , at the Bores-head , there after the time before mentioned , which was about two years since . M. Stokes affirms that he was not with the said Webb at Salisbury at that time , nor at any time since , except when he was upon his triall for Adultery at Lent Assises , 1650. M. Stokes affirms that he never lay at the Bores-head in Salisbury by himself , with the said Parson , nor with any other person , and that he knoweth no such sign ; moreover he affirms that if he can be disproved in either of these answers , he is contented to be branded with the blackest mark of infamy that ever was due to a blasphemer . M. Stokes beleeves , that were himself ( or any ) guilty of so horrid and most accursed actions , God is so just and jealous of his own glory , that as great plagues and furies would pursue the offender , as befell Julian , Judas or Spira . M. Stokes affirms the whole story of the blasphemy , as penned and published by Webb , is of the Libellers own invention , and never had a being , but in Tho. Webbs brain or practice till , it came from thence to fill up his Masse of malice against M. Stokes . M. Stokes beleeves the Sacrament of the Lords Supper to be of Divine Institution , and of great use to all believers at this day , he cannot justifie himself , but must confesse that he hath sinned against the Lord in the use and neglect of his holy Ordinances , but to speak or to act any thing by way of derision or derogation to any one of them ( even those that are now abolished ) is that which his soul abhorreth and trembleth to think of . The ridiculous author of the Masse of malice , hath divers times in publique and private , preacht and disputed , That believers into whom Christ or the Spirit is come , are no longer to use the Ordinance of the Lords Supper , for which learned conceit of his , M. Stokes confesseth that he hath grossely jeared the said Parson , but abborreth the thought of under valuing , much more of blaspheming that body and bloud by which only he expects eternall salvation . Yet M. Stokes is beholding to the Christian moel-Parson , not for creating a most cursed and detestable blasphemy and fastening it upon him , but for weakning his own evidence , giving himself the lye , and clearing the accused , for so he doth in the 20th line of the aforesaid 55. pag. in these words , Blasphemy that I never heard in my life . If he had said That he had never heard the like in his life , or never heard before , it might have been otherwise understood : But to conclude , after he hath filled up with most accursed circumstance a self-invented blasphemy , he clearly acquits the accused , and saith , blasphemy that I never heard in my life . Lord how good thou art ? this is thy hand and thy doing I Thou hast made the Author of the Masse of malice to acquit the innocent , in the middest of his fierce and foul Charge , To thy name be all the glory . The Libidinous Parson saith himself , That he made no words of the businesse till now , concealing it till now from all people , wherefore if M. Stokes were guilty , must not the Parson be as far forth guiltty as himself ; Is a man of his Coat and Calling to conceal a blasphemy of that nature , without check to the blasphemer or complaint to the Magistrate for two years together ? but it seems the blasphemy , as great as it is , had never been contrived nor revealed , had not this spirituall Parson faln into travell with , and longed to be delivered of a monstrous Masse of malice : And therefore who will not conclude that this blasphemous bastard ( being as ugly and deformed as the fellow-creatures could make it ) had the corrupt brains of Parson Webb for its womb , and the father of lies for its midwife , who brought it forth , and wrapt it up in a Masse of malice , and then deal with it as petty whores with their poor bastards ( viz. ) give them suck and lay them at other folks doors . But the peremptory Parson is a man of reason , and therefore is not without reason for the concealment of the said blasphemy , yet the unreasonableness of the reasons will acquit M. Stokes . His first reason is because we were there met , and about the affairs of the Country . Answer , The meeting about the affairs of the Country could not prevent a zealous Christian , much lesse so eminent a Parish Parson as Tho. Webb ( who is none of the shame fast Parsons ) from a dislike , or a check to so grosse an evil in his companion . Must the affairs of the Country be a sufficient ground to exempt a man ( when he is imployed therein ) to set him scot-free from the check or controul of reverend grave Divines , though he commit the highest crime against the Lord of life and glory . Surely Parson Webb is no Minister of the Lords making , that prefers the publique imployments and Country affairs , above the glory of Jesus Christ the great Bishop and Shepherd of our souls . M. Stokes beleeves that the Commonwealth of England , is not so barren of good men , that its affairs must be managed by blasphemers , and they never told of their evils neither , untill such time as a little malice be grown into a Masse , but from such blasphemers , and such Parsons good Lord deliver the Commonwealth of England . But Parson Webbs second reason is , He was well thought of , and therefore , saith he , I concealed it till now from all people . So long as a man is well thought of , he may commit any sin or blasphemy whatsoever , without check or reproof ; surely if this spirituall man had not been mad , he would never insert this reason so void of all understanding . The Reader may easily see day light through this little hole : T is no matter how much a man blasphemes , nor what sins he becomes guilty of so long as he is well thought of amongst the Ranting crew , called amongst themselves the honest party : let a man be friendly to these , and let them alone with their carnall lusts and spirituall livings , ( viz. Parsonages ) and all shall be well ; but cross them in either , they will load you with their own actions , and lay upon you a a Masse of malicious filth . M. Stokes believes he is as well thought off in his Country amongst all sorts of people ( Ranters only excepted ) as ever : yet he desires rather to be good , then to be accounted so ; he values not the praises of men , yet loves a good name , which no sort of people , high or low , rich or poor , nor Cavalier nor Roundhead , nor Presbyterian nor Independant , ever sought to rob him of ; till the famous malevolent Parson Tho. Webb and his fellow-creatures ( whose tongues and pens are no slander ) undertook the charge of the work in a Masse of malice , and this M. Stokes accompts as an addition to his good name and honour ( viz. ) to be evil spoken of by the generation of Ranters ; whose wicked waies and practices are an abhorring to his soul , which the mock-Parson knoweth to the grief of his prophane heart . The next materiall thing the Parson chargeth M. Stokes withall , follows in the same pag. 55. I having taught ( saith he ) one Lords day from the words of St James , Be ye holy in all manner of conversation . And shewing how a Christian ought in all his actions to set a strict Watch over himself , and see that he imitate the divine life : And M. Stokes being present after I had ended my discourse , and going out of the Church , he asked me why I medled with such stuff as that was , &c. Answer , This knowing arrogant Parson you may perceive is so well read in the new Testament , that he quotes St James for St Peter , for the Text is , 1 Pet. 1 15. But his imployment is so great , and his travel so hard to bring forth a Masse of malice , that for hast he robs S. Peter , and belies S. James . M. Stokes affirms that the doctrines as they are now set down in the Masse of malice , ( as Christian Watchfulnesse and imitation of the divine life ) are excellent doctrines most profitable to beleevers : but neither the one nor the other were ever preached by Parson Webb in M. Stokes his hearing , and disliked of by him , neither did the Parson ever Preach upon that Scripture , as M. Stokes remembreth . Yet M. Stokes confesseth that about four years since he heard the said Parson preach in the Parish Church of Largley a very unprofitable Sermon , without any life , power , or appearance of the spirit of God , shewing the Auditory how much and how often they should eat and drink ; when he ought rather to shew that that which enters into the body defileth not , but that from the heart proceeds murthers , adulteries and the like , and to have indeavoured to have made clean the inside of the cup and platter , for till the heart be cleansed and purified through the presence of the Spirit of Christ , there can be no Christian watchfulnesse , nor imitation of a divine life : These with all observations of meats and drinks perish with the using , and are bodily exercises which profit little ; and this way of preaching by Tho. Webb was friendly reproved by M. Stokes , who then seemed to take it well , and a little after confest to M. Stokes that he had not the assistance of the Spirit of God in his preaching , as formerly , but now this reproof is become a crime to make up the Masse of Malice . M. Stokes disliking the preaching of Parson Webb , acquaints him with it presently , which argued love and friendship in him . But this Parson conceals all Mr Stokes his errors and miscarriages , as he saith , till now , that is , till he brought forth that worthy work , the Masse of malice ; in which he is so far from mentioning of reall errors , that he indeavours to fasten upon him many most notorious untruths of his own devising and invention . If M. Stokes had not been a lover of good works , and the Parson an enemy thereunto , both parties had continued lovers and friends to this day : Yet the Author of the Masse of malice justifies himself , and condemns M. Stokes to be an enemy to sound doctrine and good life , hoping thereby to recover his lost credit , and render himself a most rare and singular Parson . In the next place the famous Parson in the 56. page of his Masse of malice , saith , I might insert many other notorious acts of his blasphemy . M. Stokes beleeves the male-contented Parson to be a man of a quick invention , nimble wit , and ready pen , and therefore wonders why he behaves himself like a Preacher , that having ended his matter with his hour-glasse , saith , I might insist upon these and these particulars , when poor soul he hath not a word to say more ; so this man at first mentions many acts of blasphemy , insists upon one , and then saith , I might insert many more ; and who knows not but that he might , had not his charity prevented , or his invention failed in raising so famous a structure as the Masse of malice ? M. Stokes is not offended with this Parson for revealing or concealing any thing concerning him , nor for creating blasphemies , or other crimes in a Masse of malice to lay upon him ; he well knows that the Parson and all the fellow-creatures are acted by a power irresistible , which makes them to say and swear any thing against those that hate their Ranting practices and blasphemous unclean waies : yet M. Stokes cannot own Parson Webbs base born brats , but must leave them to their ghostly father , who is most pure in his own eyes . M. Stokes ( though a great sinner before the Lord ) challengeth Parson Tho , Webb and all others of his invenomed generation , fellow-creatures , male and female ; whether Ranters in judgement or practice , or both ; to invent , say , swear , write , print , publish , whatsoever they know , think or can imagine against him , which may tend to his dishonour or disgrace ; for he is resolved to defie the devil and all his works ; knowing that it is God that justifies , and therefore accounts it his greatest honour to be evil spoken of by that generation . Furthermore in the same 56. page he saith , what I have asserted is enough , and is no more then what is truth in every particular of it . Who seeth not that Tho. Webb is satisfied with his Masse of malice ▪ and that one of many acts of blasphemy is enough to record at this time ? What I have asserted saith he , is enough to discover what the man is : So that the Reader is to take it for granted , that the Parson is very sparing and loth to speak his whole knowledge ; yet fearing his assertion will not be beleeved , he saith , 't is all true : So that you must understand that the Parsons doings are all righteous , and his sayings all true , so that his word must passe without check or doubt . All Parson Webbs scandals and self-intended blasphemies , reviling censures and reproaches are all true , you are not to question them , because Thomas Webb is Author of them , which M. Stokes knoweth to be true . But to fasten a belief in his Reader , he is fain to use all his Ecclesiasticall understanding at once ; for , thinks the reverend Church-man , if this be not believed against M Stokes , all my labour is vain , and my Masse of malice will not be regarded nor had in esteem amongst those that are adverse to the Ranting rout ; and therefore having wip't his beard , and set his countenance , he devoutly and demurely imitates the whores and bauds , when they act the part of grave Matrons and honest women : or deceiptfull Shopkeepers , who with a truly put off their Tarnisht wares ; so the hypocriticall Parson , to make men believe his lies , saith , To imprecate and make protestations is not my usuall manner of speaking ; for truly , saith he , I approve not of any such thing , but according to my manner of speaking , which is as I am taught by the Scripture , Yea , yea ; Nay , nay ; in very truth all these things are true . So that you may believe him , for all his untruths are uttered by Divine right by the excellent Parson , and fastened in a Scripture phrase upon Mr Stokes , who doubts not but the Parson can prove the legality of his uncleannesse and blasphemous waies by the Scripture ; he can gain Parsonages , Marry , Baptize and Bury persons , live disorderly in his Whoring , Ranting , reproaching and reviling at any who please him not ; and confirm himself and his deluded followers by a Scripture phrase , Believe him you that list . You may see his manner of speaking in his letters before mentioned that he loves neither imprecations nor protestations ; but withall you will conclude , that he that cannot speak truth of himself , nor well of his fellow-creatures , can much lesse speak well of Mr Stokes , though as he pretends he makes conscience of a manner of speaking which he hath learned in Scripture . So Satan and all his false prophets set forth their untruths in a Scripture language , not out of love to truth or Scripture , but to obtain their own cursed ends ( viz ) ruine to the souls , bodies or good names of those that fear the Lord , and hate their hypocriticall and lascivious waies , otherwise this Parson would have learnt and practised other lessons out of the Scriptures then those he makes use of to make up his Masse of malice . But the Parson proceeds in his charitable way of concealment , of M. Stokes his errors or blasphemies , but yet makes them publique , and saith in the same page , I might insert his pocketting up of four pounds , collected of the honest party in my Church , for to defray the charges of our Bristoll friends in carrying up a Petition to London . Mr Stokes might answer that this slander which the quondam Parson might insert , is as true as the rest which he hath inserted , which are all as like the father , since he hath given himself over to commit uncleannesse with greedinesse , and hath followed the spirit of error as ever they can look . Mr Stokes knows not what the learned Parson in wickednesse means by his Church , in which he saith the four pound was collected , unlesse it be the Parish-Church of Langley Burhill : if so , Mr Stokes affirms that in Parson Webbs Church he never received a penny for any such use as he mentions in his Masse of malice . M. Stokes acknowledgeth that in the year 1647. on a Lords day , after evening Sermon , there was a collection of monies in the Parsonage house of Langley . And further M. Stokes affirms that he received the moneys there collected to the use aforesaid , which amounted to the just summe of 29t — 11d and no more , as the note yet remaining will demonstrate , who paid it in the particulars , and how much the summe is in grosse , which is just 29● — 11d , towards which summe the accomptant Parson Webb paid not one farthing . Now 25s M. Stokes paid of the said summ to one William Coller appointed to receive the same ; so that the whole summe M. Stokes stands charged withall is 4s — 11d , which the Parson hath scrued to 4l , the better to build a Masse of malice . This very Parson when he saw that for his high crimes and misdemeanors , he was outed of his Parsonage ; within a few dayes after writ letters to his fellow-creatures in the Country ; and among the rest one to M. B. row in the custody of M. Stokes , where he tels of his ejectment , and promiseth to print against Mr Stokes the very particulars now publisht in his Masse of malice , in which he chargeth M. Stokes with 3I , but in the Masse of his malice hath stretcht it to 4l as you have seen before . M. Stokes affirms that the payment of the twenty five shillings before mentioned to W. Coller , according to order , was a work of supererrogation in him , and that he might justly have retained it in his own hands to this day , and given a good account thereof to a wiser man then Parson Webb , whom it principally concerned , for it no way concerned him , but to fill up his Masse of malice . Another blasphemy or crime ( which the Parson pleaseth ) is the pocketting up of twenty pound to buy Trumpets and Banners , this was paid he said by the Committee of Wilts about two years ago to M. Stokes . Answer , M. Stokes affirms , that ( that not about two years ago , but ) in the year 1648. against Duke Hambletons Invasion , the Committee of Wilts assigned to M. Stokes and others , then in command , 20l to each Captain to defray their extraordinary charges , and to provide themselves with necessaries fit for War . And further M. Stokes confesseth , that after the whole service was over , the Cavaliers every where beaten , and the L. Generall Cromwel , with part of the Army in Scotland , then M. Stokes received the 20l , and about 7 or 8l more at severall times , which was all the money of the Common-wealths that he ever received for the service , in which he spent a far greater summe , continuing the command from the beginning of June , untill about November , 1648. 'T is believed that if Parson Webb had gained no more by Preaching and practising , then M. Stokes hath by the late troubles , by his chargeable Offices and Imployments , all along the War , he could never have been so much given up to pride and covetousnesse . 'T is manifest to the whole Country , that for 10 years space M. Stokes hath spent his time in the service of the Commonwealth , which hath proved a great burthen to him , in respect of his Estate , which is but small : That he hath spent and lost much in the time of his banishment from his estate and publique imployment , and yet never sought any place of advantage or profit in the Nation , nor ever sought after Honour , except it were to be faithfull to his own conscience and the Commonwealths Cause , the prosperity whereof is all the praise or reward Master Stokes expects . Where is the man that can stand forth and truly say , M. Stokes , you did me injury in the Warre , you eat my meat and paid not for it , you rode my horse , you received a bribe , you have enriched your self by these Warres , you were cruel when in place of trust and Honour , you were covetous to cheat or cousen the Country or Commonwealth ; you sought great things for your self , you have solicited a Parliament man , a Member of the Councell of State , or Officer of the Army to assist you in the gaining an Office , or Honour , or Profit , which you spent on your lusts : let such a man stand forth and make the challenge , and M. Stokes will be his bond-man for ever . But the Parish-Parson , as lawlesse as a Parish-Bull may bellow forth his black charge , and roar out his Masse of malice , and say all manner of evil against M. Stokes , right or wrong . Oh excellent Parson ! And therefore in the next place he tells the Reader that M. Stokes issues out his Warrants for the raising of him money to buy Trumpets and Banners for the Troop . An aspersion so false and silly , that none but Ranters have the boldnesse or impudence to affirm , or weaknesse to believe : All the Commissioners in the whole County , all the Constables , petty Constables , and Tithing-men ; and all that pay a penny towards the Publique Charge of the Nation , will readily and chearfully tell the Parson , that this is an untruth : But fit enough for his Masse of malice . The last thing M. Stokes takes notice of amongst all the quondam Parsons aspersions is , That M. Stokes upon his marriage , and when danger was eminent , he laid down his Commission , and left the Troop without a Commander . A most manifest untruth , The whole work of the Nation was over ; the Scots and English Cavaliers wholly ruined and broken : And further M. Stokes continued the command six or eight weeks after he had Orders to disband , as the Committee of Wilts can testifie , whose Orders and Letters yet remain to manifest the contrary . The Charge of the Command being insupportable to M. Stokes , and the work for which they were raised being over ; having also many occasions of his own , requiring his attendance , he only took leave of the Troop , and left it to be commanded by his then Lieutenant , Cap. Henry Aland , who continued it by Order of State for the Irish service , where he is at this day . Let it be considered by any person , not Ranting ripe , what need there was of a County-Troop in November 1648. unlesse to eat up the poor Country with Free-quarter ( for no pay was then to be had ) and to pull the curse of the needy upon M. Stokes . Yet saith this State mock-Parson , when danger was eminent M. Stokes laid down his Commission . That Masse must needs be great that 's made up with such abominable and malicious untruths , invented and brought to the work by an opprobious Parson in his luxurious and malevolent humor . And that all the world may see that not only an unclean , but also a lying spirit was the Author of the Masse of malice ; here is inserted the Committees Order for Disbanding the said Troop . At the Committee of Parliament , for the said County , the 22. of Septemb. Anno 1948. THat all the Horse that are now in pay under severall Captains in this County , and those under any other Command , be this day disbanded , and forthwith paid for what service they have lately done in this County , and this day ; and that only Thirty be continued under the Command of Cornet Anthony Yardly , and that those Thirty men which are to be continued are to be approved by this Committee . A true Copy Examined by Jonath . Hill , Clerk to the said Committee . These are the most principall calumnies and foul aspersions that the Parson hath attributed to M. Stokes , which are most faithfully answered and retorted : There are many more , but so ridiculous as not worth a reply . But let the Reader take them together , and consider with himself these particulars : 1. If M. Stokes were guilty of such foul crimes , How comes it to passe that Webb in all his angry and reproachfull letters , never mentioned a word to M. Stokes of any one of them . When he fains a repentance , and by his own letters confessed his abominations to M. Stokes ; it s as clear as the sun , that he then did not take M. Stokes to be the man as he hath set him out to be in the Masse of malice , the letters being of a later date then these pretended crimes ; neither is it likely that he would make a blasphemer his Confessor . His own expressions in his own letters to M. Stokes , clear him : besides those before mentioned in this Narrative there are many other in M. Stokes his hand , which discover to the world , that he is not such an offender , save in Webbs Masse of malice : Amongst divers take notice of this one of the 3d of Aug. 1650. which is after the time wherein the blasphemy and crimes are said to be committed in the Masse of malice . Sweet Sir , I Ever took you to be a cordiall and a true friend to the Saints and truth of Christ , and therefore I professe to you unfainedly from my heart , that exceedingly I love you and tender you , and could I but assure my self that you would receive me with the same sweetnesse of spirit as formerly , and with the spirit of meeknesse restore me , wherein I am fallen . Oh how glad would my heart be to see you ! While you were at London I longed for your coming home ▪ because to you I would unbosome my self , but I was cast off by you to my great grief and sorrow , &c. Now Reader , if Parson Webb in Aug. 1650. took M. Stokes to be a cordiall and a true friend to the Saints and truth of Christ how can he justly charge M. Stokes as in his Masse of malice , with such abhorred crimes of an elder date . Neither can it be imagined that he would have unbosomed himself to a blaspheamer , deceiver , &c. So M. Stokes is acquitted by his accuser before the accusation received any being . Let it be considered , whether Webb had not better thoughts of M. Stokes but a very little time before his triall ; for about the time Lieutenant Gen. Ludlow went into Ireland , the said Webb being then in Goal , drew with his own hand a Petition to the Parliament , that Edw. Stokes Esq . might command the Regiment of Horse for Wilts , in the place and absence of Col. Ludlow , and this Petition he promoted by his Agents then at liberty , untill M. Stokes himself put a period to that design . Quaere , Whether then he took M. Stokes to be the man as now he hath printed him to be in his Masse of malice . Yet the crimes charged are of a far elder date by his own accompt . But besides all this M. Stokes is acquitted in his own conscience , which is better to him then 10000 witnesses , and therefore can boldly say , Who art thou that condemnest ? it is God that justifies , who will clear up the innocency of his servants , and finde out ( to their shame ) all such as make lies their refuge , and become false accusers of others , as the ridiculous Author of the Masse of malice hath done ; who having made himself drunk with the much bibing at the Ranting cup , behaves himself like a mad Bedlam , striking those that are next him . In his repentings you have seen him striking and wounding his own dear fellow-creatures , charging them through and through , with malice and wickednesse . And so soon as he is reconciled to them , he Raves and Rants like a most furious frantick , against all other that could not dandle or flatter him in his wicked and unclean waies ; So that the Parliament it self , the Committee of Plundred Ministers , the Judge , and the Justices of Peace for the County of Wilts , amongst which M. Stokes acknowledgeth he is not worthy to be named ; these are the object of Webbs Masse of malice , and are more or lesse abused by the filthy Libell so called . And well may the mock-Parson charge M. Stokes with blasphemy , in his Masse of malice , being himself a blasphemer upon publique Record ; All delinquents delight to fasten their own titles and actions upon the most innocent persons ; so the delinquent Parson having been discovered and convicted to be a blasphemer , he gives away his own title , and imputes his own abhorred actions to M. Stokes . That the said Parson is a blasphemer himself , you shall finde upon diligent inquiry , that he stood charged about the year 1644. before the then house of Lords , to be a Blasphemer , one that had delivered many blasphemous principles to the people ; whereupon he was by the said House committed , and stood so for some time ; yet afterwards he pretended a repentance of those errors , subscribing a form of Recantation with his own hand , and afterwards gave thanks to a Minister of the Assembly , for being a means to draw him off from those errors ; and blessed God for his mercies to him , for he was in the ready way ( as he said ) to Atheism , and many of his companions in those opinions were turned Atheists . Notwithstanding all this he both preached and practised as before , holding forth many things against the glory and truth of Jesus Christ and Scripture ; and not long after came into Wilts , as transformed into an Angel of Light , upon which stage he hath acted the Ranting part , as is before expressed . The last thing concerning Tho. Webb the Author of the Masse of malice , is this , he comes lately ( viz ) about March last into Wilts , to visit the honest party , and disperse his malitious Masse . Well , he visits his friends , and amongst the rest ( to colour the businesse ) he gives his poor wife a visit , only by way of complement , but durst neither to stay with her , nor in any wise to keep her company , as men usually do , &c. but hastens away to visit his man-wife J. O. and others ; so to Langley he comes , where he was received with all alacrity amongst his honest party , where divers met , to whom he declared that he lately Preached upon that Text , The spiritual man is mad , and now resolved to dissemble no more ( viz. ) never to receive Parsonage , nor Preach more , nor yet to conceal his principles from the world , as he had done : But being asked by one , what he would do if his Mistress should cast him off ; said , that he should be the most miserable man living , and thought he should make away with himself . So to put it out of doubt that he would dissemble his principles no more , he takes the childe , which he said he begot on the body of another mans wife , ( yet never went to see his own childe born in lawfull Matrimony , though he rode by the house where it was kept by the mothers friends ; ) and himself became a convoy , riding by the Waggon in which the childe was carried through the Country towards London , and for part of the way afterwards , sends back the party that did attend it , and himself plaies the part of ( not only a loving father , but ) a nurse , till it met the mother and her husband , where the joy was compleated : And this the impudent mock-Parson performed , as if he had done it in the height of contempt against both Religion and Magistracy . So I have done with the mock-Parson and his Masse of malice : Many things I have omitted , because I would not be over-tedious , and the Narration being of too great a bulk already , I forbear to add . If in any particulars I seem to offend , let it be thy glory , courteous Reader , to passe it by . I was forc't to the work which I never sought after , nor do not delight in ; yet what I have done , I have done it publiquely and truly , that truth may be manifest , and falshood discovered , that the righteous waies and people of God may be justified , and the wicked waies and works of ungodly men may be condemned . Wherefore , as I wish all that respect the health of their bodies , to take heed of Empericks and Mounte-banks ; so I advise all that respect the health of their souls , and peace of their spirits to take heed of mock Parsons , and counterfeit Preachers , who though they appear in sheeps cloathing , yet inwardly are ravening wolves ; I mean such as make themselves Preachers and Parish-Parsons to gain Parsonages or filthy lucre for their Preaching ; amongst which number you may finde T. W. From whom , that God may deliver thee , and all that fear his great Name within the Commonwealth of England , is the daily prayer of this Author . FINIS . Notes, typically marginal, from the original text Notes for div A93926e-1640 T. W. appears like an Angel of light . T. W. obtains a Parsonage T. W. refuseth tithes . T. W. burieth his second wife . T. W. makes himself sure to another mans wife . T. W. commits adultery by his own confession . T. W. marrieth his third wife . T. W. a kinde of Pander to his own wife . T. W. his man wife discover'd . T. W. fals at variance with Mistress M. W. Notes for div A93926e-2990 T. W. accused by Mistress W. and others . Notes for div A93926e-4030 T. W. confesseth his unclean life . T. W. his first Letter to M. Stokes , confessing his uncleannesse . T. W. second Letter to M. Stokes , and M. Shute , confessing his unclean life . T. W. his third Letter to Mr Shute . T. W. preacheth against whorish women , &c. T W. scorns those to whom he confest his uncleanness . T. W. becomes friends wth M●s . W. T. W. his companions . His study . Songs . T. W. a lover of Musick and mixt dancing . T. W. seeks the ruine of his own fellow-creatures . T. W. charged to have been taken in the act of adultery . T. W. committed to Goal . T. W. pretends a second repentance in Goal . T. W. his deliverāce and return from Goal . I. 6. 8. 9. 1. 2. 2. 2. 2. 4 , 5. 8. 9. 9. 8. 9. T. W. his Ejectment from his Parsonage of L. B. Untruth . Untruth . Untruth . Masse . Wilts. Ord. T. W. his blasphemy upon Record . T. W. his late progress into , and return from Wilts. 
A34470	----	A blow at the serpent; or a gentle answer from Madiston prison to appease wrath advancing it self against truth and peace at Rochester. Together with the work of four daies disputes, in the Cathedral of Rochester, in the Countie of Kent, betweene several ministers, and Richard Coppin, preacher there, to whom very many people frequentlie came to hear, and much rejoyced at the way of truth and peace he preached, at the same whereof the ministers in those parts began to ring in their pulpits, saying, this man blasphemeth, ... Whereupon arose the disputes, at which were some magistrates, some officers, and souldiers, peaceable and well-minded, and very many people from all parts adjacent, before whom the truth was confirm'd and maintained. The whole matter written by the hearers, on both sides. Published for the confirmation and comfort of all such as receive the truth in the love of it. By Richard Coppin, now in Maidston Prison for the witness of Jesus. Twenty five articles since brought against him by the ministers, as blasphemie, and his answers to them, how he was Coppin, Richard, fl. 1646-1659. This text is an enriched version of the TCP digital transcription A34470 of text R215454 in the English Short Title Catalog (Wing C6094). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 261 KB of XML-encoded text transcribed from 57 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A34470 Wing C6094 ESTC R215454 99827325 99827325 31743 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34470) Transcribed from: (Early English Books Online ; image set 31743) Images scanned from microfilm: (Early English books, 1641-1700 ; 1864:2) A blow at the serpent; or a gentle answer from Madiston prison to appease wrath advancing it self against truth and peace at Rochester. Together with the work of four daies disputes, in the Cathedral of Rochester, in the Countie of Kent, betweene several ministers, and Richard Coppin, preacher there, to whom very many people frequentlie came to hear, and much rejoyced at the way of truth and peace he preached, at the same whereof the ministers in those parts began to ring in their pulpits, saying, this man blasphemeth, ... Whereupon arose the disputes, at which were some magistrates, some officers, and souldiers, peaceable and well-minded, and very many people from all parts adjacent, before whom the truth was confirm'd and maintained. The whole matter written by the hearers, on both sides. Published for the confirmation and comfort of all such as receive the truth in the love of it. By Richard Coppin, now in Maidston Prison for the witness of Jesus. Twenty five articles since brought against him by the ministers, as blasphemie, and his answers to them, how he was Coppin, Richard, fl. 1646-1659. [8], 86, 12, [2] p. printed by Philip Wattleworth, and are to be sold by William Larnar at the Black-moor neer Fleet-Bridge, London : 1656. "The twenty five articles, called blasphemy, brought against Richard Coppin by the Ministers of Kent, .. " has caption title, separate pagination and register. Running title reads: The triumphing of truth, over the enemies and aspersers thereof. Reproduction of the original in the Christ Church Library, Oxford. eng Blasphemy -- Early works to 1800. Universalism -- Early works to 1800. A34470 R215454 (Wing C6094). civilwar no A blow at the serpent; or a gentle answer from Madiston prison to appease wrath, advancing it self against truth and peace at Rochester. Tog Coppin, Richard 1656 49896 99 0 0 0 1 0 22 C The rate of 22 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-01 TCP Assigned for keying and markup 2007-01 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Jonathan Blaney Sampled and proofread 2007-02 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A BLOW at the SERPENT ; OR A GENTLE ANSWER FROM Maidston Prison to appease WRATH , Advancing it self against Truth and Peace at ROCHESTER . Together with the work of four daies DISPUTES , in the Cathedral of Rochester , in the Countie of Kent , betweene several Ministers , and Richard Coppin , Preacher there , to whom very many people frequentlie came to hear , and much rejoyced at the way of Truth and Peace he Preached , at the fame whereof the Ministers in those parts began to ring in their Pulpits , saying , This man Blasphemeth , to deter their Parishioners from hearing him . Whereupon arose the Disputes , at which were some Magistrates , some Officers , and Souldiers , peaceable and well-minded , and very many people from all parts adjacent , before whom the truth was confirm'd and maintained . The whole matter written by the Hearers , on both sides . Published for the confirmation and comfort of all such as receive the TRUTH in the love of it . By Richard Coppin , now in Maidston Prison for the Witness of Jesus . Twenty five Articles since brought against him by the Ministers , as Blasphemie , and his Answers to them , how he was committed without Examination , and by whom . Rev. 2. 10. Fear none of those things which thou shalt suffer ; for behold , the Devil shall cast some of you into Prison , that ye may be tryed , and you shall have tribulation , but be thou faithful unto death , and I will give thee a Crown of life . London , Printed by Philip Wattleworth , and are to be sold by William Larnar at the Black-moor neer Fleet-Bridge , 1656. The Epistle to the Reader . Friends and Brethren , BE it known to you all that know me , and can in any measure witnesse with me the hidden mystery of God , and of the Father , and of Christ , which is Christ in you the Hope of Glory , how that according to the measure received , I have been faithful in the acknowledgment of this mystery , whereby your hearts might be comforted , and you knit together in love , unto a full assurance of the understanding of this mystery in your selves , an 〈…〉 discover and lay open to you the loose , sandy , and rotten foundations , and buildings of all mens pretended Religions ; in forme , and not in power , as things below Jesus Christ , to have an end , which hath beene my work in the Lord , and to make knowne that Rock , the Lord Jesus , as the true sound and unmoveable foundation of our Religion , and undefiled , laid by God the Father from all eternity , as that which will stand and indure for all men to rest upon , walk in , and be saved by , which things to declare , I have not been partial in , towards God , nor towards man , but have given to each one his due , both as they are one , and as they are distinguisht , that is , first for God , as God to be all in all in every thing , to every creature of mankind manifest in due time , as to himself , he ever was , is , and will be , and for man , as man , to be nothing but a poore worme , a weak , empty , passive , nothing creature , as he ever was , is , and should be , and to have all strength , wisdome , and fulnesse of knowledge and understanding in life and glory with that one Almighty God , the all of all things . And in which work the Lord hath been with me to support me , to make sweet , pleasant , and delightful unto me , all his wayes of sufferings , persecutions , and trialls for the truth , through which the enemies thereof are confounded ; and now last of all , my present imprisonment , all which are things that accompany truth in the manifestation thereof to men , and to the advancement of it self over all its enemies , by discovering them in the way of their opposition against the truth , where they are taken in their owne Net , and destroyed : For the Devill was never knowne to be a Devill , and to be cast out as a Devill , till he made war with Christ and his Seed , and seeking to be something , became nothing , was cast out of heaven to the earth , that is , all his ways and actions was made appear to be but earthly , sensual , and devillish , as having no part in Christ , and so was cast out of heaven , and as with him , so with all in him , that are found Fighters against God , and that act in the way of the Devil , against the appearances of truth by the Lord Jesus , which in those following discourses you will find to be acted by those who set themselves in malice against me , to betray me , and to quench the appearances of truth which had been delivered by me , for which they in their Pulpits did often revile me , as a Blasphemer , & a devil , telling the people their own empty pues would rise in judgment against them , for coming from them unto me , wishing confusion to that power that should tolerate such Doctrine , by which the love of God to all men appeared , and which in these Disputes they opposed against me , contrary to the practise of a Minister of Christ , but the Lord still appeared beyond the expectation of man , in which he did inable me with faithfulnesse and boldnesse to make known to the people this mystery of the hidden wisdome and counsel of God for the salvation of mankind in the Lord Jesus , though for the same I my selfe now am a Prisoner , but the truth which cannot be imprisoned is free , which is my joy and Crowne of rejoycing , and which in due time will be the joy of those that oppose it ( though it be now their sorrow ) when it shall have made them free , as it hath done me , by destroying the enmity that is in them against it . And now my friends & brethren , you that know this truth , and are set free by it , I desire you may be an ornament to it in the exercise of it , for which I leave you all to the Lord , and rest together with you in the Lord , who only is able to make us stand , farewell . Richard Coppin . From my Prison-house at Maidston in Kent , Feb. 12 : To Mr. Richard Coppin on his Sufferings , by some Priests of Kent . REnowned Friend , bear up thy mind , Thy light it is profound , It will Sin , Hell , and Devils bind , And all their cheats confound . What though the * Chimmerims conspire , As alwayes they have done , Against Gods life , which is as fire , To burn their Babel down : But go thou on , for truth contend , And Christian liberty , Though blinded minds against it bend , Yet God at last shall free Vs from the hellish snares of Priests , And formall Whiners too , Although they now do what they lists , That rope will them undoe : For surely they themselves will hang , If they are let alone , For most they do is but to bang Themselves ; but when they moan , Who shall them pity , or respect , Reward , reward them double , Who nought but cruelty assert , And fill the world with trouble : But thou brave soule , whose life is love , To all the whole Creation , Go on , be brave , thy mind 's above ; Preach still the great Salvation ; And Christ within , the life of all That is , or hath a being , The Eye Eterne , and yet Mentall , Whose work is alwayes freeing Vs from all enemies within , And raising us with Christ , And clearing us from fancied sin , To live with God the highest . What shall I say , time would me fail , Thy sufferings to relate , Yet all thy enemies cant prevail , God still doth dissipate Men to their shame , their horrid lies That they have still invented , To cloud Christs real mysteries , By truth they are tor mented . An Hirogliphical , Astrological causion to all sable learned Priests , and others that persecute the life of Christ , and speak evil of things they know not . OLd Saturns persecuting minde Hath sometimes rampant been , And lately couchant , and as blind , Though now he 's passant seen : But have a care , go not too fast , Joves splendour to distresse , Lest Mars and Sol agree at last To curb thy cruelnesse . By J. L. The Names of such Books published by R. Coppin , and are to be sold at the BLACK-MOOR . 1. DIvine Teachings . 2. Mans Righteousnesse examined . 3. Saul smitten for not smiting Amalick . 4. A Man-Child borne . 5. Truths T●stimonie . A Dialogue betweene Nimrod Policy , and Nathanael Innocency , by J. Lane . Twelve Songs of Sion , by J. L. One other book of the same Doctrine , by W. Foxon . Truths Champion , first and second Part , concerning Generall Redemption , Ministery , and Ordinances , by R. Stooks . Truths Triumph , OR The Triumphing of TRVTH , OVER The Enemies and Aspersers thereof . In several Disputes holden at the Cathedral Church , of the City of Rochester , in the County of Kent , between several Ministers , and Richard Coppin , on several daies . DISPUTE . I. Between Walter Rosewell , then a Preacher at Chatham , and Richard Coppin , then Preacher in the Cathedral of Rochester , being on Munday , the third day of December , 1655. THe people being come together into the Cathedral , Richard Coppin began in prayer , after which , the Mayor of the City , and Captain Smith , Captain of the Guard , desired the people to keep silence , and none to speak but Rosewell and Coppin , if any else did , they should be apprehended , and proceeded against , as Disturbers of the Peace . Then spake Coppin , saying , I desire also that the people will all keep silent , and none to speak a word , but those who are in dispute : I know you are a people divided some for the one party , and some for the other , and I shall speak to you all . First , to you that are on the contrary party to me , and that have any desire to speak , not to speak above one at a time , and so speak as many as will , provided the one hath done before the other begin . And to you that may have any desire to speak on my behalf , I entreat you all to be silent , and not to speak a word , but to leave all to the Lord and my self . Rosew . M. Mayor , I thought none but you , & the rest of the Magistrates and Officers of the Army , should have had the mannaging this Dispute , and I to have began first , that so this mans discourse might have been spared : And as for the plausible prayer he made at my coming in to delude the people , I confesse my Conscience would not give me to joyn with him , not but that the matter thereof was good , but I knowing his Principle to be corrupt , could not say Amen to it : And now , if you please , I shall first make a short Prayer , and then go on to the work , for I cannot undertake a businesse of such weight , for the suppressing of such damnable errors as here hath been vented , without calling upon God for assistance , both to Magistrates , Officers , and Ministers in this work . CHAP. I. That Christ , who knew no sin , took part of mans flesh and blood which was sinful , weak , and punishable , how in it he was made the same , and for what end . ROsewell . There be three things which I shall charge you withal at present , the which you should endeavour to clear your self of if you can , and that I shall propound in a Logical way , yet so plain , that that little reason you are endowed withal may understand it ; as for Art , I presume you have none . Proposition . First , he that is a perswader of the people to believe that Jesus Christ was a sinner , and that the Humane Nature of Christ was polluted with sin , he is a Blasphemer of Christ , a Perverter of Scripture , and a venter of damnable errors . Coppin . Sir , you have here laid down a Proposition , the affirmation of which you say is Blasphemy , and he a Blasphemer that shall perswade men to believe it : But Sir , who do you charge with it , me , or some other , or did any man else ever hear me say these words , if any did , let him speak , and I will answer it , for there is no reason for me to answer to that which is not laid to my charge , and I came not here to charge my self , but do now expect something of accusation from you , else why have you , and the rest of your Brethren , so often railed against me in your Pulpits ? Rosewell . I desire the Souldiers and Magistrates to declare if I have any reason to speak any further , till this Proposition be answered . Coppin . Do you charge me with any thing in this Proposition , or not ? if you do , I will answer you , else I may say to you , as Christ my Elder Brother sometimes said to his Accusers , Ye said these words , I said them not . Rosewell . Oh horrible Blasphemy , to call Christ your Elder Brother ! I professe I dare not say so ; no , you will find him to be your Judge at the last day , to condemn you for your Blasphemy . Coppin . He is your Elder Brother also , though you do not know him : But Sir , I perceive you for your part have yet nothing against me , and therefore you urge these things , endeavouring to draw somthing from my own mouth to accuse me , which is not a Disputing in love ( on your part , to edifie the people , as you pretended ) but to charge me with Blasphemy , as the Jewes , and Scribes , and Pharisees did Christ , which you cannot prove : Yet to give the people satisfaction , I shall not hide any thing from them , but shall be free to declare such things that God hath made known to me , that so he might be glorified , and their souls comforted , which I shall also do according to the Scriptures , and then catch what you can . Therefore first I declare , that the Lord Jesus Christ , the Son of the living God , and Saviour of the World , ( that proceeded forth from the Father into the world , to take on him part of the same flesh and bloud of men , and to live in it ) was himself , holy , harmlesse , and undefiled , in whose mouth was found no guile ; as saith the Scripture ; yet this Lord Jesus , and Son of the living God , who was so holy and harmlesse , was himselfe pleased to take mans sinful nature ( so called ) to live in it , and cleanse it ; he was made in the likenesse of sinful flesh , and for sin , he condemned sin in the flesh , as also saith the Scripture , nay , he was in all things made like unto his Brethren , sin known and ( committed ) excepted , that as we had in us the knowledge and actings of sin , so God made him to be sin for us , who himself knew no sin , that we might be made the righteousnesse of God in him . Rosewell . Though you say he committed none , yet you do here intimate that Christs nature was tainted with original sin , which I prove to be blasphemy , for now I have it from your own mouth ; indeed , he was made a Sin Offering for sin , the Scripture saith . But Mr. Mayor , and Captain Smith , you may plainlie see how his argument is corrupted , which will go about to make men believe that Christ was a sinner , and that his nature was tainted with original sin . Coppin . 'T is you that say so , & not I , as the people canwitnefs . Head the Lawer . But you have said it , and I have it here in writing . Coppin . Have you so Sir , pray let me hear what you have written , for now I see you still lie upon the catch , therefore you people pray take notice , and I will repeat the words again , and see if I speak any thing that the Scripture will not bear me out in . I say the Lord Jesus Christ , the Son of the living God , and Saviour of the world , knew no sin , neither was guile found in his mouth ; yet was all the sins of all men in the world laid upon him , and reckoned to him , to be no longer ours , but his , that he might suffer for them . Robison a Justice . Will you say that Christ suffered for his own sins ? Coppin . Not as acted by him , but reckoned to him : But Sir , pray answer me this question , seeing you have spoke , Is the body of Christ part of himself , or not ? Robison . Yes , his bodie is himself . Coppin . Pray then whose body are all the men in the world which Christ died for ? Robison . Whose , why they are the bodie of Christ . Coppin . Then people take no●ice , if the whole world of men which Christ died for , be the bodie of Christ , then Christ dying for their sins , died for the sins of his own bodie , whose bodie we all are , and members in particular , as 't is written , We are members of his bodie , of his flesh , and of his bones ; and so Christ in his bodie of flesh , as part of ours , did bear our sins and infirmities , 1 Pet. 2. 24. whose his own self did bear our sins in his own bodie on the Tree ; and in Mat. 8. 16. himselfe took our infirmities , and bear our sicknesses , and Isa 53. 3. 4. 5. He is despised and rejected of men , a man of sorrows , and acquainted with grief ; and we hid as it were our faces from him , he was despised , and we esteemed him not : Surely he hath borne our griefs , and carried our sorrows , yet we did esteem him stricken , smitten of God , and afflicted : He was wounded for our transgressions , he was bruised for our iniquities , and the chastisements of our peace was upon him : We all like sheep have gone astray , and the Lord hath laid upon him the iniquities of us all . So that whatsoever sins , whatsoever sicknesses , weaknesses , infirmities and punishments was in the flesh of men , Christ taking the same flesh and bloud of men upon him , took all this , that so he might overcome it for men , according to those Scriptures . Rosewell . You pervert Scripture , for the meaning is , he took our punishments , and not our sins . Coppin . Nay , then you pervert Scripture , for the words are , He bear our sins . Rosewell . Mr. Mayor , and the rest , you may see with what a Brazen-face this Blasphemer stands to maintain his damnable errors . Coppin . And 't is well I have such a face , and such patience , else it were not for me to stand here before you , to hear such railing and reviling , which you never learned from Christ ; for when he Disputed with the Devil about the bodie of Moses , he brought no railing Accusation , but said , The Lord rebuke thee . Rosewell . Then the Lord rebuke thee Satan : But you must not think to shift it off so , for you have perverted Scripture , and you must give satisfaction in it . Coppin . Sir , what do you mean by satisfaction ? It may be if I stand here till to morrow you will not be satisfied , but my desire is to satisfie the people , and you , if I may . Rosewell . You are before a juditions Auditorie , which may well understand you . Coppin . It is well you do now confesse they are a juditious Auditorie , you did say the other day to the contrarie . Rosewell . You do not answer any thing to this Proposition , but do pervert the Scripture , by saying the nature of Christ was polluted with sin . Coppin . I do not say , that his nature was polluted with sin , but that our nature was polluted , till Christ was manifest in it , to destroy the pollutions of it , as 't is written , For this purpose was the Son of God manifest , that he might destroy the works of the Devil : And the Lord hath laid on him the iniquities of us all ; and he did bear them in his own bodie on the Tree . Rosewell . I say again , he that doth teach people to believe that Jesus Christ was a sinner , and that his nature was polluted with sin , is a Blafphemer of Christ , and a venter of damnable errors , but you do teach people to believe so ; ergo . Coppin . I still denie your minor , and did never say that Christ was a sinner , as all the people can witnesse ; but I say , He was made sin for us , and yet knew no sin , but did bear our sins in his bodie . Rosewell . He that doth attribute any thing to Christ that is a dishonor to Christ , he is a perverter of Scripture , and a Blasphemer of Christ ; but you , by saying the nature of Christ was polluted with sin , have d●ne so : ergo . Coppin . I have denied your minor , which you cannot prove , and do des●re you to declare what nature of man it was the Scripture saith Christ did take on him , Was it a holy nature , or a sinful nature ? Rosewell . The nature of man , when Christ did come to take it on him was polluted , but that part which Christ did take on him was holie , for it was the nature of a Virgin , Luke 1. 35. The Holy Ghost shall come upon thee , and the power of the most High shall overshadow thee , therefore that holy thing which shall be born of thee , shall be called the Son of God . He did take mans nature on him , but not his sins , and this I declare , and am not ashamed of the Gospel of Christ . Coppin . The nature of the Virgin Mary , which you say was holy before Christ took it on him , I say was the same with all other mens nature for sinfulnesse , for all had sinned , and Christ took on him the sinful nature of all which sinned , before he could undergo the punishment due for sin , as I have proved by several Scriptures and Arguments in answer to this Proposition , and therefore if you , or any man else , have any thing more to say , speak now , or else ever hereafter behind my back hold your peace . CHAP. II. That all men shall be saved , of Redemption out of Hell , and in what sense a mans good works doth him no good , and his bad works no hurt . ROsewell . He that doth perswade people to believe that all men shall be saved , he is a perverter of Scripture , a Blasphemer of Christ , and a venter of damnable errors ; but you do so : ergo . Coppin . I denie your major Proposition , as to the Blasphemy , therefore prove it . Rosewell . By the way , take notice , he doth go about to maintain that all men shall be saved . Coppin . I do not yet tell you what I maintain , but I put you to prove-that part of your major Proposition . Rosewell . He that perswades people to believe that which the Scripture doth flatlie contradict , he is a perverter of Scripture ; and a Blasphemer of Christ ; but this , that all men shall be saved , is flatlie contradicted by Scripture , Mark 16. He that believes shall be saved , but he that believeth not shall be damned . Coppin . I shall answer your Proposition by another , whatsoever is the will of God , is not Blasphemy to affirm , but the will of God is the Salvation of all men , therefore to say that all men shall be saved , is not Blasphemy ; and I prove it in the first of Tim. 2. 3. I will , saith God , that all men shall be saved , and come to the knowledge of the truth . And it will be necessarie for you to declare what this Salvation and Damnation is , which you speak of also , when it is , and whete it is , for I acknowledge that he that believes shall be saved , and he that believes not , is condemned alreadie . Rosewell . This damnation is that of the soul , when it is separated from the bodie : Secondly , when Christ shall come generallie at the last day , when the whole world of Reprobates shall be cast into that lake of fire , which doth burn with brimstone , out of which there is no Redemption . Coppin . Pray prove that from thence there is no Redemption . Rosewell . Mat 25. The blessed shall go into everlasting life , and the wicked into everlasting fire , prepared for the Devil and his Angels . Coppin . I do also say , that the righteous shall have everlasting life , and the wicked shall have everlasting torment , but that doth not prove that there is no Salvation or Redemption out of hell , for the word everlasting , doth signifie for the time during , such a dispensation or administration of God to man ; therefore if you have any Scripture to prove that there is no Redemption out of hell , as you have often made the people believe there is not , produce it now , or else friends never believe him , nor any of your Teachers more when they tell you so , except they can prove it by Scripture : And trulie Sir , I had thought you had been a man better learned in Scripture , then you are , and seeing you cannot bring any proof for what you have said , I shall go on , and prove by Scripture , that from that hell ( the Scripture makes mention of ) there is Redemption . Rosewell . You do bring Scripture but to little purpose , only to glose your errors . Coppin . David saith , Thou hast not left my soul in hell , neithor wilt thou suffer thy Holy One to see corruption ; which shews , that there is a coming out from thence : And in Amos 9. 2. Though they dig down into hell , thence shall my hand take them , though they clime up to heaven , thence will I bring them down : So that the Lord will have men to come in his way , and not their own , they shall come to heaven , but through hell . Captain Smith . Mr. Coppin , pray prove how the word everlasting shall have an end , before you go any further . Coppin . I shall do it from the 17. of Gen. where God saith to Abrabam , I will make with thee an everlasting Covenant , and saith God , this is the Covenant I will make with thee , Every male shall be circumcised : And this Covenant upon these conditions did last but for a time , for we read , that God did afterwards make a new Covenant with us , that should never be ended . So in like manner the Priesthood of Aaron and ●is Sons was call'd an everlasting Priesthood , and yet that had a● end , and was changed into the Priesthood of Christ , that abideth for ever and ever , and we are said to be changed from one everlasting to another everlasting , which shews there are more everlastings then one , so that one everlasting is but the time during , of the same dispensation , under which we are for a time , until our change comes . Rosewell . We do speak concerning continuance in the place of torment and hell , in Scripture it hath several acceptations , the place you brought in Amos , I did intend to charge you with it for perverting it , for it is meant , that though he do clime never so high from God , he will bring them down , and dig never so deep to hide themselves , yet God will finde them out , and at the day of Judgement cast both body and soul of Reprobates into hell to be tormented ; but Mr. Mayor , and the rest , may see your prastise is to pervert Scripture . Coppin . I conceive also that the place in Amos , of climing up to heaven , and digging down to hell , is meant , that whatsoever any man of himself can do , to save himself , or to bring himself to heaven , will not bring him thither , neither save him , but God will pull him down with all his works , and make them unprofitable to him ; for he that goes any other way then by Christ , the door of life , he is a Thief and a Robber : Also whatsoever any man can do against himself to carry him to hell , shall not continue him there , but God will fetch him back again , and destroy all those wicked works that he hath done against his own salvation , according to that Scripture , Oh man thou hast destroyed thy self , but in me is thy help : So that destruction is to man for the time present here , while man is unacquainted with God . Rosewell . You say no good any man can do can help him , or do him any good , nor no evil he can do , can do him hurt ; this openeth a gap to all manner of wickedness , so that he may be as well in the bosome of a Harlot , as in holy duties towards God ; but the contrary I do affirme , that good deeds do good to men in life and death , and after death it is said , man doth rest from his labours , and his works do follow him . Coppin . Man doth rest from his labour , and his works doth follow him , when he doth rest in Christ from the works of the Law , and is become dead to them : But Sir , I believe you have forgot that Scripture , who when ye have done all that you can , ye are unprofitable servants ; & therefore I say , that all that man can do for or against himself , cannot further nor hinder his salvation by Christ , for Christ will have nothing to joyn with him to save a man , neither shall any thing be able to keep us from him , but though for a time man hath destroyed himself , yet in God is his help ; and this doth not thereby give any toleration to sin , for though their good works brings them not to heaven , yet they are profitable unto men as they are , and their bad works unprofitable ; but the love of God in Christ Jesus manifested to them , keeps and constrains them from that which is evil . Rosewell . I am glad this Auditorie doth see sufficiently the carriage of this man in this thing , you may take notice he hath been before five several Judges of Assizes already . Coppin . Then I have been like to my Elder Brother Jesus Christ , who said , that as he was , so should we be brought before Judges and Rulers for his Names sake , and yet I shall , while I may , still continue in speaking and writing , to testifie to the world what the Lord for their sakes hath made known in me for truth . Rosewell . Those things you call truths of God , are nothing else but the lies of the devil , and if Mr. Mayor , and the rest think fit , I shall proceed no further , but conclude , for I could imploy my time far better in my Study ; and I shall meet with you in my Catechisical Exercises , which I intend to begin next Saturday , and Mr. Mayor , and the rest , and Souldiers , I shall present to you several Catechismes to keep you from those damnable errors . Coppin . Have you been a Teacher of your people so long , and now do you begin to Catechize them , it seems your design is to keep them still in ignorance , to have them alwayes learning , but never come to the knowledge of the truth ; and truly you that have been his hearers all this while , it hath been to little purpose , that now you must turn back to be Catechized at last . Well Sir , if you have any more , go on . Rosewell . Yes , I have many things against you , but time will be but lost here to discover them with you , yet take one thing more . CHAP. III. Christ at the left hand of God , bearing sin , shun the curse and condemnation for all men , what the right and left hand is , also the Sheep and the Goats , that the way to the right hand is by the left , and how . ROsewell . He that will perswade the people to believe that Jesus Christ is a sinful Goat , to whom God will say , Go ye cursed , he is a perverter of Scripture , a venter of damnable errors , but you do ; ergo Coppin . Let me ask you one question , the Goats that are spoken of , Are they believers ? Or are they unbelievers ? Or are they part of both ? Rosewell . The Goats on the left hand are unbelievers , and the Sheep on the right hand Believers . Coppin . It is also necessarie for you to shew , what is to be understood by the right and left hand of God , and then we shall know the better how the Sheep and Goats are there , and when , for in this there is an Allegorie , which if you know not , I will tell you . Captain Smith . Mr. Coppin , It is referred to you , to declare your judgment upon it . Coppin . I will : There is mention made of a right and left hand of God in Scripture , the sheep and the goats , Believers and Unbelievers , they on the right hand are the sheep blessed , and they on the left hand are the goats cursed ; but to understand this , the left hand of God where the Goats are cursed , is the Law , and the right hand of God where the Sheep are blessed , is the Gospel ; the left hand of God is also his wrath , and the right hand is his love , and he saith to those on the left hand , as under wrath , manifested by the Law , Go ye cursed , for ye believe not , and are damned ; and he saith to those on his right hand , as under love , Joy and peace manifested by the Gospel , come ye blessed , for you believe , and are saved . Now all men for a time , before they believe and are regenerated , are at the left hand of God under the Law cursed , For he that breaks but one Commandment is guilty of all , and all have sinned ; and God hath concluded all men undersin , and unbelief , that he might have mercie upon all : Now all men being so under the curse , and under the Law , at the left hand of God , cannot be said to come from thence to the right hand , to receive the blessing and mercie , but by his stretching forth his right hand to take them from his left , as 't is written , All the day long have I stretched forth my arm to a disobedient , rebellious , and gainsaying people . Now what is this Arm of God , but the Lord Jesus Christ , freelie and in love held forth by the Father to the worst of sinners , and that would not receive him , For he came to his own , and his own received him not ; therefore saith the Prophet Isaiah , Who hath believed our report ? and to whom is the Arm of the Lord revealed ? even to sinners , and them that were out of the way , to them is Jesus Christ manifested for the knowledge of those things . And according to this did Jesus Christ come and put himself under the Law , and under the curse , at the left hand of God , to receive the wrath and the curse due to us , and all this he did for us , to bring us to the right hand of God , that we might receive the forgivenesse of sins through him and so be blessed for evermore in him , for whatsoever we were , Christ made himself the same , and all to redeem poor man from the curse he lay under : Was man under the Law ? so was Christ : Was man accursed for sin ? so was Christ : In Leviticus 16. 21. you may read there of a Scape Goat , on which Aaron laid both his hands , and confest over him all the sins of the people , and all their transgressions , laying them on the head of the live Goat , and the Goat was to carrie them away into the Wildernesse , into a Land not inhabited , from whence they should appear no more . Now this live Goat was a livelie tipe of Jesus Christ , who was to carrie away our sins , and was he indeed under that tipe that did carrie the sins of all the people , as in Isa. 53. 6. We all like sheep have gone astray , and the Lord hath laid upon him the iniquities of us all ; and he hath carried them away into the Wildernesse and lost them , buried them in the grave , cast them behind him , drowned them in the Sea of forgetfulnesse , never to be remembred any more : So that all people were cursed , and at the left hand of God bearing their own sins , till Jesus Christ did go there himself to redeem them from thence , by taking the curse on him , and bearing their sins for them , and so sets them at libertie from under the curse and wrath due by the Law , he being both God and man fitted for the purpose , having power to lay down his life , and to take it up again : And this Commandment he received from his Father , to do for us : Now he that must take on him the sins of the people , must take the curse on him also , therefore was Christ accursed for us , Gal. 3. 13. Christ hath redeemed us from the curse of the Law , by being made a curse for us , as it is written , Cursed is every one that hangeth on a Tree , but Christ his own self did bear our sins in his bodie on the Tree . And friends , I call you all friends , though enemies , and brethren , though strangers , for I hate no man , but do love all , as Christ my Elder Brother hath given me Commandment , and shewed me an example that I should follow his steps : I say there is no believer now , but once he was an unbeliever , and there is no sheep now , but once he was a Goat at Gods left hand , and under the curse , till Jesus Christ the blessed Redeemer freed you from it , and blessed you by it , at his Fathers right hand : Now while man is an unbeliever , the Scripture saith he is condemned , He that believeth not is condemned already : so that the best of us all are in a prison , in the state of condemnation , and in hell under the curse , one as well as another , till Christ the Lord Jesus doth free us from it , by breaking open the prison doors , and puting himself into this prison , hell , and condemnation with us , standing there in our steeds , to receive that curse and condemnation which by the law is due to us without him , and so deliver us and himselfe together as one man , according to those Scriptures , he was himselfe taken from prison , and from judgment , he was given for a Covenant of the people , and for a light to the Gentiles , to open the blind eyes , to bring out the prisoners from the prison , and them that sit in darkness out of the prison house , that they might be where he is , all comes out with him , he leaves not one behinde , but delivers himself and them together , and then shuts up the doors , and locks in the divell , and so keeps the keyes of death , and of hell , saying , Feare not . Roswell . Christ was never in hell . Coppin . Sir , will you denie your own Faith , which you have so often confessed in your Creed , that he descended into hell . Robison . What do Christ goe into hell to turne us out before him , and then come out himselfe . Coppin . As we are first in hell before we are in Heaven , so he comes into hell to us , and with himselfe brings us out , and carries us to Heaven , according to those Scriptures , He hath raised us up together , and made us sit together in Heavenly places in Christ Jesus , and together with my dead body shall they arise ; and I ( saith he ) if I be lifted up , will draw all men unto me . But take this with you also , as a bone to pick against the next time , that as you are unbelievers before you are believers , so are you to be damned before you are saved , and in hell before you are in Heaven , for the way to Heaven is through hell : He that hath an eare to heare let him heare . DISPUTE . II. The Heads of a Dispute between Daniel French , Minister of Stroud , and Richard Coppin , on the nineth of December , being the Sabbath Day , after Morning Sermon , in the Cathedral of the City of Rochester . Mr. Coppin coming into the place to Preach his Morning Sermon , and Mr. French having left his own Congregation , and being there , did before Sermon propound to Mr. Coppin a question , as follows . FRench . Sir , on Munday last , in the Dispute with Mr. Rosewell , I did hear somthing from you which did seem very strange to me , and I came now , desiring to be satisfied . Coppin . The Truth is alwayes a stranger to those that are strangers to that , and know it not , till the Truth hath made them free , For I was a stranger , saith Christ , and ye took me not in ; and 't is the Truth it self that must satisfie you , and not I. French . I desire to speak somthing to the people after you have done . Coppin . Truly the time will be but short after I have done , therefore if you have any thing to say to me , you had better take a day to your self some other time , and I shall be willing to give you a meeting , provided it be in love , and for edification to the people . French . I professe before the Lord I have no hatred nor prejudice to any mans person , but their opinions . Coppin . Then it seems those opinions which are not one with yours , you hate , and judg to be wrong , and your own only to be right ; but I must tell you , I am not of your spirit , for I hate no mans person nor opinion , but am reconciled to all men in their several judgements and opinions , leaving them all to the Lord , knowing that the manifestations of God are various , to some more , and to some lesse , but as every man hath received Jesus Christ the Lord , so let him walk , speak and act , standing still in that light which the Lord hath enlightened him withal , and be content with his wages , till the Lord shall give him more . French . 'T was never well with us since there were such new lights . Coppin . 'T is true , that which you call new light , will out-shine your old lights , and yet no new light , but the same that ever was ; so he proceeded to Morning Sermon . CHAP. IIII. Christ no sinner , mans nature redeemed , what 's meant by the grave , death , hell , and hell fire , how man is in it , and how long . FRench . Having some opportunity , I shall declare semthing among you , to shew you the errors of this man Mr. Coppin , how he hath abused Jesus Christ , by saying , he took on him our sinful nature , as hath been delivered from his own mouth in the last Dispute and now , which I shall shew to the contrary from severall Scriptures , that there was no sin in him , and endeavour to undeceive you of this error ; first in Heb. 7. 26. For such an High-Priest became us , who is holy , harmlesse , undefiled , separate from sinners , and made higher then the heavens : Here you may see he had no sin ; so in 1 Pet. 1. 19. We are redeemed with the precious Blood of Christ , as of a Lamb without blemish , and without spot ; still you see he was without sin , verse 23. Being born again , not of corruptible seed , but of incorruptible , by the Word of God ; therefore there was no sin in the nature of Christ , as appears by these Scriptures , and I think I have given you Scriptures enough now , and yet I have more . Coppin . But Sir , let me answer this first , you said you came for satisfaction , and not to preach , therefore pray let me answer ; as to the holinesse of Christ himself , as he is in himselfe the Son and Seed of God , so he is holy and without sin ; but our nature which he was to offer up and make holy , was sinful and unholy before he took it on him , and he by offering it up , ( as taking it to himself ) and by his being slain ( to live in it ) as a Lamb without blemish ; our sinful nature is redeemed from sin to holinesse by Jesus Christ the incorruptible seed living in it , and by which we are redeemed to the same holy Priesthood with him , to be as Lambs without blemish in him . Captain Harrison . Mr. French , You may do well to one answer another briefly , or else you have a great advantage one of another , and it will be more advantage to the Hearers . French . Whereas Mr. Coppin was pleased the last Dispute , that out of hell there was redemption , and he brought the words of the Prophet David , when he saith , Thou wilt not leave my soule in hell , nor suffer thy holy one to see corruption ; This is not meant hell , but the grave , for hell hath severall acceptations ; sometimes it is taken for the grave ; as in this place , and not of hell ; as you would have it ; another Scripture you brought in Amos the 9. 2. in which I am of my Brother Rosewells opinion , and not yours , for that doth not prove redemption out of hell , but a coming to judgment soule and body at the last day , to receive the sentence of eternall damnation in hell , where the worm never dies , from whence there is no redemption . Coppin . Prove that out of hell there is no redemption , your Brother Rosewell could not . French . I prove it Matthew 25. These shall goe into everlasting punishment , but the righteous into life eternall . Coppin . That proves it not , for they may goe into that which is everlasting punishment , and yet come forth . French . I deny it , though you say the word everlasting hath an end , and that Scripture which you brought in Gen. 17. concerning the first Covenant , that it was everlasting , and had an end , when the second came , I deny , for it was all but one Covenant , and everlasting is for ever ; but I am sorry to see so many people here deluded with such errors . Coppin . Sir , you say but what your Brother Rosewell have said alreadie , which I then answer'd , and you understand not ; for the first Everlasting Covenant , as to the conditions thereof , which was the work ; of the Law , had an end , as to us , when God made with us a New Covenant , upon better conditions , without end , though to him the first and the last is all one , and where you have the word everlasting , or for ever , go single , there it may somtimes be said to last but for a time , age , or dispensation , but where it is from everlasting to everlasting , and for ever and ever , there it is world without end . French . I say there is no end of the punishment in hell for the wicked , where the worm never dies , nor the fire goes out , but the wicked persons of men shall be tormented eternally in the flames , suffering the vengeance of eternal fire . Coppin . I denie that men shall be eternallie in it , though the fire it self be as eternal as God , for God himself is this consuming fire , when it meets with that which is to be burnt , and this fire is to try everie mans works , of what sort it is , and he being refined , as having all his sins burnt up within him , by the spirit of burning , he shall come out of the fire of Gods anger , as one purged and made white , yet the fire remains the same still in it self , as in God , and man while in it , is said to suffer the vengeance of eternal fire , as of God , so long as there is any thing of dross , wood , hay , or stubble in man , for the fire to take hold of , till all be consumed ; as the Sea , it is alwaies full of water , and never emptie , and man may go into the water to wash himself , and after come forth , yet the sea remains still the same , as before , as that which man was in , but now is forth , so is this eternal fire , which everie man is to pass through before he is refined , and it were well with you if this fire had laid hold on you , for then you would be the purer , and the sooner come forth . French . I do not believe that he that is once in it , shall ever come forth , for out of hell there is no redemption , and 't is horrible blasphemie to say it . Coppin . You have no Scripture to prove it , and I see you understand it not , but I prove that David while he lived was shut up in it for somtime , and could not come forth , the wrath of God lay so hard upon him ; as you may read in Psalmes 88. beginning at the 6. verse , Thou hast laid me in the lowest pit , in darknesse , in the deep , thy wrath lieth hard upon me , and thou hast afflicted me with all thy waves , thou hast put away mine asquaintance far from me , thou hast made me an ab●mination unto them , I am shut up , and I cannot come forth : This was Davids hell here on earth . French . But hell in some places is taken for the grave , and some for hell , and David speaks of the grave . Coppin . What do you mean by grave ? French . Why , the grave of earth that mens bodies are buried in . Coppin . But David was in this grave when he said it , and y 〈…〉 in his bodie on the earth , and not in the grave as you call so , therefore pray let me ask you one question , If hell in some places be taken for the grave , as you say it is ( though hell and grave are but differing terms in Scripture ) pray what is it taken for in Hos 13. 14. where God saith , I will ransome them from the power of the grave , I will redeem them from death : O death I will be thy plagues , O grave I will be thy destruction , repentance shall be hid from mine eyes : Pray tell me what is it meant here . French . I am not minded to tell you . Coppin . Then 't is because you cannot , therefore I will tell you , by the grave is here meant hell , which God will destroy in redeeming us from it , For , saith he , I will ransome them from the grave , I will redeem them from death ; O death I will be thy plagues , O grave I will be thy destruction : God will destroy that death and hell which destroyed us , which we through fear thereof were all our life time subject to bondage , for they came together , and shall end together , as two companions , Revel. 20. 14. and death and hell were cast into the lake of fire , this is the second death , and the last enemie to be destroyed ; but what this lake of fire and brimstone is , the Prophet Isaiah tells you , Isa. 30. last . Tophet is ordained of old , yea , for the King it is prepared , he hath made it deep and large , the pile thereof is fire and much wood , and the breath of the Lord like a stream of brimstone doth kindle it . This Tophet is the Lake or Vallie of Slaughter , prepared only for the King , the fire thereof is God himself , our God is a consuming fire , the fuel to be burnt is the devil , death and hell , with all mans works , good and bad , that he hath made his foundation to build upon , besides Christ , whether it be gold or precious stone , wood , hay , or stubble , all shall be burnt up , and he shall suffer losse , but he himself shall be saved , so as by fire , which fire is the Lord , and the stream of brimstone that kindles it , the breath of the Lord , to burn up , consume , blast , and weather whatsoever is not of God in man , but man shall be saved , and so saith the Lord , Furie is not in me , but if the wicked set bryers and thorns against me in battel , I will go through them , and consume them to together ; but this is all the fruit thereof to 〈…〉 e away their sins . CHAP. V. Christ coming in the Clouds , the place and manner of his Throne , how he as a man , body , flesh , and bones , is not in a place above the Skies , that the Christ of God is no where contained . FRench . But Christ shall come in flaming fire at the last day , at the end of the world , for he shall descend from heaven in the Clouds , with a shout , with the voice of the Arch-Angel , at the sound of a Trumpet , and he shall sit upon a Throne , and before him shall be gathered all Nations . Coppin . All this I know , and see to be now , for now is he upon his Throne , and have all Nations before him , and ever had , though you may not see it till it be manifest in you , therefore you should define what is meant by the Throne , and his siting upon it , and the place where it stands , and the Clouds in which he comes , for all people do believe that there are such things , but you should declare what , and when , and where it is , that people may know it , else how are you a Teacher of the people , if you know not those things . French . It is a Throne that shall stand upon the earth , and the clouds are the clouds of heaven above , overhead , in which he shall come , where we shall be caught up to meet him . Coppin . But define this Throne , what it is made of , and the manner of it how it stands , else you speak the things you know not , and that which you have not seen , nor heard from the Lord , but from your own imagination , as appeares , for the Scripture saith , His Throne is in heaven ; And how is it then on earth , if heaven be above , overhead , as you say it is ? But I do believe he is come , and coming dailie , and do set up his Throne in the hearts of men , where he is judging and condemning all things that is contrarie to himself , and when you see it to be in you , then you shall acknowledge it also , in the mean time you must be silent . French . I do be lieve he shall come from above in the clouds , overhead , with thousands of Angels , as a man in a bodily shape , with flesh , blood , and bones , for Job saith , he shall see him with those eyes stand upon the earth . Coppin . And Job in his life time did see him stand upon the earth in him , as he confesseth in his last Chapter , For now do mine eyes see thee , saith Job : And if you do but read Job from the beginning to the end , and understand what you read , you may see of Jobs state and condition , what it was , both before his change , and after his change . French . You abuse the Scriptures , and turns it which wayes your list , into an Allegorie , as a Nose of Wax . Coppin . The Scriptures are an Allegorie , and a great mysterie , For great is the mysterie of godlinesse ; and there is a spiritual meaning to be understood in it all along , for the sum of the whole Scripture is included in Law and Gospel , the first and second Covenant , as in Gal. 3. 24. speaking of the Son of the Bond-woman , and the Son of the Free-woman , which things , saith Paul , is an Allegorie , for these are the two Covenants , the one from Mount Sinai which gendereth to bondage , and under which all men are Bondmen , the other , which is Agar , from Mount Sion , or heavenlie Jerusalem , which is Sarah , and under which we are all Freemen , for Jerusalem , which is above , is free , which is the mother of us all , and this also is an Allegorie , and a great mysterie . Capt. Harrison . Ye pervert the Scriptures , and are a Blasphemer , and I will prove you so . Coppin . What is that you call Blasphemy ? Capt. Harrison . I am not to tell you now , speak not to me . Coppin . If you speak to me , I must speak to you : But Sir , How will you prove me a Blasphemer , by the Law of God , or the Law of man ? Capt. Harrison . First I 'le dispute with you , and do it by the Law of God , and then I 'le take another course . Coppin . Then it seemes what you cannot doe one way , you will endeavour to doe another . Lievtenant Scot . There is no body here that intends any hurt against you to intrap you . French . But he denies Christs body to be in Heaven above , and that is horrible blasphemy . Coppin . Prove that Christ is now in Heaven above , over head , as you say , in a body of flesh , blood , and bones , and that he shall so come , for the Scripture saith , flesh and blood shall not enter into Heaven , and though we have known Christ after the flesh , yet henceforth , known we him no more so . French . I prove it in Acts 1. that he did ascend up to Heaven in a body of flesh , blood , and bones , 8. Verse . But ye shall receive power after the Holy Ghost is come upon you , &c. And when he had spoken these things , while they beheld , he was taken up , and a cloud received him out of their sight , and while they looked stedfastly toward heaven , as he went up , behold two men stood by them in white apparel , which also said , ye men of Galilee why stand ye gazing up into Heaven , this same Jesus which is taken up from you into Heaven , shall so a come in like manner as you have seen him go into Heaven : And this is up above overhead , and not within man , as Mr. Coppin would have it . Coppin . The Disciples here had but a carnall knowledg of Christ , for the Spirit was not yet come upon them , because Christ was not yet ascended , and they beheld him onely as he was talking with them in his suffering body , which he for that time assumed to himselfe to appeare to them in , to confirm them of his resurrection , and his being taken up in a cloud , was his swift vanishing out of their sight into the Spirit , from that fleshly appearance ( as formerly he had done , the doores being shut ) and in which they were to see him no more , and were also reproved for so looking after him , for why stand ye gazing , ye men of Galilee , up into Heaven , this same Jesus , as you have seene him goe , so in like manner shall you see him come , that is , he grew invisible to their carnall eye , and they were to see him no more till they saw him in them ; So also his coming should be to them suddainly in the Spirit , as of a rushing mighty wind , and so it was , Acts 2. 1. Therefore this Ascention of Christ is not to be understood carnallie , but spirituallie , even as his descending was at first , for he that ascended , is the same he that first descended ; and we read not of a bodie of flesh and bones that descended , but the Holy Ghost came down upon the Virgin Mary , and the power of the most High overshadowed her ; and this coming ( onlie ) his Disciples were to look for on them , as Christ told them , Acts 1. 4. but wait for the promise of the Father ; which saith , Christ you have heard concerning me , and which you shall receive when the Holie Ghost is come upon you , and which they also did receive , as in Acts 2. and therefore to look for such a fleshlie Christ as you declare , you may look long enough before you see him . French . But he was caught up above , overhead , and shall so come again in the very same fleshlie bodie . Coppin . This word overhead , there is none written , and this word above you know not , for Christ may be said to be above , and yet in man , for the word above signifies heaven , or heavenlie things , which the Scripture saith is in man ; For if you be risen with Christ , seek the things that are above , which is beyond the reach of a carnal capacitie , being spiritual things , as love , joy , peace , gentlenesse , goodness , meekness , faith , &c. and so carries that name of things above , as the same with God , being things of a purer nature then the things that are below , as division , wrath , envie , malice , and evil speaking , which are the fruits of the flesh , and are said to be earthlie , sensual , and devillish , and so goes under that term below , or inferiour , as one with the devil , and not to be esteemed of as the fruits of the Spirit , which are alwayes in God , and so above all , as God is above the Devil , and Light above Darknesse ; and this is that heaven above , into which Christ is ascended far above all heavens , and into which we all shall be carried by him , to be for ever with him in the Fathers glory . And now pray tell me where is your heaven , which you call above , that you say Christ is in , in a body of flesh . French . It is the third Heaven , above the Stars . Coppin . How do you prove it ? when the Scripture saith , That the heaven of heavens cannot contain him . French . I prove it from Paul , for he was caught up into the third heaven , where he saw Christ , as before , and knew him , and saw things unspeakable , and full of glory with him . Coppin . But Paul was all this while living on the earth , and said , Christ was no more to be seen in the flesh after he ascended , and he being caught up into the third heaven , was his being carried up out of himselfe into high Revelations of glorious manifestations of God in him , which is Christ in us the hope of glory . French . But he saw Christ there personally in a body , flesh and bones , the same which he had before his death , at Gods right hand , now in glory . Coppin . If Christ be at Gods right hand in a body of flesh and bones , after that manner , as you say he is , then this is to make God to be a body of flesh , and bones also , and such a one as your selfe , that must be confined to a locall place , when the Scripture saith , he is unconfined to any time , place , or person , but fills Heaven and earth with his fulness , therefore when you speak of God and Christ , you should declare what they are , and what his right hand is , but because you know not , I will tell you . God and Christ is one and the same in Spirit and glory , and Christ being in Heaven at Gods right hand , is his being in God far above all Heavens or created things , injoying the same fulness of God , as one whom God cannot be without , he being that eternal wisdome and power by which he doth all things , and by whom all things consist , therefore if any blasphemy hath been spoke , 't is you that hath spoke it , and not I. Captain Harrison . Sirrah , you brazenface Rabshackel , what , doe you get up here to declare your blasphemy ? come downe , or I 'le pull you downe . Coppin . I thought you had come in love , and not in malice , but now I see your end is to catch what you can to accuse me , and because you cannot have your end , you are angry . Captain Harrison . We came here on purpose to heare you , and now we have heard blasphemy enough from your owne mouth , and that you shall know e're long , and so the dispute ended ; but Mr. Coppin desired the people to come againe an houre after , for he was to Preach . DISPUTE . III. Between Walter Rosewell and Richard Coppin , in the Cathedral of Rochester , on the eleventh of December . ROsewell . I shall not feare this man , though he were never so well armed with gifts to maintaine his damnable errours . Coppin . I acknowledge my selfe ( as I am a man ) to be as the weakest and worst of men , nay , a poor worme , yet strength may be manifest in weaknesse , and wisdome in foolishnesse , For God hath chosen the poor , weak , despised , and base things of the world to confound the wise , and things that are not , to confound the things that are . And friends and Brethren , I came here as a stranger into those parts , yet through the desires of many of you here present , therefore I am my selfe unacquainted how the actings of men have been , according to the present times , but I am inform'd that some of the chiefest of the Promoters of these Disputes , have been , and are enemies to the present Power ; I shall therefore desire that the Publike Peace , according to the present Government , may be kept and preserved . Rosewell . I know you speak something of this to me , as well as others , though you might have spared it ; but I confesse you have made a fair speech , as a prepara●●e unto your businesse , but let that passe , I shall begin . CHAP. VI . That the whole nature of man was sinful , how Christ took our sins with our nature , and offer'd it up with himself without sin to the Father , that he still lives in it in us , and how . ROsewell . In the Name of the Lord Jesus , whom you have blasphemed , I shall charge you , and let none be affended that I do begin where I did begin the last day . Coppin . Let us not be alwaies on one thing , but if you have any thing else to say , proceed to that , for Mr. French did speak also the same things which you had spoke before , but the other day . Rosewell . You said , I had no more the other day , but you shall find I have enough now ; what my Brother French spake the other day , I had no knowledg of , but I think it was unseasonable at that time , and it had been better let alone . I say , he that from Scripture shall labour to perswade people to believe that Jesus Christ was a sinner , and that his humane nature was tainted with original sin , he is a perverter of Scripture , a blasphemer of Christ , and a venter of damnable errors and heresies , and on this I do desire to build the future structure , but then there was some things hinted for the undermining of this Proposition . Now if Christ be polluted with sins , then is our preaching vain , and your faith in vain , therefore if I do make this my main Proposition , it will not be impertinent to the businesse , therefore let every one turn to the Bible , they may all see to how little purpose those Scriptures was brought by him the other day : First , this is to pull the Crown from the head of Christ , to say he was a sinner : Secondly , I say it is a perverting of Scripture , and a seting Scripture in opposition against Scripture , 1 Pet. 2. 24. He bear our sins , Heb. 4. 15. He was in all things like us , sin onlie excepted , John 14. 30. The Prince of this world cometh , and hath nothing in me , If there had been sin in Christ , he could not have withstood the temptation of the devil , 2 Cor. 5. 21. But you see Jesus Christ was made sin for us , that is , he was made a Sin-offering for us ; I will appeal to all that 's skilled in Tongues , for the same word which is here translated sin , is in Exodus 40. Sin-offering ; where there is a dark saying in the body of the Text , there is a remedy in the side , for it is said , He was made sin for us , which knew no sin in himself : And where Christ is said to bear our sins in his body , it is not in a proper sense , for sin cannot be , and not be , in one and the same person , at one and the same time , as you say , in 1 Pet. 2. 24. He bear our sins , Isa. 53. 6. The Lord hath laid on him the iniquitie of us all : I will grant you in a sound Orthodox sense he may be said to bear our sins , and as his righteousnesse is imputed to us , so is our sins imputed to him : And now I hope I have abundantly satisfied all that are intelligible in making good this Proposition . Coppin . You did say the last Sabbath day in your Sermon , that this day you would make me ashamed ever to shew my face any more in this place ( as I was informed ) and this is the way indeed , for you to take up all the time , and let me have none . Rosewell . I do dispair now of ever making you ashamed , but I hope to make your Auditorie ashamed . Coppin . Pray give me leave to speak now . Rosewell . I will give you rope enough . Coppin . You have spent a great deal of time to little purpose , to make good a Proposition , which by me was never denied ; for neither you , nor any one else , did ever hear me say , that Christ was a sinner , but was holie , just , and righteous , onlie ( as the Scripture saith ) he was made sin for us , and did bear our sins in his bodie , which you understand not : But to proceed , let me ask you one question ; What flesh and blood was that of man that Christ did take on him ? Was it holie flesh , or sinful flesh ? Rosewell . I say that the flesh and blood of man , for the substance of it , which Christ took , was holie ; now Christ took our nature , but not our pollutions . Captain Smith . Sir , I conceive that Mr. Coppin hath given you satisfaction to this Proposition in the last Dispute , therefore if you have any thing else Mr. Rosewell , you may please to go on . Rosewell . I do but prove now that Christ did not take our pollutions , Luke 2. 35. That Holie thing that shall be born of thee , shall be called the Son of God , he took the nature of a Virgin . Coppin . Was the nature of the Virgin Mary without sin when Christ took it on him , in that she was a Virgin , if it were , then in what sense was she called a Virgin . Rosewell . In that she did never know man . Coppin . And so there are thousands in the world that may be Virgins , upon that account , as not knowing man , and yet be never the lesse sinful , for all have sinned , therefore you say you know not what . Rosewell . Pray take heed of his Juggles . Coppin . If man was a sinner , and the nature of man which Christ took on him was holie , then to what end did Christ take on him the nature of man , and leave man still in his sins . Rosewell . I did not say mens nature was not sinful . Then the people burst out into a laughter , saying , He did . Captain Smith . If any do laugh , it will be taken notice of . Coppin . Friends , seeing somtimes you cannot chuse but laugh , henceforth laugh inwardly , and make no noise . Roswell . I have not to do with children , I suppose this laughter was at the folly of this man , not at me : Now , I say , that the nature of man which Christ did take part of , was polluted with sin , but that part which Christ did take was holy . Coppin . You say then , that some part of mans nature was sinful , and some part holie , but you will say anone , that all was sinful . Rosewell . I say , all but that part which Christ did take was polluted . Coppin . You know not what to say your self , for sometimes you seem to say that all mans nature is sinful , and that Christ took on him mans nature , but not his sins and pollutions : Again , you say he took part of mans nature , which was holie , and left that part which was sinful ; but I say , the whole nature of man was polluted , for a little leaven , leavens the whole lump ; one sin makes all sinful , and Christ took on him the same , or none , even our sins with our nature , and so 't is written , He took our nature , and bear our sins , therefore friends , take notice , how this man have lost himself , and know not how to prove any thing . Rosewell . I say , this man will still labour to maintain that Christs nature was polluted with sin . Coppin . I say , the nature was ours , but it was no longer polluted , when once Christ lived in it : But I perceive you labour to maintaine Christ to be onelie that individual bodie of flesh , which was part of our flesh , and was sinfull , and not as one living in it , and so you denie the Christ of God , which is our life and light ; and you do but passe away time in repeating over one thing so often , therefore pray have done , that I may go on , to clear it up . Rosewell . Yea , I will give you rope enough to go to the end of your ladder . Coppin . That the whole nature of man was polluted throughout , the Prophet Isaiah witnesseth , For from the soal of the foot , even unto the head , there is no soundness in it , but wounds , and bruises , and putrified soars , they have not been closed , neither bound up , nor mollified with oyntment , Isa. 1. 6. So that before the coming of Christ into man , to binde up his wounds , to annoint him with oile , and to sanctifie him he is polluted throughout , Ezek. 16. Rosewell . Rub your Brazen-face , and go on . Coppin . If the nature of man had beene holie before Christ took it on him , then Christ need not have come to make it holie , but because it was polluted with sinne , therefore did Christ come and take part of the same sinfull nature , that he by living in that nature , might sanctifie and cleanse it all , and thereby present the whole nature of man pure , spotlesse , and blamelesse to the Father , making it to be accepted in him the beloved Jesus , for without him there was none righteous , no not , one , but all have sinned , and come short of the glory of God : And he hath concluded all men under sin and unbelief , that he might have mercy upon all ; and this mercie is manifested in Heb. 2. 14. That forasmuch as the children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , which is the Devill , and deliver them , who through feare of death , were all their life time subject to bondage : For before Christ did take our flesh on him , the Devill and Sinne did dwell in it , but because that men should not for ever remaine so under the Dominions of sin , death , hell , and the devil ; God himself did manifest himself to live in our nature or sinful flesh , that he might destroy both his and our enemies , even sin , death , hell , and the devill in our nature , which devil had no part in him , 1 John 3. 8. For this purpose was the Son of God manifested , that he might destroy the works of the devil , without which no man could live to see the face of God in righteousnesse ; as 't is written , We must needs die , and are all like water spilt upon the ground , which could not be gathered up again : And God , without respect of persons , did find out this way in his Son to redeem us again to himselfe , even by his being manifest in our flesh , yea , in our sinful flesh , not that he was that flesh , but did live in it , to destroy the pollutions of it , and so present it to his Father , as blamelesse , and as holie as himself , For he that sanctifieth , and they who are sanctified , are all of one , for which cause he is not ashamed to call them Brethren , saying , I will declare thy Name unto my Brethren , in the mid'st of the Church will I sing praise unto thee : And again , I will put my trust in thee , and beh●ld I and the children which God hath given me ( are with thee ) Heb. 2. 11. Rosewell . Cannot every one read this as well as you ? Coppin . Pray interrupt me not , I shall yet go on , verse 17. 18. He was in all things made like unto his Brethren , that he might be a mercifull and faithfull High-Priest , to offer up for the sinnes of the people , which till he had taken them on him in our likeness , he could not doe ; and in that he himselfe hath suffered for them , being tempted , he is able to succour them that are tempted , but if our nature were holy before Christ took it on him , to what end did he take it to suffer in it ? and yet , I say , this Jesus which did take our nature on him ( and still lives in it , now in us , and will also in those that shall come after us ) was not himselfe sinfull , but righteous , and the sinfulness of it was ours , and is known onely to us , and not to him living in us , for he knew no sin , and yet he in our nature did beare all oursins , and it was the sins of all men that did crucifie him , which he did beare in ( their nature as ) his own body on the Tree , for the same nature that sinned , did suffer for sin , and not another nature , and he being both God and man , as having the nature of both , so he had power to die , and to live againe , to lay downe his life , and to take it up ; and so he became our Holy High-Priest , to offer up us and our nature in himselfe , and his nature , by one offering to the Father ( to reconcile us to God ) when he offer'd up himselfe once for all : And now answer me one question , What High-Priest is that spoken of in Heb. 5. 1. 2. 3. And that you may know , he is there said to have compassion on the ignorant , and on them that are out of the way , for that he himselfe also is compassed about with our infirmities , and what High-Priest is this say you ? Then answered one Mr. Wife a Minister , It is spoken of Jesus Christ . Coppin . It seems you cannot answer your selfe , you must have some other to answer for you . Rosewell . I will fetch one Oyster-Wife from Billingsgate shall answer you . Coppin . Well , you denie not this answer made for you , concerning this Scripture in Heb. 5. that the High-Priest there spoken of was Christ , which if it be as you say , and not I , then read the next words , ver. 3. and by reason thereof he ought , as for the people , so also for himself , to offer for sins . Rosewell . You have confest confest what I charged you with . Coppin . I have only read to you the words of the Scripture ; Also if Christ be our Suretie to pay our debt , as in Heb. 7. 22. then the debt became his , as well as ours , which he paid for himself , as for us , after he had taken it to him ; and so he may be said , to offer for his own sins also , as for the peoples , according to these Scriptures , Isaiah 53. 12. He was numbered with the transgressors . Rosewell . Now I desire all to take notice , and they may plainly see you are a Blasphemer , I shall now follow you in your Wile-Goose-Chase ; He that shall pretend Scripture , that Christ did offer for his own sins , as also for the peoples , he is a Blasphemer ; but you have ; ergo Coppin . I have not pretended Scripture ▪ but have proved all things that I have said plainlie by Scripture ; and concerning that in the Heb. I did ask you what was meant by that High-Priest , and because you did not answer your self , some other bodie did for you , saying , it was Christ . Rosewell . But you did affirm that Christ in our nature did offer for his owne sins , as also for the peoples , and how can there be salvation in him that must offer for his owne sins ? therefore all that heare you , must conclude this to be high blasphemy against Jesus Christ , and it is dangerous damnable doctrine . Coppin . You say it is dangerous , and so it is to you , because it is contrary to your doctrine , and doth overthrow it , but it is not dangerous to the truth , but to that which is a lye , and that cannot stand before it , and therefore you raile against it , because you can no way overthrow it . Rosewell . I say he that saith Christ did offer for his owne sins is a blasphemer . Coppin . Is that all you can say , if it be , you were best goe back to Schoole againe , where you learn'd this , and learne some more . Rosewell . I have enough , and that you shall see , if I had but your book here Coppin . Why did you not bring it with you , seeing you can say nothing without book , I said you wanted help , and so 't is true CHAP. VII . Of Christ , the Resurrection from the first Adam to the second , proved , with the manner how , and the time when , what body it shall arise , and from what death ; also how it was signified , by what , and when . ROsewell . He that from Scripture doth labour to perswade men that there is no Resurrection of the body to be exspected , and that no body shall be raised at the last day , he is a perverter of Scripture , and a venter of damnable errors , but you are one , ergo . Coppin . I denie your minor , therefore prove it . Rosewell . I prove it thus , 1 Cor. 15. That as Jesus Christ was raised from the dead , so all they which have been , are , and shall be , shall be raised up at the last day , which you denie . Coppin . I doe grant the Resurrection of the body , and doe not denie it , though you say I doe . Rosewell . You did denie that the words in Job did signifie any Resurrection of the bodie ; and also that in 1 Cor. 15. which I can prove . Coppin . Is that Resurrection a mysterie , or no mysterie ? Rosewell . Yes , a great mysterie , and such a one as I do believe you do not know . Coppin . If you do know , pray declare it . Rosewell . I am not minded to declare it to you at this time . Coppin . Then I will tell you what it is . Friends and Brethren , I do own a Resurrection according to the Scriptures , and such a Resurrection as you all must partake of before ye can see the Kingdome of God , 1 Cor. 15. There is a Resurrection spoken of by the Apostle , which is the Resurrection of Christ , and of our rising in and with him , from the state of the first Adam , to the state of the second Adam ; but there were some then , as well as now , that did think the Apostle had meant carnallie the rising again of the same bodie of flesh and bones , and therefore did ask the question , with what bodies they shall arise , not knowing what the Dead was , nor the life it should be raised to , and how God giveth it a bodie as pleaseth him . Now to prove this Resurrection , Christ saith , I am he which was alive , and was dead , and am alive again , and lives for evermore . Rosewell . Do you hear , he saith Christ was alive , and dead . Coppin . There is nothing can be said to die , but first it must be alive , nor made to live , but it must first die : Now Christ is he which was alive , was dead , and is alive again ; the first that was living , and the last that lives . In John 11. 21. Martha comes to Christ , and saith , Lord , if thou had'st been here , my Brother had not died : Christ said , Thy Brother shall rise againe : I know , said Martha , he shall rise at the Resurrection , on the last day : Jesus said unto her , I am the Resurrection , and the Life , he that believeth in me , though he were dead , yet shall he live , and he that lives and believes in me shall never die , Believest thou this ? Now she had Faith to believe that he was Christ , the Son of God , but could not believe the truth of her Brothers Resurrection in Christ : therefore did-Christ blame her , saying , Had'st thou but believed , thou should'st have seen the glory of God , John 11. 40. Now if Christ be the Resurrection , and the Life , then there is nothing in this Resurrection , but what is himself , for he is the dead raised , the raiser of this dead , and the life raised too , as he saith , I am the Resurrection , and the Life . Now take notice that I do not denie any thing of Christ all this while , but do advance him , and also our Resurrection in him , as the Scripture saith , We are raised up together with him , to sit in heavenly places in Christ Jesus , and this is the mysterie of the Resurrection , which you say is a great mysterie . Now saith the Apostle to those carnal enquirers that knew not this mysterie of the Resurrection , but asked with what bodies they should arise , Thou fool , saith the Apostle , that which thou sowest is not quickned , except it die , and thou sowest not that body that shall be , but bare grain , it may chance of wheat , or some other grain , so it is not , saith be , the same body which thou sowest that is raised , but God giveth it a body as pleaseth him . And why then , say you , that the same bodie shall be raised again ? Now Paul to prove this spiritual Resurrection , tells us , that there is one glorie of the Sun , another glorie of the Moon , and another of the Stars , and one Star differs from another Star in glorie ; so also is the Resurrection of the dead , it is sown in corruption , it is raised in incorruption ; 't is sown in dishonor , it is raised in glorie ; it is sown in weaknesse , it is raised in power , and all in us , that I may know him , saith Paul , and the power of his Resurrection , and the fellowship of his sufferings , being made conformable to his death , if by any means I might attain unto the Resurrection of the dead , for which I presse forwards , saith Paul : So that this Resurrection is to be within you , and you are to know it while you live in this bodie , for it is your rising from faith to faith , from glorie to glorie , as from one administration of God to another , Behold , saith Paul , I shew you a mysterie , we shall not all sleep , but we shall be changed ; that is , changed from the state of the first Adam , to the state of the second Adam , and so he tells us , It was sown in Adam , it was raised in Christ , it was sown a natural body , and it is raised a spiritual body , even as you see your change , for the first man Adam is of the earth earthy , a living soul , the second is the Lord from heaven , a quickening spirit , and as is the earthly , so are they that are earthly , and as is the heavenly , so are they that are heavenly ; wherefore examine your selves , and you will now find it so , for you are all of you either in the state of the first Adam , or in the state of the second Adam , and your change is from the first to the second , that as you have born the image of the earthly , so you shall bear the image of the heavenlie , for there is a bodie natural , and a bodie spiritual , all which are proper to us in this life : And thus Paul tells us of the Resurrection in a mysterie . Now take notice that I do not denie any Resurrection in all this , which by any man may be proved , but I do declare to you the mysterie of this spiritual Resurrection , which I know , and which you say is a mysterie : Secondly , consider the death you are to be raised from , and that is the death that all men died in the state of the first Adam , and do still die , by reason of sin , from which death all shall be raised to life in Christ , the second Adam : Now the wages of sin is death , and that death which sin doth bring on man , is the same death that Christ doth raise him from , For you who were dead in sins and trespasses , hath he quickned , and if ye be risen with Christ , seek the things which are above , where Christ siteth at the right hand of God , which is spoken in the Presentence , and not in the Future , and cannot be meant of the rising of our corporal bodies , after laid in the grave , which I question whether those that talk so much of that , do yet know this spiritual Resurrection , which I hereby declare to you all ; and if any one can tell us of another Resurrection of the same body of flesh , blood , and bones again as it was , let him declare that , as I have declared this , for I denie nothing which by any other can be proved , but the Scripture saith , That flesh and blood shall not inherit the Kingdome of God , neither doth corruption inherit incorruption ; therefore blessed and happy are all they which have their part in this first Resurrection , for of such the second death hath no power , but they live and raign with Christ . Thirdly , As there is a bodie to be raised , so there is also a bodie to be destroyed , and that is the bodie of sin and death , which is to die , and no more to live , For if Christ be in you , the body is dead , because of sin , but the spirit is life , because of righteousnesse , that is of Christ : And in Rom 6. there is a Resurrection from sin , to newnesse of life , spoken of by the Apostle , that like as Christ was raised from the dead , by the glorie of the Father , even so should we walk before him in newnesse of life ; for if we have been planted together in the likenesse of his death , we shall be also in the likenesse of his Resurrection , knowing this , that our old man is crucified with him , that the bodie of sin might be destroyed , that henceforth we should not serve sin . Rosewell . 2 Tim. 2. 18. But there were false Prophets among them , as there are false Teachers among you , which say , the Resurrection is past already , and so bring in damnable errors to overthrow the saith , and we see there were some in the Apostles daies which did deny a corporal Resurrection . Coppin . Do you instance that Scripture as to a corporal Resurrection , which speaks nothing of it , you do add to that Scripture ( the word corporal ) and you know the punishment of him that addeth thereto , or diminisheth therefrom . Again , I do not say the Resurrection is past already , for it is not yet come to you , nor many more , therefore your Scripture is to no purpose against me ; for I say , it is to come , as well as alreadie come , and that it shall continue until the Day of Judgment be ended , or till all that shall be , are raised , and set free in this spiritual Resurrection , from death , hell , or the grave , in which they lie imprisoned and buried , by reason of sin ; but the Sadduces , who denie the Resurrection , hold there is neither Angel nor Spirit , and that do not I. Rosewell . I shall prove the Resurrection of the body , from Job 19. Where Job saith , He shall see God with those eyes at the last day : 1 Cor. 15. Paul saith , If the dead rise not , then is our preaching vain , and your faith is vain , and you are yet in your sins : And Job saith , Though wormes destroy his bodie , yet in this flesh , in this bodie , shall I see God , which doth clearlie prove a corporal Resurrection , but I shall give him rope till night . Coppin . Add not to the Scripture , for there is no such bodily Resurrection spoken of , as you declare , 1 Cor. 15. 12. so on , pray see friends , Paul doth not speak of a corporal Resurrection , but tells them of the Resurrection of the Dead , and saith , That if Christ be not risen , then all our Preaching and Believing is in vain , and we are yet in our sins : Clearlie intimating , that the Resurrection of Christ doth assure them of their being raised from sin , to walk with God in newnesse of life , For , saith he , you are sown a natural body , but you are raised a spiritual body ; and a spirituall bodie is not flesh and bones , therefore not the same bodie , as you say it is , and would have it to be . Rosewell . There shall be eyes , hands , and feet . Coppin . That there shall be eyes , hands , and feet , you are yet to prove . Rosewell . Job saith , He shall see God with those eyes , and that in this his flesh he shall see God : Againe , the Scripture saith , That they which are alive , and them which are dead , shall be raised , and all of them shall meet the Lord , only this corruptible must put on incorruptible , and this mortall must put on immortalitie : Again , the bodies of Believers are the Temples of the Holy Ghost , 1 Cor. 6. and the Temples of Jesus Christ , therefore the same bodies shall be raised at the last day . Coppin . You also bring Job to prove a Corporal Resurrection , of flesh , blood , and bones , and that this Resurrection , and seeing God with those eyes , was not to be , till after the death of his visible bodie , as you say ; but I say here is a mysterie ▪ and a spiritual sense to be understood in these words , Job . 19. where he saith , I know my Redeemer liveth , and that at the last day I shall s●e him stand upon the earth ; and though after my skin , worms destroy this body , yet in my flesh shall I see God , whom I shall see , for my selfe , and mine eyes shall behold , and not anothers , though my reins be consumed within me . But to understand this , you must know how he is the Redeemer , and when , also what is meant by the last day , and the earth which he shall stand upon , and what eyes shall behold him , &c. Now his Redeemer was the Lord , and did then live in Job , though he knew it not , & that he should see him at the last day , is a truth , but what this last day was , and the manner how he should see him , that he knew not , till the time came that he saw him in himselfe ; therefore you shall find that Job was then in darkness , and under much affliction , uttering words without knowledg , for which he was reproved , first by the Prophet Elihu , secondlie by the Lord , thirdlie he confest it ; first the Prophet reproved him , Job 33. Chap. 35. 16. Therefore doth Job open his mouth in vaine , he multiplieth words without knowledg , Job 38. 1. 2. Then the Lord answered Job out of the whirlwind , and said , who is this that darkeneth counsell by words without knowledg , gird up now thy loynes like a man , for I will demand of thee , and answer thou me . And so he goes on to reprove Job of his ignorance of God , and in Chap. 40. 3. Job answers the Lord and saith , bebold I am vile , what shall I answer thee , I will lay my hand upon my mouth , once have I spoken , but I will not answer , yea twice , but I will proceed no further , and in Chap. 42. 3. he acknowledges his error and ignorance of God , and answers the Lord , saying , who is he that hideth counsell without knowledge , therefore have I uttered that I understand not , things too wonderfull for me , which I knew not , but now hear , I beseech thee , and I will speak , I have often heard of thee by the hearing of the care , but now mine eyes seeth thee , wherefore I abhor my selfe in dust and ashes . Thus did Job in his life time see the King , the Lord of Hosts , his Redeemer , standing upon , ( and was a conqueror of ) that earth , the first Adam which he first lived in the Image of , till the second Adam appeared , as at the last day of the first Adam in him , which he before said should come , and wa● now come to him , For now doe mine eyes see thee . Rosewell . Pray read a little further , and ye shall find that God saith , his freinds had not spoken right of him , as his servant Job had done ; and again , this cannot be meant of his seeing his Redeemer , for now ●is 〈…〉 ynes and reines was not consumed . Coppin . 'T is true , Job never spoke the things that was right of the Lord , till he said , Now doe mine eyes see thee ; and this his friends could not say , for they had not seen the Lord , as his servand Job had ; therefore , though after his skin wormes had destroyed his body , yet in his flesh he did see God . this skin was the good esteem he had of his own righteousnesse , the pride and glory of his own flesh , which he was stripped of , for boasting in it , and so saith Job , He hath stripped me of all my glory , and taken the Crown from off my head ; and the body that must be destroyed , was the body of sin and corruption which was within him , and is in all men for a time , while they live in the corrupt state of the old Adam , and the wormes are the terrors of the troubled minde , which as Troops of Robbers feeds upon the flesh of the earthly man , and Job had many in his flesh , For my flesh , saith he , is cloathed with Wormes , my skin is broken , and become loathsome , the arrows of the Almighty sticks fast in me , his Archers compasse me round about , and he cleaveth my reins in sunder . Here was the destruction of Jobs body in his life time , all his comforts were taken from him , and all those things were fulfilled upon him , and appeared in him , and yet , saith he , after all this I shall see my Redeemer , and so he did , fo● when through the manifestation of God to him , his soul within him was revived , his knowledge and understanding enlightened , and his reins , with the girdle of saith strengthened , then , saith he , Now do mine eyes see thee , and I am no more my self , but a new man in thee , for now is my change come , therefore cannot be meant of the body after a naturall death , as you say it is . Robison . Of all Religions , this is most damnable , to say there is no Resurrection of the body . Coppin . I denie not any thing which any man can prove to be true , from Scripture . Rosewell . I prove a corporall Resurrection of our bodies , from the example of Christs Resurrection of his Body . Coppin . That was a signe to us of our rising with Christ to a newness of life , both toward God and man . Rosewell . I denie the Resurrection of Christs body to be a signe . Coppin . You say the corporal Resurrection of Christ is no sign , and yet you say againe it doth signifie the Resurrection of our bodies , but the Scripture saith not so , but saith , That like as Christ was raised up from the dead by the glory of the Father , even so we also should walk in newnesse of life , and so will he change our vile bodies here , and make them like unto his glorious bodie , by subduing all things to himself in us , which is the spiritualty and glory of our bodies . Captain Smith . We grant you that . Coppin . Then give me leave , Christ being born of the Virgin Mary , Was it also a signe to us , or not ? Robison . Was it but a signe to us , and no substance . C●ppin . I doe not say so , but I say it was a signe which I prove , Isa. 7. 14. Therefore the Lord himselfe shall give you a signe , behold a Virgin shall conceive and bear a Son , and shall call his name Emanuel . Now what did this signifie , but that as the Virgin did bring forth Christ in our nature , flesh , blood , and bones , so should Christ bring forth himselfe in every one of us , in Spirit and truth , Gal. 4. 14. My little Children , saith Paul , of whom I travell in birth againe , untill Christ be formed in you , not as a bodie , flesh , and bones in us , for that were to make many Christs , as for every man one , but he shall be formed in us in Spirit and power . Rosewell . I doe not believe , but Christ is here said to be a signe , but what is the thing signified , that King Ahaz should overcome his enemies , and that the Scepter should not depart from Juda , till Shilo come . Coppin . That is till Christ come Spirituall in us , or else what benefit is it to us to look back upon the birth and death of Christ as signes , and doe not see the things signified ; For a wicked and adulterous generati●n seeketh after a signe , and never looks on the thing signified , which is the birth , death , and Resurrection of Christ in them , which should all be made manifest in our mortall flesh , and so saith Paul , I doe always beare about in the bodie , the dying also of the Lord Jesus , that the life of Jesus might be made manifest in our bodie , and now doe I rejoyce in my sufferings for you , and do fill up the measure of the sufferings of Christ in my flesh , for his bodies sake , which is the Church , whereof I Paul am made a Minister , according to the dispensation of God , which is given to me for you to fullfill the word of God , even the mysterie which hath been hid from all ages , and now is made manifest to his Saints , to whom God would make known what is the riches of the glory of this mysterie , which is Christ in you , the hope of glory . CHAP. VIII . The Mystery of the Trinity in relation to man , of the state of Reprobation , when , how long , and how . ROsewell . I desire you may go on : How is Christ in you the hope of glory ? Coppin . Tell me , what do you mean by Christ , and then I will tell you , how he is Christ the hope of glorie in man . Rosewell . I do mean by Christ the Son of God , the second person in the Trinity , God our All-blessed for ever , he that did take our nature of his Virgin Mother , and doth in our nature sit at the right hand of God , and will come again at the last day to judge the quick and dead . Coppin . I do not denie the three persons , according to the Scripture , but you do denie Christ to be within us , and would subscribe him to a place above our heads , with another person ; therefore I will tell you what the Trinity is . First , there is God the Father that did create all things , and in whom all things live , when yet unknown to man , and that men might know him that is true , he did appear as a son amongst men , to manifest himself to men , and so he is said to be Immanuel , God withus , which is also Christ in us the hope of glory : Thirdly , there is the Holy Spirit , and that is the compleat manifestation of the fulness of all things brought home to mans understanding , wherein God , Christ , and man appears , all but one in one God , as Christ saith , I in them , and thou in me , that we all may be made perfect in one ; and saith he , The Comforter , which is the Holy Ghost , whom the Father will send in my name , he shall come , and teach you all things . Now so long as man is without this manifestation of God , which is Christ in him , he is a reprobate , and knows not God ; but when Christ shall so appear in man to shew the Father plainly , then is there a perfect knowledg of the true God in man , John 14. 20. At that day ye shall know that I am in the Father , and you in me , and I in you , and then know you not but that Christ is in you , except you be reprobates : And now what is a reprobate , but not to have Christ in you , which is God manifest in flesh , therefore , I say , Reprobation is the not knowing of God to be in you , Rom. 1. 28. for because they did not like to retain God in their knowledge , God gave them over to a reprobate mind ; but where there is God manifest in flesh to the knowledge of any , there is Christ , and that man is no longer a reprobate , for then is God said to walk in him , as being no longer still and silent , but is seen and known to him ; as when a man dwells in a house , shuting the windows to him , and will not be seen ; so when God doth not only dwell in man , but also walk in man , discovering himself to man , by opening and leting in the light through the understanding of man , then is Father , Son , and Spirit , all three as one God , dwelling , walking , and manifesting himself in man , For , saith he , I will dwell amongst you , and I will walk amongst you , I will be your God , and you shall be my people . Rosewell . You have confounded the three persons . Coppin . No , I have united them together in their proper places , as all agreeing in one , when as they were three manifestations of that one great and glorious God , Father , Son , and Spirit . Rosewell . It is high time for Magistrates , Ministers , and people to look about them , when such damnable errors are uttered with so impudent a face . Captain Smith . Mr. Rosewell , It is the plain Scripture , I conceive , Mr. Coppin hath given the people satisfaction in those things ; for he saith , that Jesus Christ is in no reprobates , nor in no man , till they know God ; and that where God doth manifest himself to a soul , there is Christ . Rosewell . But Sir , he , I know , doth mean , that there is no reprobates ordained to wrath ; now tell me , will Christ be in them you call reprobates , first or last ? Coppin . There is no man now come to know God , but first he did not know God , and so long he was a reprobate , which that all men are , till Christ be dwelling in them . Captain Smith . Till Jesus Christ be manifested in them , he saith , they are reprobates . Rosewell . But I have a new question , that is , Will Christ be manifest in them all , first or last ? answer that . Coppin . I will give you a plain Scripture for an answer , 1 Tim. 2. 4. 5. Who will have all men to be saved , and come to the knowledge of the truth , for there is one God , and one Mediator betweene God and man , even the man Christ Jesus , who gave himselfe a ransome for all men to be testified in due time , whereunta I Paul am ordained an Apostle , I speak the truth in Christ , and lie not . Rosewell . You see ●e affirms that God will save all men . Coppin . I have answered you in the plain words of Scriptures , which is an answer sufficient ; And Paul saith , He doth speak the truth in Christ , and lies not ; pick what you can out of that ; and of this Gospel truth , saith he , I Paul am made a Minister . Rosewell . You do not say that Christ shall appear in all , but you bring this as a proof ; now no Scripture doth contradict another , now this is meant , he will save some of all sorts of men of places and authority . Coppin . The Apostle saith all , and you say some , who perverts Scripture now , you or I ? Rosewell . You are not to pray for all men , therefore all shall not be saved . Coppin . If all shall be saved that are to be prayed for , then there is none but shall be saved , for prayers is to be made for all men . Rosewell . But the Apostle means all sorts of men , and that some of all sorts shall be saved . Coppin . Then by your own words there is no one whole sort of men in the world left out from salvation , but some of all sorts , and not all of any sort , ( you say ) shall be saved ; and the Scripture saith , all men of all sorts , for both the fulnesse of Jews and Gentiles shall come in , therefore name any of any sort that shall not . CHAP. IX . The sin against the Holy Ghost not forgiven , what it is , who commits it , and when . ROsewell . He that hath commited the sin against the Holy Ghost , that after strong conviction of truth , do fall away , and are perverted , they shall not be forgiven in this world , nor the world to come . and whosoever commits sin is of him , but he that is born of God sineth not , neither can he , for his seed remaineth in him . Rosewell . He that is born of God sineth not , that is , willingly to make a trade of sin , yet in the best of Gods people there is sin . Coppin . Then he that commits sin is of the devill , and shall be destroyed , but if he that commits sin , and is of the devill , be meant of men , there is none shall be saved , if all commits sin , as you say . Rosewell . No , I doe not say so . Coppin . But you do , therefore heare , if he that commits sin is of the devill , as the Scripture saith , and that as you say , all men do commit sin ( for you say in the best of Gods people there is sin ) and that God will destroy the persons of men for their sins commited by them , who is that sinner then in the world , that shall be saved ? and what is that sinner which shall perish ? if you know , declare it , what , and who that sinner is . Rosewell . I doe think there is one in the Pulpit , which doth sin against God , in blaspheming his Name . Coppin . There is one then , but is that all , well , you say I am a sinner , but I hope you think your selfe to be a righteous person , I say then let him that is without sin , cast the first stone , the Scripture ●aith , he hath concluded all men under sin , that he might have mercie upon all , and 't is wel for me that I am a sinner , for then I am sure to have a part in Christ , for he came not to call the righteous , but sinners . Rosewell . If none shall be saved , but the Elect , then all shall not be saved , but it is cleare , none shall be saved but the Elect , when he is revealed from heaven , he will take vengeance on all that know not God , Isa. 27. 11. Also 2 Thes. 1. 7. 8. And indeed the whole Chapter , read and consider it seriously , and be not led away by these Imposters . Coppin . The Lord Jesus is now revealed from heaven in flameing fire , taking vengeance on all that know him not , neither own him in his people , as al unrighteousness of men , which hold the truth in unrighteousness , doe not , and against this the wrath of God is revealed , and not against the persons of men ; yet those men , so long as this unrighteousness is in them , they appeare not as men , yet saved by him , but doe suffer the vengeance and terror of this fierce fiery appearing of God to them , till the enemie ; the devill in them is destroyed , that made them sinners , by commiting sin in them . Rosewell . Take notice he doth deny a general coming of Christ at the last day , in flaming fire , rendering vengeance on the persons of men . Coppin . I do not denie the coming of Christ to render vengeance to whom it belongs , for vengeance is mine , saith the Lord , and I will repay ; therefore I believe some hath it now , and he is come , and doth come and will come , to take vengeance on all that know him not ( and is of the devil ) in me , you , and every man else , and when he is so come to any soul for that work , he will then let them know , that he himself is that flame of fire that will devoure his adversaries , ( to wit ) the bryers and thorns with which we fight against God in the time of our ignorance , persecuting the truth : For what was Paul when Christ came to him , was he not a great persecutor of the Church and people of God in those daies ? and Christ came to him in a flame of fire , to take vengeance on that in him which knew not God ( but had fought against the truth ) saying , Saul , Saul , why persecutest thou me ? and yet he , in that person , after that , lived and Preach'd the Gospel which he once destroyed . French . You had need go and be a School-boy again . Coppin . I am indeed a School-boy now in the School of Christ , and 't were well if you were one there also . French . The Lord stop thy mouth . Rosewell . He doth say the day of Judgement is past already . Coppin . I say it not , but do say that it is come , and coming , and therefore answer me to the former Scripture , which you would passe by , He that commits sin , is of the devill ; for there is yet more to be said to that before we leave it . Rosewell . That is , every one that continues to be of the Devill , he shall be destroyed , and there is whole heaps of them in hell now , and there for ever shall be tormented with fire and brimstone . Coppin . If this be all you know , I will tell you more , He that committeth sin , is of the devil ; and there is no man but doth commit sin , and so long the devil raigns in him ; but when the Lord Jesus Christ doth manifest himself in that man , to destroy the works of the devil , he then binds the devil in that man , disposses●es him of his place , throwes out all his goods and houshold stuff , and sets them on a fire together , according to this Scripture , Mark 3. 27. 28. No man can enter into a strong mans house , and spoile his goods , except he first bind the strong man , and then he will spoile his house . This house is man , the strong man that keeps it , is the devill , ( or man in his strengh ) but when the Lord Jesus Christ , who is stronger then he is come , then is the devill bound , his goods spoiled , and all that mans sins forgiven him . Rosewell . I doe confesse all by nature are sinfull , but all doe not sin in that sense , so that all that hath been said is to no purpose . Coppin . You did say at first , you would make me so ashamed that I should not shew my face here any more ; and indeed all that hath been said by you yet , is little to that purpose . Rosewell . Indeed I did alwaies dispairof making your brazen-face ashamed . Coppin . Then give me leave to proceed , I say there is for a time in every man , the old man living and sining , and also the new man that sineth not , and those are at difference one with another , untill the one hath overcome the other , as Paul saith of himselfe after he was first converted , Rom. 7. 22. I delight ( saith he ) in the law of God after the inward man , but I see another law in my members warring against the law of my mind , that I cannot doe the things that I would , for with my mind I serve the law of God , but with my flesh the law of sin , so it is no more I that sins , but sin that dwelleth in me , not the new man , but the old man that sineth . Rosewell . And this you doe affirm to be in every man . Capt Smith . Mr. Coppin , many people desire to know if you speake this of the regenerate state of man , or if it be the state of all men . Coppin . I say this , that all men so far as they are regenerated , doth not commit sin , but the wicked one , which is called the unregenerate part , doth rule in all men for a time , more or lesse , untill he be wholly thrown out , but when the Lord Jesus by manifesting himselfe for that work , doth begin to seize on that wicked part , then the work of regeneration begins , and then man is not all wicked , nor all righteous , but part of both , as the Apostle was , in his first conversion , and so long there is a warfare in man , till the old man be wholly subdued , according to this Scripture , he that is in Christ is a new crature , old things are past away , and all things are become new . Captain Smith . And concerning this , Paul saith , I thank God through Jesus Christ , with my mind I serve the law of God , though with my flesh the law of sin . Rosewell . He speaketh there of a regenerate state . People say , let Mr. Coppin speake . Rosewell . Pray let me speak , you see with what a bundle of words this man hath heaped up a discourse , as that the wicked one in man doth commit sin , and that when Christ doth come , that is but the beginings of his regeneration , and you know that when Christ doth lay hold on any soule , there is a work of regeneration wrought on that man , and this work of regeneration , Christ doth work onely in his people , not in all men . Coppin . It is manifest that all men were , and are , the people of God , though til this work of regeneration is wrought in them , they do not appeare to be of God , but of the devill , having not the knowledg of God within them . CHAP. XI . A briefe hint of generall salvation by Christ , of the people called Jews , Gentiles , and Heathens , &c. that it is the onely doctrine to keep men from sin , and to be assured of their owne salvation , how , and when . ROsewell . The whole Scripture puts difference between the seed of the woman , and the seea of the serpent , and between them that shall be saved , and them that shall be damned , and if the devill should come from hell , and preach a doctrine to bring men to the broad way of destruction , this is the onely thing to make them believe , all shall be saved , and that whatsoever good deeds man doe , can doe them no good , and whatsoever evill deeds they doe , can doe them no hurt . Coppin . You say there is no greater thing in the world to bring men into the broad way of destruction , then to tell men that all shall be saved , and that it is doctrine of devills , therefore shall I goe on , and prove how God will save all men , and destroy onely the seed of the serpent in them , which is no doctrine of devills , but of Christ and his Apostles , which they preached for to call men to salvation from the broad way of destruction , into which they were led by the doctrine of damnation ( or damnable doctrine ) the doctrine of devills , For God sent not his Son into the world to condemn the world , but that the world through him might be saved , and it is God that justisieth sinners , who the● shall condemn ? Not I , saith the Lord , for I will that all men shall be saved ; and of this , saith Paul , am I made a Minister , I speak the truth in Christ , and lye not , my conscience also bearing me witnesse in the Holy Ghost , that I have great heavinesse for my Brethren , according to the flesh , who are Israelites , and yet ignorant of this mysterie , their own salvation ; 〈…〉 and therefore Brethren consider seriously of the Doctrine of the Apostle in Rom. Chap. 9. 10. 11. First , he goes on and tells them , that though Israel be as the sand in the sea , yet a remnant shall be saved , meaning of the Jewes at that time , to whom the word ( Election ) only belongs , for a very small number then believed , the rest were blinded , yet he tells them it shall come to passe , that in the same place where it was said unto them , Ye are not my people , there shall it be said , Ye are the children of the living God ; what saith the Apostle , though Israel be cut off for a time , hath God therefore cast away his people which he foreknew , God forbid ? God hath not cast away his people for ever , though at this present time there remains but a remnant , according to the Election of grace , that is now , saith he , but doth not tell them it shall be alwayes so , but to the contrary he affirmes , for the holy seed was still in them , though they were blind and saw it not ; and of this he would not have them ignorant , that blindnesse in part is happened to Israel , until the fulnesse of the Gentiles be come in , and so saith he , ( which said before a remnant should be saved , saith now ) all Israel shall be saved ( as it is written ) A Deliverer shall come out of Sion , and shall turn away ungodlinesse from Jacob , and this shall be my Covenant when I take away their sins , for the people shall be all righteous , a little one shall become a thousand , a small number shall become a great number , I the Lord shall hasten it in due time , that it shall no more be said , a remnant , but all Israel shall be saved , yea , Jewes and Gentiles , bond and free , all have been baptized into Christ , and shall be saved by Christ , who is all , and in all ; And the Heathen also hath he given to his Son Christ for an inheritance , and the uttermost parts of the earth for his possession , to be possest by him , but of the times and seasons , Brethren , I would not have you ignorant , for he comes as a Thief in the night . And whereas you say , that this Doctrine of Salvation to all men gives men liberty to sin , I tell you no , for when once this love of God , which is so free to all men , hath appeared to my soul , thy soul , and any soul in the world , it will keep him from the liberty of sining , and bind him fast to the liberty of Christ , as it is written , The grace of God , which brings salvation to all men hath appeared ; what to do , to give them liberty to sin , no ; but doth teach them to deny all ungodlinesse , and worldly lusts , and to live soberly and righteously in this present world ; no more according to your own wills , but the Lords will , for now they are in the power and hands of the Lord , and he doth act them which way he please for his own glory , and their good in him , and then what art thou , O man , that judgest thy Brother , thou therein judgest the Law by which he is kept ; and thou art not then a doer of the Law , but a Judge ; for man cannot do any thing of himself , but by that Law which he is kept , and therefore all men are to say , If the Lord will , we shall do this or that , for the Law of love , which is in Christ , constrains men to that which is good , from that which is evil . And therefore to the contrarie of what you say I declare , that by your preaching of wrath , hell , and damnation , to poor souls that are weak in the faith , it doth but cast them down from the knowledge of the love of God , through which they should s●● themselves saved , and they can never see the love of God in Christ after that way which you preach unto them , and therefore pray see friends , who say they Preaches Gospel , know what Gospel 't is they Preach ; the Apostle saith , The Gospel which they preach , is not after mans wisdome , but by the demonstration of the spirit , and of power ; For we Preach , saith he , Christ crucified , to the Jewes a stumbling block , and to the Greeks foolishnesse , because they know not the mysterie of godlinesse , which is Christ in them , the wisdome of God , and the power of God ; and we preach peace on earth , and good will towards men , and to God , glory in the highest : And O how beautiful upon the mountains are the feet of those which bring tydings of peace , and say to Sion , thy God raigneth , thy warfare is accomplished , and thy sin is pardoned ; and this Gospel did Christ preach , and command to be preached to every creature under heaven , as the work of his Ministerie . Rosewell . He doth maintain the salvation of all , and doth condemn others which do not so , you may plainly see now how you are misled , and I hope you are all abundantly satisfied in it ; if it were not to give satisfaction to some , I would not have put my self to this trouble to have discoursed with such a man , in whose forehead Blasphemy is written in Capital Letters , he that runs may read it . Coppin . Seeing you cannot tell how to call me bad enough , as you think , therefore I will give you a little more before you go , and catch what you can , that is , that no man can be assured of his own salvation , except he see the same salvation in the same Saviour , for all men , as well as for himself , which is to love his Neighbour as himself . Rosewell . Better and better . Coppin . For Jesus Christ did die and pay a price for all men , one as well as another , and if there be but a few men saved , and the greatest part damned to eternitie , as you say , there is , what assurance then can there be to any , for all were sinners , and if there were but one man to be so damned , how could any man assuredly know ( except he believe this ) but that he himself might be that one man . Rosewell . Blessed be God which doth so discover him to us , his Elder Brother which went before him was more subtil , not to discover those Blasphemies which lay hid in him , but in you , the devil appears in his colours ; and in his Stage-play terms . Coppin . I have not yet said any evil of you , though you are pleased to raile at me for speaking the truth freelie . Rosewell . It is not judging nor railing , to call a Blasphemer a Blasphemer , though I will not deny but there may be something spoken of a weak Brother ; and also that Scripture in the Rom. by you mentioned , when he speaks of a remnant , and that they shall be grafted in again ; and whereas you say , that all shall be saved , Matth. 22. 14. Many are called , but few are chosen . I am sorry I must be so brief , but straightened in my body ; the truth is , his lungs are better then mine , but I hope must here are satisfied in what hath been here stoken . Robison . We are well satisfied ; pray God keep us from this damnable Doctrine . Coppin . It remaines damnable to all that believe it not , for though it be a truth , that God will save all men , yet till man doth see this salvation within him , there is no satisfaction unto him , but he still remains only as one called with the multitude that shall be saved , but being not yet chosen , he remains as one unsaved ; until his time appointed comes , that he see himself saved , which will then be his choice or election to the faith by the spirit of adoption , so that many are called , but few are chosen , but the called shall all be chosen , for it is written , That the promise of salvation is to all that are afar off , and as many as the Lord shall call , Acts 2. 39. CHAP. XII . Of the Day of Judgment , and all mens coming to it , with the time when , the place where , the manner how , the matter judged , and for what . ROsewell . You say we preach damnation , and so do cast men downe , we do preach it to such as do go on in their sins ; and live and die in their sins , that hell is their portion ; and as for thousands which die in their infancie , the corruption of their natures is enough to damn them in hell to all eternity , I can but hint at those things , indeed if we did preach only damnation we were too blame , but when we do Preach comfort to Believers , we preach damnation to unbelievers , as Christ saith , He that believeth shall be saved , and he that believeth not shall be damned at the Day of Judgement , Rom. 2. who after their hardnesse of heart , treasure up wrath against the day of wrath , and revelation of the righteous judgment of God , who will render to every man according to his deeds , to them that are contentious , and obey not the truth , indignation and wrath , tribulation and anguish , to every soule of man which doth evill , to the Jew first , and also to the Gentile . Coppin . Sir , you have run through many words of wrath and judgment , but nothing is proved by you , what it is , nor when it is ; and whereas you say , there is a day of wrath and judgment , I doe acknowledge the same , and that it is both to Jewes and Gentiles , and all that obey not the truth ; but whereas you also say , that some Jewes which are dead already shall not be grafted in againe I denie , for the promise that they should come in , was then made for all the stiff-necked Jewes , that were also then , and before living , though their bodies fell in the wilderness , yet their Spirits are living , and shall again be grafted in , When the earth shall be full of the knowledg of God , and though you from Rom. 2. doe say they are under wrath , you doe not from thence prove that it shall abide on them , for ever and ever ; now I say , that that man which is under wrath must there remaine , till the Lord Jesus doth come to him , to manifest himselfe in him , to turne his wrath away from him , and so judg that in him for wrath , which is for wrath , and that for mercy which is for mercy ; but because you have not declared what this day of wrath and judgment is , I will , for a day of judgment there is , in which all men shall be judged , and receive according to their deeds , and if there be more then one day of judgment which I shall shew you , then doe you declare it , for I denie nothing which can be proved by any man from Scriptute . Now the Scripture saith there is judgment appointed for all men , as 't is written , It is appointed for all men once to die , and after that the judgment ; and this death is adying into sin and trespasses , for the wages of sin is death , which none can be delivered from , but by judgment , and the Lord Jesus is to be the Judg of all , For the Father judgeth no man , but hath commited all judgment to the Son , who will not judg by the sight of the eye , nor hearing of the eare , but will judg righteous judgment ; and Christ saith , for judgment am I come into this world , and now , saith he , is the judgment of this world is come ; now shall the Prince of this world be cast out ; and as it began then , so it is not ended yet , but goeth on still , and shall continue so long as there is any sin , death , hell , or devill , to be judged , or condemned in man ; And that every eare and eye , that heares and sees any thing besides Christ , shall be made deafe and blind , and every mouth that speaks any thing besides Christ the truth , shall be stopped , that so the Lord himself may be all in all , and saith Peter , The time is come that judgment must begin at the house of God , and if it begin at us , what shall the end be of them that obey not the Gospel of God ? why , all shall come to judgment , every man in his order , at the time when the Lord shall appear unto them . And this is not a visible temporal Judgement on the bodies of men , but invisible in the hearts of men , which is the Temple unto which God will come and dwell in , for the Lord , whom you seek , will suddainly come to his Temple , and there sit as a Refiner and Purisier of silver , and will take away his drosse and tyn , and try them as gold is tried , therefore he saith , he will send the Spirit , and he shall convince the world of sin , of righteousnesse , and judgement , and when the Lord doth so come to judgement , then shall everie mans book be opened , and they shall be judged according to the things written in their books , which books are the consciences of men bearing witnesse , either for them , or against them , accusing , or else excusing one another , in the day when God shall judge the secrets of men by Jesus Christ , according to his Gospel ; and this is the manner of the Lords proceeding to judgement in the day of the Gospel , which to the Lord is but as one day , though thousand of years . Head a Lawyer said , This is damnable Doctrine , what need a coming to judgement , if all shall be saved , you are a Blasphemer , and destroyes the Fundamentals of Religion by your impudency . Coppin . Though all men shall be saved , yet not without judgment : But Sir , I perceive you are a Lawyer , & it may be hath a fee given you , then plead Law for it , the Gospel allowes of none , but though you may know the Law better then I , it may be I may know the Gospel as well as you , and you see I have declared a judgement according to the Gospel , and have proved it all along , if you understand it , and if any man can prove any other Judgement day besides this which I have proved , let him declare it . And I also prove , that this Judge the Lord Jesus doth accuse no man , but he that is the accuser of the brethren , is the devil , who shall be cast out , and his accusation made void , for man , while he lives under the law , lives under wrath , and is accused by the law , but when the Lord Jesus comes to any soul , as a Judg , to fulfill the law , he declares himself accused and condemned for that soule , and so frees him from the law , and quiteth him of the accusation , and now Christ accuseth not , but Moses ; and yet , saith he , You will not come to me , that you may have life , but though you receive another that comes in his own name , father then me that comes in my Fathers name , yet doe not think that I will accuse you to the Father , no , but there is one that doth accuse you , even Moses , in whom you trust . Rosewell . John 5. is meant , Christ will not accuse them to the Father ; yet Christ doth accuse them which doth oppose his Gospel , and will doe it , and will throw them to the nethermost hell , at the last day , in everlasting torment , soul and body ; and therefore I desire you all , as you tender the glory of God , and the good , of your own souls , have a care of such a dangerous blasphemer as this , which in such a high nature doth blaspheme the great God of heaven , Isa. 26. Thy hand is lifted up , and they will not see it , but they shall see it , and be ashamed for their envie at the people ; the fire of thy enemies shall devoure their persons at the last day . Coppin . You may apply this unto your self , for your own envie that hath appeared at this , and other times ; but doe you bring this to prove destruction of persons eternally at the last day , which is no such thing here meant . Rosewell . I doe confesse a Spirituall Judgment Day . Coppin . That have I affirmed all this while , for the which you crie out against me to be a blasphemer , &c. Rosewell . But there is another day of judgment , which will be at the last day . Coppin . Pray doe you prove a second day of judgment , you have confest the first , which I proved to you , and I denie not your second , if you can prove it to me also , prove the destruction of persons , as you say . Rosewell . Faelix did tremble when he did heare of judgment to come . Coppin . This judgment was to come on him then , and is to come on all now , on whom it hath not yet appeared for the destruction of sin . Rosewell . It doth appear there is no such judgment known unto you , Jude 15. but the Lord will come visibly , as a man from heaven , and all his Saints with him , to sit upon his Throne , and to execute judgment , and to convince all that are ungodly . Coppin . You should declare where this place of Judgment is , and when it is , and what this Throne is on which he sits . Rosewell . I will not tell you , you shall know it when it doth come , and therefore cease to pervert Scripture . Coppin . I do not at all judg or condemn you for speaking your judgment in what things you know , though you do judg me , for you can but speak as you have received , according to your measure , and so do I. Rosewell . He doth mainly labour to deny any Judgment to come on any mans person . Coppin . I tell you again , I denie nothing which you can prove to be true , it is your work now to prove this Judgment Day you speak of , as I have done mine . Rosewell . There is a Hell of fire and brimstone for ever . Coppin . You would do well to prove what you mean by it , now before this people . Rosewell . You have here said that Christ was a sinner . Coppin . You said these words , I never said them , but said , that he was in himself holie , harmlesse , just , and good . Rosewell . You said the nature he did take was sinful , and you have denied the Resurrection of the Body , and do affirm , that all men shall be saved . Coppin . It is a sign there is no more in you to declare , because you go over with the same things again , and again ; But how are you assured of your own salvation , tell me that ? Rosewell . I do believe he hath saved me , and that one day he will do it . Coppin . If he hath done it alreadie , then it is no more to do , and it is better to believe that you are saved , then that you shall be saved . CHAP. XIII . The practise of Magistrates and Ministers discovered , how they one uphold another , to serve not the Lord , but themselves . ROsewell . I hope those things need not proof , they are so clear to every intelligible man , I desire that we may be all humbled for these things , and I desire to have nothing to do any more with this man , except I shall be called to it before a Magistrate , or the like , and then I shall labour to the utmost to vindicate the truth of God , and in my Preaching and Catechistical Exercises , I shall endeavour to meet with those damnable errours of his : And by the way , take notice of those which do sow errours among you , they be such as serve not the Lord Jesus , but their owne bellies , Rom. 16. 17. 18. Mark them which cause divisions , and avoid them . Now when men shall teach a Doctrine contrary to what the Church of God hath received in all Ages , and contrary to the judgment of hundreds in this place , which are juditious , we may account him a Blasphemer , he hath blasphemy in his forehead , woe be to them which testifie lies in the name of the Lord . Coppin . I shall return this back on your own head , and thereby kill Golia with his own Sword , from these words , Rom. 16. Mark them which cause divisions and offences , contrary to the Doctrine of Christ , and avoid them , for they are such who serve not the Lord Jesus , but their own bellies . Now let the people judge who they are , for which consider , that the Doctrine of Christ is a Doctrine of unitie , love , joy , and peace , amongst men , but some there are who have caused divisions , and offences , railings , and revilings , at this and other meetings , now and at other times , contrarie to this Doctrine of Christ , and who those are , I appeale to the people , as for my part , I know no man I have wronged amongst you , nor spoke evil of any , but in love to the Lord , the truth , and your soules ; I have onelie defended my selfe in the truth I delivered , it being so failed against . Rosewell . Capt. Smith , Let 's conclude , there will be no end . Coppin . I must speak a little more , therefore observe , they which preach for hire and lucre of worldly profit , serve not Christ , but their bellies , not the people , but themselves ; See Micah 3. 5. 6. 7. Thus saith the Lord , concerning the Prophets , that make my people erre , that bite with their teeth , and cry peace , and he that puteth not into their mouthes , they even prepare warre against him , therefore night shall be unto you , that you shall not have a vision , and it shall be dark unto you , that you shall not divine , and the Sun shall goe downe over the Prophets , and the day shall be dark over them , then shall the Seers be ashamed , and the Diviners confounded , yea , they shall all cover their lips , for there is no answer of God : The Prophets are the Priests , the Seers are the Magistrates , and those joyn together , one to keep up another , till the one shall be ashamed , and the other confounded , and so fall together . Rosewell . But read the 10. 11. verses , They build up Sion with blood , and Jerusalem with iniquitie , the Heads thereof judg for reward , and the Priests thereof teach for hire , and the Prophets divine for money . Coppin . Truly I need not read it , you have read it for me , and it fits you well , the Seers and Heads thereof judg for reward , and you the Priests divine for money , and if they will not pay you , then prepare warre against them , sue them at the Law , have them before Magistrates , and cast them into prison , as you doe , and have done , and so serve not the Lord , but your own lusts , and for ten pound advancement in one place more then in another , you will sell any people , or Parish ; for which take one Scripture more , 2 Pet. 2. 1 But there shall be false teachers among you , who privily shall bring in damnable heresies , denying the Lord that bought them , ( ye them that denie him ) and bring upon themselves swift destruction , and many shall follow their pernicious wayes , by reason of whom the truth shall be evill spoken of , and through covetousness shall they with fained words , make merchandize of you ( sell you for profit ) whose judgment of long time lingereth not , and their damnation slumbereth not , and are not those your Tythe-mongers , I shall leave to you all to judg ? French . Doe you speak this by me , we have seldom halfe our Tythes paid us . Coppin . What are ye guiltie ? Do your conscience accuse you ? I name no man , but the Priests teach for hire , they bear rule by reason of their means , and let the people , who love to have it so , judg who they be . Rosewell . I blesse God I am guiltlesse of this thing , of preaching for hire ; but you do see many errours have been broached here , let me crave liberty for one word of prayer , and I have done . DISPUTE . IV. Began by William Sanbroke Minister , and carried on by Walter Rosewell Minister , against Richard Coppin , in the Cathedral of the City of Rochester , in the County of Kent , December 13. CHAP. XIV . What is a Gospel Message , and what is not , that damnation to mankind is not eternal , how the Gospel is preached to every creature , by whom , and when . SAnbroke . You know the businesse of this time is to state a question , about the great businesse of Salvation , and Damnation , and I shall fall briefly do the businesse in hand . Question . Whether such persons , meaning the Priests , and namely such of them as tell people of damnation , be evil spirits or no , as you did hint the last day ; I shall now give you the History of this Question : It is a rule in the Schools , that when any one will begin a question , that it is necessary they do first dive into the original and bottom of such a question , to see whether it runs , and to what it tends ; but this is a question I did never know till these times of ours , in this later Ages , in which we have shuffled our selves out of a Church-form , Episcopacy to Presbytery , from thence to Independency , from Independency to Anabaptisme , from Anabaptisme to Seeking , from Seeking to Vniversal Liberty , and so we have lost our selves we know not where : 1. We will see what is meant by Damnation , and that is in the Word , signified to be either temporal or eternal : 2. What is the evil spirit , and that is in opposition to the good spirit , that is the devil : 3. Consider the persons which he doth say are evil , and they are the Priests ; now this word Priests was put into the Original Copy , those are the Ministers of the Gospel lawfully called by God and men , and setled , by laying on of hands , and the Spirit , into a Congregation . Now that Proposition that doth affirm , that the Ministers which do tell people of damnation are evil spirits , he must of necessity be a Blasphemer ; That Proposition that doth say Christ is an evil spirit , that is blasphemy , ergo : For Christ did preach this Doctrine , He that believes shall be saved , he that believes not , shall be damned . Coppin . Your question is far fetcht , and to little purpose , and I shall answer you thus , That those Ministers that do preach the Doctrine of Damnation , telling people they are eternallie damned , are no Gospel Ministers , and do preach from an evil Spirit ; but Christ did not preach this Doctrine of Eternal Damnation to any , for he did preach salvation to all men , and the acceptable year of the Lord , For he came not to condemn the world , but that the world through him might be saved . Sanbroke . Mat. 23. 14. Woe to you Scribes and Pharisees , Hypocrites , how will you escape the damnation of hell , and therefore you shall receive the greater damnation . Coppin . Christ was then a fulfilling the Law , which the Scribes and Pharisees did exercise upon the people , as a burthen too heavie for them to bear , for which several woes of damnation were pronounced against them , and to be fulfilled upon them in that generation ; and Christ speaks not of eternal damnation , but of degrees of damnation , as of greater , and lesser , that should come upon them for their hypocrisie among the people , and their not believing the glad tidings of the Gospel of the Kingdom of God , which Christ told them was to be revealed in them , and which would suddainlie come unto them , yea them in that generation to whom damnation was then threatened ; and they hearing of this , demanded of Christ the time when the Kingdome of God should come , for which they then waited and hoped for , and Christ answer'd and said , The Kingdom of God comes not with observations , neither shall they say lo here , or lo there , for behold the Kingdome of God is within you , yea , within you Scribes and Pharisees , though you shut it up against your selves , and others , which many people also now do , for which their judgment of long time lingereth not , and their damnation slumbereth not , but is so much the sooner , and the greater unto them . And therefore that forenamed place you quoted , to prove the Doctrine of Damnation , cannot be meant of eternal Damnation , since he tells them , The Kingdome of God is within them : And this , saith he , is life eternal , to know God , the true God , and Jesus Christ whom he hath sent ; therefore how doth this prove your Proposition , you say , they were finallie damned , and yet Christ tells them , the Kingdome of God was within them . Sanbroke . Were they Believers , or Vnbelievers ? Coppin . They were then Unbelievers , not knowing the Kingdome of God to be within them , and therefore did oppose it , but your Schools will never teach you this lesson of knowing Christ within you , which will confound all the wisdome and knowledge you there learn , for in the School of men you learn the things of men , but in the Schools of Christ the things of Christ ; and you shall never learn this mysterie of Christ in you , till you become Christs Scholar . Sanbroke . How long doth this Damnation last on them ? Coppin . So long as they do continue unbelievers ? Sanbroke . You do not understand the Text . Coppin . You will never say that I , or any man else , do understand in , but your selves , unlesse they would understand it in your sense , for you would have people learn no farther then you teach them , but God will destroy all the teachings of men . Sanbroke . But if Christ did give his Ministers a Commission to preach Damnation , then it is good and sound Doctrine so to do , and they are not evil Spirits which do it , as you do say . Coppin . But Christ did not give any such Commission to any of his Ministers that he sent forth to preach the Gospel , to preach Damnation , neither did they do it , nor did I say so by them , but by those that run , and were not sent by him , of which I also said somthing to this purpose in a book of mine , called , Truths Testimony , from whence I suppose you had those words , but produce but the book , and I will warrant you there is an answer to it , sufficient to prove it . Sanbroke . Indeed I had one of the books , but I burnt it , but to the Proposition , Christ bids his Ministers preach the Gospel to every creature , He that believes shall be saved , and he that believes not shall be damned . Coppin . But pray mark you , Christ doth bid his Discipies go into all the world , and preach the Gospel to everie creature , which is life and salvation to all by Christ , and not damnation to any , but salvation to everie creature , and he that believes not this Doctrine , hath damnation in himself alreadie ; and this Gospel was to be preached after Christ was risen from the dead , and had compleatlie fulfilled the Law , which before did condemn them : Now , saith he , Go preach that Gospel of peace , and of reconciliation to to everie creature in the world , that God is in me , reconciling them all to himself , for now am I risen to be the life and light of all men , and you are not to preach death and damnation , but that I am come , who is their life and salvation ; and this is their condemnation , that I am come , saith Christ , and they believe it not , or that this Gospel is preached , and men receive it not . And now do I question whether some of you have received this Gospel Commission from Christ yet or no , and do preach the same Gospel , for the same end , after the same manner as they did , for he bids his Disciples preach the Gospel , which will save men , and you preach the Law , which will condemn men ; their salvation by Christ without works , and you damnation without works , they preach it to everie creature , and freelie , and you preach it but to some , and for hire , and so instead of preaching unitie , peace , and love amongst men , you preach division , wrath , and eternal damnation , which is no Gospel message , and such are in no Gospel way , have no Gospel Ministerie committed unto them , and therefore no Commission from Christ to preach . Rosewell . If the Gospel be to be Preached to every creature , then it must be Preached to stocks and stones , for they are creatures . Coppin . Such things are not capable of hearing and receiving the sound thereof , but to every man , to every rationall creature , the Gospel was to be Preached , and is Preached , and the sound thereof hath been heard amongst them , to all the ends of the earth . Sanbroke . The time shall come , that the Gospel shall be Preached to all men , and they shall all heare of this Gospel . Coppin . But when shall they have it Preached say you , I say 't is Preached to all the world already . Sanbroke . I deny it . Coppin . I prove it , Col. 1. 6. The Gospel which we Preach , saith the Apostle , is the same which is come unto you , as it is in all the world , and , saith he , be not removed away from the hope of the Gospel which you have heard , and which was Preached to every creature in the world , which is under Heaven , whereof I Paul am made a Minister ; yea , of that Gospel which was Preached , and which is Preached , which is Christ in you the hope of Glory , Christ the Wisdom and Power of God in every creature , as almost all this Chapter doth testifie . Sanbroke . To what purpose doe you bring this Scripture . Coppin . I bring it to prove , that whereas you say all men should have the Gospel Preached to them , but you know not when , I tell you , it hath been Preached already , is Preached , and will be Preached , so long as there is a God to be manifested , it being as everlasting as Christ , and this I have proved by plaine Text of Scripture . Sanbroke . That which hath been done already , that is not to be done hereafter , but you say the Gospel hath been Preached already to all men , ergo . Coppin . There is nothing done now , nor to be done , but what hath been done already , so saith Solomon , That which hath been , is that which shall be , and there is no new thing under the Sun ; and Christ who is himself the Gospel , and the Gospel-Preacher , is the same yesterday , to day , and for ever ; and upon this Sanbroke gave off the dispute , and Rosewell succeeded . CHAP. XV . The Whore of Babylons rage , with her names of blasphemy against the truth , her seat and work discovered . ROsewell . I am sorry I must take my learned Brothers place , for I did not come here to day to speak , but to be a hearer , nor shall I desire to enter into discourse any more with this man , except the Magistrates shall call me to it , it is to no purpose , he doth but insinuate into the people , to get a party for himself , therefore as a Minister of Jesus Christ , I desire to give the people satisfaction to all that love the truth : I could say much more for my learned Brother , and I do pity him that his strength failed him , if he had his lungs and his ears as this man have , he would be able to deal with him , but I thank God I have another opportunity to speak to the people . Coppin . You will rail now as you did before , and that is all you can say . Rosewell . I do not speak to you , I speak to the people , and to the Magistrates and Officers of the Souldiers , if they will give me leave , to speak to something which slipped without answer the other day , when as he had most falsly introduced many places of Scripture , and wrested them notoriously to serve his own turn , to prove that all should be saved , tag and rag , and all , then he goes on to affirm that this Doctrine of the love of God , is the onely means to keep people from sining , and to provoke to an holy walking , and if I do not overthrow this , then I desire never to be believed more , and though God can cast both body and soul into hell , yet he tells you , that God will destroy no mans person , but their sins that onely shall be destroyed , this Doctrine is quite against the whole bock of Scripture , from the beginning to the end , there are some said to be beloved of God , and some hated , Jacob have I loved , and Esau have I hated , this is spoken of persons ; indeed the Doctrine of the love of God in Christ is excellent to some , but not to be preached to all , but to onely the vessells of mercy ; but now to say that God hath an equal love to all mankinde , one as well as another , tag and rag , to unbelievers , as well as believers , to them which never had the Spirit of Faith and of Grace , to tell an Adulterer and a Drunkard , that notwithstanding his whoredomes and drunkennesse , yet he shall be saved as well as the best , this is abominable doctrine and blasphemy against the true meaning of the Holy Ghost in Scripture , and is no better then the doctrine of devils ; and we have another sort of people which come not far short of this man , namely , the maintainers of Vniversal Redemption , for if all be redeemed by Christ , undoubtedly all must be saved ; but I have done , only one word more . Coppin . Pray Sir let me speak as well as you , for though you said you would not direct your discourse to me , yet exspect an answer from me . Captain Smith . Let him have done , and we will promise you to speak . Rosewell . This man did say the last day I was an enemy to the State , the more to insinuate into the hearts of the people ; I do believe it will be taken notice of by some in this present Government , that it will be much to their dishonor , to discourage a faithful godly Minister , and to countenance such a Blasphemer , who is an enemy to the States , by his Preaching Blasphemy , Acts 17. 10. 11. I may say to you , as Paul did to Elimos the Sorcerer , Wilt thou cease to pervert the Word of God , and the waies of God . Coppin . Friends and Brethren , this man said he had nothing to say to me , and yet his whole discourse hath been of me , and raising against me , but I know from whence all railings and revilings , and the calling of truth blasphemie doth proceed , in Rev. 17. 3. You shall read there of a woman siting upon a Scarlet-coloured Beast , full of the names of Blasphemie ; this woman , is that Whore of Babylon , the Mother of Harlots , siting on this Beast , as on many waters , decking and triming her selfe with mens pretended forms of Religion , having her mouth full of the names of Blasphemie , calling all things blasphemie and heresie which is not in her way , and like her self , and this hath been in all Ages her work , to advance her own honor , pride , and self righteousnesse , above the truths of the Lord Jesus , in which truth is unitie , peace , and love towards all men , but in this Whore there is no such thing , for from whence hath all those divisions , railings , and persecutions risen , but from this Sea of troubled waters on which the Whore siteth , for in her was found the blood of the Saints , and the blood of the Martyrs of Jesus , which hath alwaies suffered under this notion of blasphemie , and so the carnal world , and blind righteous Scribes and Pharisees said of Christ , that he was a Blasphemer , a mad-man , a devil , nay , the Prince of Devils ; and great Deceiver of mankind , and why hear you him , said they , and so he was put to death as a Blasphemer and Deluder of the people , though in his mouth was found no guile ; but because by his Doctrine the people were drawn away from the world to believe in him , yet in all this you do not find that Christ nor his Apostles thus suffering for the truth , did ever rail against any of them that were instrumen●s of their sufferings , for they did well know , as I do , through the wisdome of Christ , that all men did speak and act as they knew , and were acted , and so left them and all things to him , who would glorifie himself in all things that himself doth . And whereas he was pleased to say I would be found an enemie to this present Government , let any man judge what I have spoken or acted at any time against this present Government , but I shall prove that he hath , for he that shall oppose , contend against , or speak evil of any Law , or thing contained in this present Government , he is an enemie to it , but this man Mr. Rosewell doth contend against , speak evil of , and stand in opposition to that freedome and libertie of the people , in the exercise of their Religion towards God , which this present Government doth allow them , therefore is he an enemie to the present Government , which I prove ; for the Lord Protector in his Instrument of Government , signed by him in the Year fifty three , doth declare , That all persons professing Faith in God by Jesus Christ , though they differ in judgement from the Doctrine , Worship , or Discipline publikely held forth , shall not be restrained from , but protected in the exercise of their Faith , and practise of their Religion , so far as it extends not to Popery and Prelacy , nor to the disturbance of the Publike Peace , nor licentious practises : To all which your judgment have extended , and therefore this libertie do you oppose , and speak evil of , as the people all may witnesse . CHAP. XVI . The return of all men home to God by Christ , the broad and narrow way , and who finds it ; that the Doctrine of Gods love in saving all men , is the only means to keep men from sin . AGain , whereas you did declare , that this Doctrine of the love of God to all men , did give way to licentiousnesse and wickednesse , I denie , and this I have before sufficientlie cleared to you in these Disputes , that it is the onlie means to keep them from sin , and this was that which Christ did command his Disciples to declare to all the world for that end , even Gods eternal love in Christ to poor sinners , as the way and means that God had appointed to bring home to him all that were banished from him , according as 't is written , 2 Sam. 14. 14. For we must needs die , and are as water spilt upon the ground , which cannot be gathered up again , neither doth God respect any person , yet doth he devise means that his banished be not expel'd from him ; and this way and means is the Lord Jesus , who was set up from everlasting , to be the way , the truth , and the light , yea , a witnesse , a Leader and a Commander to all people , that when we were enemies to him by wicked works , and so dead in sins and trespasses , yet then did God in his Son reconcile us all to himself , and made us accepted in the beloved Jesus , that as there was a broad way in which all men did fall from God , and did become strangers to God , so there is also a narrow way , and a living way , even Christ himself , in which all men shall come to God again , and indeed there is but few , a verie small number that can finde this way , nay , so few , that it is but onlie one , and that is God in Christ , who is himself , as a Son , the way to himself , as the Father , which none can know or find , but himself , for so it is written , That no man knows the Son , but the Father , nor no man knows the Father but the Son , and he to whom the Son shall reveal him ; and so there is but onlie one , even Christ in all men , that is the way for all men to come to God by . You read of ten Lepers that were cleansed , and but one which did returne to give glorie to God , then said Christ , Where are the other nine ? Now they were all cleansed , and but one that saw it , and he glorified God , and that one was Christ in him that did see it , that gave glorie to God for him , and all the rest that were cleansed , and so there is none but Jesus Christ that can glorifie God in all , or that can trulie pray and give thanks to God for all , for he onlie is accepted of the Father , and all men , as one in him , are accepted of the Father with him , for he that sanctifieth , and they who are sanctified , are all of one , for which cause he is not ashamed to call them Brethren , and that he might gather together in one all things in Christ , of things in heaven , and things on earth ; even in him , and I in them , and thou in me ( saith Christ ) that we all may be made perfect in one . Rosewell . Captain Smith , will you let him go on any further . Captain Smith . We cannot deny him , he will claime a promise for it . Coppin . Hear I beseech you , for I am now declaring the gathering together of all men in Christ to be by him brought home to the Father , and therefore mark what the Scripture saith , I will , saith Christ , seek that which was lost , and bring again that which was driven away , and will bind up that which was broken , and will strengthen that which was sick , and so bring them health and cure , and I will cure them , and will cause their captivity to return , and will build them up as at the first , and so cleanse them from all iniquitie . Now that all men sined , fell , and were lost in Adam , none will denie , because the Scripture saith it ; but that all men that sined , and were lost in Adam , shall again be redeemed and made righteous by Christ , that you call blasphemie , though proved by the same Scripture and let the people judg who perverts Scripture of us two ; Christ tells you , he came to seek and to save that which was lost , then as in Adam all die , even so in Christ shall all be made alive , yea , the same all that were lost in the one , are found in the other ; and the Lord Jesus did declare himselfe to all men for this purpose , and did pray for them which were enemies to him , and had imbrued their hands in his blood , Father forgive them they know not what they do , and my little children , saith John , these things I write unto you , that you sin not ; and if any man sin , we have an Advocate with the Father , Jesus Christ the righteous , who is a Propitiation for our sins , and not for ours only , but for the sins of the whole world ; and this , saith Paul , is good and acceptable to God the Father , who will have all men to be saved , and come to the knowledge of the truth , woe , but will God have all men saved , and will he save all that was lost ? woe , but man will not have it so , for he would have but some of them saved , though the Lord saith , he will have all ; and now for shame say no more , that Coppin onlie will have all men saved , but say also that the Lord will have all men saved , since the Scripture is so clear for it ; and then Lord who hath resisted thy will , Lord let thy will be done , for of thee , and through thee , and to thee , are all things . Rosewell . He saith all men shall be saved , but doth not know when . Coppin . I say in due time it shall be manifest to all , for there is but the want of faith in men to believe it , which is the substance of things hoped for , and the evidence of things not seen , by which all men are assured , and draw nigh unto God , which in due time shall be manifest to all men . Now if this Spirit of Faith , and faithfull Witness , the Lord Jesus , thus manifest in men for the salvation of their soules , will not keep men from licentiousness , there is nothing will , for which seriously consider the Apostles words , in Titus 2. 11. We were wicked and sinfull , saith he , as well as others , but when the grace of God , which bringeth salvation to all men , had appeared to us , teaching us , that denying all ungodliness , and worldly lusts , we should live soberly and righteously in this present world , speaking evill of no man , for we our selves also were sometimes foolish , disobedient , deceived , serving divers lusts and pleasures , living in malice and envie , and hating one another as well as others , but after that the kindness and love of God our Saviour toward man appeared , not by works of righteousness , which we have done , but according to his mercie he saved us , how , why by the washing of regeneration and renewing of the holy Ghost , and so saith Peter , see that you lay aside all malice , guile , and hipocrisies and envyings , and evill speakings , and as new born babes desire the sincere milk of the Word , that you may grow thereby , if so be you hav● tasted that the Lord is gracions . CHAP. XVII . The complaint of Ministers to Magistrates , against those that Preach without Orders from the Vniversitie , the dutie of Magistrates not to forbid any , but to reprove such complainers . AGaine , you say , you would have men learn and study the Scriptures , but not to Preach of them , but sure that is for feare your trade of Preaching should goe downe , and you to keep it up , will cry out to the Magistrates , to forbid and suppress all that declare any thing of the love of God to their soules , and have not the like Orders from the Universities as you have , concerning which , read Numbers 11. there was Moses a Magistrate of the Lord , and the Lord commanded him to gather unto him seventy of the men of Israell , to assist him in the work of the Lord , and to bring them up to the Tabernacle where they should receive the Spirit , and to prophesie . Now there were two men which did not come up to the Tabernacle as the rest did , but tarried behind in the Camp , and there received the Spirit , and Prophesied , whereof complaint was made to Moses of them saying , Eldad and Medad doe Prophesie , in the Camp , my Lord Moses forbid them ; why , saith Moses , enviest thou , for my sake , I would all the Lords people were Prophets , and that he would powre his Spirit upon them , though they came not up to the Tabernacle , yet having the Spirit , let them prophesie . So now if any man do declare any thing of God , which hath not been at the Universitie , woe , he is immediatelie cried out against to the Magistrate as a blasphemer , to be forbidden , but God is not tied to place nor persons , nor learning , it is not your your Schools will make you Ministers of the Gospel , no , it is the Spirit of the Lord that doth make a Minister of the Gospel , and it was the Spirit that made Christ a Minister , for , saith he , the Spirit of the Lord is upon me , therefore will I preach glad tydings of the Gospel , and as everie man hath received the Spirit , so let them administer without any forbiding . Now you Magistrates , you are set up for the punishment of evill doers , and for the praise of them that doe well , but are you like that godly man Moses , a Magistrate of the Lords , to discern the good which is to be praised , and the evill which is to be punished , and so to doe justice and righteousness , to countenance Godliness , if you were , you would fordid none to Preach that speaks their experience of the things of God , but would incourage all men ; and wish all the Lords people were Prophets , and that he would powre his Spirit upon them , and so like Moses , reprove any that would have them forbid , and then you would appear to be Magistrates of the Lord , as Moses was , and to doe the worke of God as Moses did , for which the Lord instruct ▪ you all . CHAP. XVIII . A childs condition is Christs Kingdome , their coming to him , his hand laid on them , they blessed by him , of his arm to all men , and when . AGaine , there is one thing more , which you have said , and that I must open , That is ; you say that thousands of Children are now in hell for their originall sin , which is a trouble to many people to heare such things asserted , therefore what the Lord may discover to me at this time concerning this thing , that will I declare to you ; That when the Lord Jesus would declare unto his disciples , who were subjects fit for the Kingdome of God , he takes a little child in his armes , and sets him in the midst of them , saying , except you become , as this child , you cannot enter into the Kingdome of Heaven , that is , to become a child in the knowledg of things below Christ , to know no more sin nor divell then a child doth , and to be as meek and as humble , as innocent and as harmlesse as a child is , now Christ tells them , they must be borne againe into a childs condition , that is , to be little . even as nothing in their owne wisdome , and not to know themselves , able to act themselves forth in any thing ; neither in thought , word , or deed , but in all things to be acted by another , even God , and this Spirituall birth , Nicodemus , a Ruler among the Jewes , was ignorant of ▪ saying unto Christ , How can a man be borne when he is old , can he enter the second time into his Mothers womb , and be born , no , saith Christ , not so , but except you be borne of the Spirit , of Regeneration , and the new birth and so become as a little child to know no evill , sin , nor divell , nor any thing of selfe wisdome , knowledge , or righteousness which he was concieved in by that Mother , the flesh , or carnall mind , but to be as one dead in all old things borne by that Mother , and liveing againe in a new life , to behold all things made new in him , and Christ knew that a little child was the fitest subject he could compare a soule unto , whereby he might know himselfe a subject fit for the Kingdome of God , free from all sin . Againe , there were some that brought little children unto Christ , that he should touch them , and his Disciples reproved those that brought them , and Christ said suffer little children to come unto me , and forbid them not , for of such is the Kingdome of God , this Scripture I know is brought by the Ministers to prove the baptizeing of children with water , though I denie it not to them that are free to do it , though here were none of them baptized by Christ , for he baptized not , but his Disciples , and they baptized no children , but onely such persons as would then be under Johns administration of water , which was onely to last Johns time , and then to be made void , and people did thinke then , as some doe now , that unlesse their children did recieve baptisme , they shall not inherit the Kingdome of God , therefore would say , Oh give them that they come for , lest they should die before they had it ; Now , saith Christ , who will forbid a little child that he should not inherit the Kingdome of God , I say let such come to me , for of such is the Lords Kingdom , and they come to me as to their Saviour , their Lord , and Master , therefore forbid them not , though they were never baptized with water , for they are subjects already , fited for the Kingdome of God , as a Kingdome of righteousness , meekness , truth and love , having in them no unrighteousness , as pride , lying , and hatred , but they , like Christ , doe know noe sin , being not borne in sin , till they have the knowledg thereof , and oh that all men were become such children , free from all sin , and so receive the Kingdome of God as a little child . Againe , he took them up in his armes , laid his hands on them , and blessed them , and this he did to let the people know that they are the blessed of the Lord , and that they are within the compass of his armes , as being never out , but always lodging in his bosom of goodness , mercy , love and favour , as being heires of his Kingdome . And of this arme , God saith , all the day long have I stretthed it forth , to a disobedient and gainsaying people , to bring them to this state of a little child , into meekness and love , from sin and rebellion , and when this hand of the Lord shall thus come to be laid on any of you , then shall you be as a weaned child from the brest of your owne haughtie and laughtie Spirit by which you were nursed up into the state of rebellion against God , and of this the Prophet saith , who hath belived our report ? and to whom is the arme of the Lord revealed ? speaking of Jesus Christ , the arme of God , that took from us all our sins and laid upon himselfe , as 't is written , he hath laid on him the iniquities of us all , and by which arme Daniel when he lay with his face on the ground , was raised up upon the knees and palmes of his hands , and from thence to stand upright upon his feet , and when he knew it was by the hand of the Lord , he stood trembling , that is , all things of himselfe trembled in himselfe , when he stood upright in the Lord . Now when this hand is laid on you , and doe but touch you the first and second time , which is the first and second coming of Christ in manifestation to the soule , then shall you stand upright in the Lord , and be for none but the Lord , and saith Christ , feare not , for I have the keyes of the house of David , which is Heaven , and I have the keyes of death and of hell , and I can open , and none can shut , and shut , and none can open , therefore feare none of those things which thou shalt suffer , for behold , saith Christ , I know thy works and tribulation , and the divell shall cast some of you into prison , that you may be tryed , and you shall have tribulation for a time , but be thou faithfull unto death , and I will give thee a Crowne of life , therefore feare nor , for I having the keyes , will not suffer you to be shut up any longer then I please , but will break open prisons , and prison doores , saith the Lord , and all this is done by his laying his hand upon us , and blessing of us , therefore henceforth judg charitably of all men in all conditions ; and no more judge any childe to condemnation that knowes no sin nor Devil , but rather this , that the Lords mercy is over all his works , and will lose nothing of his own . Rosewell . I desire to have no more to do with this man , you see I hope what his aime and end is in all his discourse : You say we would hide knowledge from the people , but I wish all men did know as much of good as I doe , provided I did know no lesse then I doe ; and I have taken a great deal of pains in my private Studies , and publique endeavours , for that knowledge I have , and if I know any easier way , I would spare my paines : You labour to bring all men off from our principles of Religion , therefore know there is many hundreds of able Ministers , and thousands of good Christians , which are furnished with arguments against you , and all the Jesuites in the world , for my part I am not worthy to carry their books after many of them , and I say you are a shame to the world , and the Turks and Papists may laugh at us to see our division in our Church , and I would not have this Auditorie juggled out of their Faith ; and if any man hath given any incouragement to such a Blasphemer as this is , let them be humbled for it , and do so no more , and I shall Preach against it to my utmost endeavour , for he doth overthrow all Ordinances of Baptisme , and Sacraments , which our Antient Fathers have used , which he saith are not necessarie to salvation since Christ ; and so is an enemy to God , Psalme 21. 8. I will end with this , Thine hand shall finde out thy enemies that hate thee , thou shalt make them as a fiery Oven in the time of thine anger , the Lord shall swallow them up in his wrath , and the fire of hell shall devoure them . CHAP. XIX . Of Baptism , how man is a fiery Oven , of the fire and fuel that is to be burnt , the Oven cleansed , man living in it , and how . COppin . That which I declare concerning Baptisme ; is that they have no ground from the Lord Jesus Christ , by precept nor example , to baptize with water . Gaman a Anabaptist . Let me speak now a word or two , because you deny all Water-Baptisme . Coppin . Pray let me make an end with one first , and then if you have any thing to say , speak on , but I say Baptisme with water , upon any subject , hath no ground from Christ , whether by example nor command to be used , since the Death of John , being then fulfil'd by Christ ; and yet I denie it to none , whose tender conscience doth desire it , for I am become all to all , that I win them to the truth , as it is in Jesus , through my love to them , and the manifestation of Christ in them . Rosewell . Capt. Smith , Pray let 's have done . Robison . I think you will never have done . Coppin . So far as you speak I must answer , and there is one thing more , therefore pray have patience , for I must answer to this Scripture by him hinted in Psalm 21. 8. 9. Thine hand shall finde out all thine enemies , thy right hand shall finde out those that hate thee ; thou shalt make them as a fiery Oven in the time of thine anger , the Lord shall swallow them up in his wrath , and the fire shall devoure them : There is no man so wicked , nor so righteous in himself , but the Lord will find him out , and will make him as an Oven , in which he will kindle his fire ; to burn up the briers and thorns , to wit , mans sins and iniquities which man is full of , and against which the fire of his anger is revealed , that he may devoure them , but not man , for all mans works shall be burnt , and he himself shall be saved , so as by fire , as it is written , Jacob have I loved , and Esau have I hated , though they tumbled both in one bellie , Jacob is the good , even the spirit ; Esau is the evil , even the flesh , and everie one hath this Jacob and Esau within them for a time ; but Esau which is flesh , shall be burnt by Jacob which is the spirit , the flesh shall be destroyed , but the spirit saved , and so saith the Lord , the house of Jacob shall be a fire , and the house of Esau shall be for stubble , and they shall kindle in them , and devoure them , and there shall be nothing left of the house of Esau , for the Lord hath spoken it , and anger is not in me , saith the Lord , against the persons of men , but if they set briers and thorns in my way against me , I will pass through them , and burn them up , by this shall the iniquitie of Jacob be purged , and this shall be the fruit thereof , to take away their sins , that the Lord may dwell therein , and saith the Prophet , I saw the Lord upon his Throne high , and lifted up , and his Train fill'd the Temple , and behold an Angel came with a live coal in his hand , which he had from the Altar , and he laid it on my mouth , and said , Loe this hath touched thy lips , and thine iniquitie is taken away , and thy sin is purged ; so God is said to sit in his Temple man-like , a Refiner of silver , to purge away the dross and tyn , and to destroy all together for ever . But while this fire is a kindling in man , so long is man full of the smoak thereof , that he is not able to look into his own Temple , to behold the glory of the Lord , until his indignation be overpast , and so it is written , the Temple was filled with smoak from the glorie of God , and from his power , and no man was able to enter into the Temple , till the seven Plagues of the seven Angels were fulfilled , and then his wrath being over , the fire being quenched , his sins purged , and the Oven ( man ) being cleansed of all the fuel and the ashes , he shall return into his Tabernacle in peace , he shall visit his habitation , and shall not sin , he shall not be afraid to look into his own heart , but shall possesse himself with joy , and with peace , for all sin and iniquitie shall be done away , and then the Lord alone shall be exalted in his owne Temple man , and man in the Lord , for ever and ever . Captaine Harrison . Is there any man without sin ? Paul saith ; He was compassed with a bodie of sin and death . Coppin . The bodie of sin and death was to be destroyed , and he to be without sin , and though Paul was sanctified and justified in the spirituall part or new man , yet he was subject to sin , so far as he was in the flesh , as all men are , which is still waring against the spirit , till the spirit hath overcome it . Gaman . Let me speak now , &c. Coppin . Let him speak . Robison . We cannot stay , I have no patience . Coppin . Then the Lord grant you patience , if you have none . Captaine Smith . You had better take a day to your selfe , Mr. Gaman . Gaman . Well , I see you Priests are all carnal , and your weapons are not spiritual , seeing you cannot deal with this man , therefore go you and your Priests together . Coppin . If the Presbyterians Sect have done , then Anabaptists may begin , and take your day also , for though you are one against another , yet I see you will both joyne together against me ; and this makes good that Scripture , there 's Ephraim against Manasseh , and Manasseh against Ephraim , but both against Judah ; yet point your day when you will . CHAP. XX . The malicious and illegal proceedings of some Ministers and Magistrates of Kent , against Richard Coppin , in the City of Rochester , with his Commitment to Prison , how , and by whom . THe Disputes being ended , and the Ministers not relieved , but having suffer'd in their principles , and losing many of their Hearers , they to regaine them againe , have with themselves , and some men called Justices of the Peace , Members of their Churches , had several private consultations together , how they might doe to dismisse me from thence of preaching any more to the people , for which , through their false information , they obtained a Warrant against me from the Committee of Kent , but I was then at London , and having notice of it , did neverthelesse appeare to the Warrant , being willing to answer to any thing that should be laid to my charge , being also cleare and innocent in my owne spirit , of any thing that I had said or done contrarie to any Law of God or man , and I being in my lodging at Rochester , on the Eve of the Sabbath at night , intending to preach on the morrow , came an Officer of the Souldierie unto me from Captaine Smith , a Captain of the Companie there quartering , that I should come before him , into whose hands the Warrant was committed , and whose Order was by the Warrant , that I must not preach on the morrow , but to continue his Prisoner till Munday , onlie I had liberty in the meane time to go to my lodging , but the Sabbath being come on the morrow , and the people assembled together at the Cathedral , according to their former custome , I came amongst them , but a Guard of Souldiers being set in the Cathedrall , I preached to the people in the Colledge-yard in the Morning , and in the Fields in the Afternoone , untill we were disturbed by the Souldiers , who did but their duty which they were commanded by the authority of the Justices , Major General Kelsie , and others for that County . On the morrow , being Munday , and twenty fourth of December , the said Major General Kelsie , John Parker , Charles Bowles , and Richard Watson , as Justices of the Peace for that Countie , also Captaine Harrison , and severall Ministers , ( as Informers ) met together in the Crowne-Inne of the City of Rochester , where they examined Witnesses , and received what informations they thought fit against me , in my absence , and having before determined amongst themselves what to doe with me , they sent for me to come before them , where Major General Kelsie , told me , that he had received information against me upon oath , that I was an enemie to the present Power , and of several Blasphemies that I had delivered in the Cathedrall , to the great dishonour of God , and the seducing of many people , for which cause they sent for me : I answered , that for what might be informed against me , I knew not , but I doe know nothing that I have at any time spoke , to the dishonour of God , or against the present Power , but hath ever beene , and still am more for it , then those that doe accuse me : No , said he , you did , contrary to our orders Preach yesterday , though you were forbid : I answer , that I know no Law by which they could , as yet forbid me to Preach any thing of God , that I did know , neither should I be silent so long as I had liberty , and my mouth were open ; then said he , by what authority doe you come to Preach here ? I answer , that I Preach by the same authority , that he himselfe hath pretended to Preach by , which is , by the power of God , and the authority of the present Goverment , and also in this Citie , by the desires of the people , and I Preach not for tythes and yearly maintenance to be setled on me , as the Ministers of England , and of Anti-Christ doth , but in love to the Lord Jesus , and his people , and then the Articles against me being read , which were very many , I desired to know my accusers , and they that had sworne against me , and I to answer to the articles : No , saith Major Generall Kelsie , we shall heare no answer to them at present , and so said all the said Justices , for we shall not judg of the business now , saith they , but what we doe at this time is onelie in order to a triall : I answer , that if they would not heare a answer now , I did not question but whensoever I did answer that by the wisdome and power of God which lived in me , I should be able to cleare my selfe upon them all : No , said the Major Generall , I hope not : I answer , doe you hope not , but if there were in you any true love , you would rather desire that I might , and assist me in it : for ( said I ) where doe you read in all the Scripture , that ever Christ and his Apostles , or any for them , that did ever persecute any for their judgment , or make use of any outward Law therein , but were themselves persecuted by the false Prophets , and enemies to the truth , and the truth doth always suffer , by those that know it not ▪ but said the Major , in the times of the Apostles , there were no godly Magistrates , or Governors , as be now , nor Laws established as we have : I answered , that there were Magistrates then , for the Apostles said , be subject unto the higher Powers ; and there were some that did persecute the truth , as well then as now , for they were brought before Rulers and Governors for the truths sake , as now they be , and as Christ saith , they should be for his Names sake . But said the Major , we are not come here to Dispute with you about those things , for you will word it out till to morrow night , if we let you alone , therefore withdraw the room ; then one Major Browne of Chatham-Dook , who never saw me , nor heard me before in his life , railed against me , and said that I deserved to be hanged , that I was the greatest instrument that ever the Devil had in England : I answer , that an instrument indeed I am , to discover what , and where the Devil is , as an enemie to God , and therefore am I my selfe called Devil , by the Devil ; but being commanded to withdraw the roome , I and my friends that were with me went aside into another room by our selves , and after a while came some Officers of the Souldiers with an order from the said Justices , and horses readie provided to carrie me to prison to Maidstone , which was from thence about nine miles , and where I should be from my friends , that none might come to me ; and amongst those that they supposed were my enemies , upon which some of my friends then present , went unto the Justices , and offered for my Bail thousands of pounds , and whatsoever should be desired , but no Bail would be taken , whereupon I desired before I went , to speak with them my self , they sent me word if I would come alone I might , of whom I demanded a reason why I was sent to prison without a hearing , and no Bail to be taken , the Major General said , they were not to give me an account , upon which I pleaded the priviledge of the Act of Blasphemie , by which they accused me , and that I was not wayes guiltie of it ; I also produced the Instrument of Government , signed by his Highnesse the Lord Protector , how contrarie also to that they had acted against me , whereby it no man professing . Faith in God by Jesus Christ , though differing in judgment from the Doctrine , Worship , and Discipline of other men publikely held forth , yet should not be restrained from , but protected in the exercise of their Faith and practise of their Religion , so as it extended not to Popery and Prelacy , nor to a lice●tious walking , and the disturbance of the Peace , and that all Laws , Acts , and clauses in any Law , Act , or Statute whatsoever , contrary to the foresaid liberty , should be ●ull and void : And now unlesse you can prove me guiltie of the breach of somthing in this Instrume●t of Government , to bring me under those exceptions ( to which Instrument I appeal ) you have nothing to do with me , and therefore what you in this have done against me , is contrarie to the Law of the present Government , yea all Laws of sound reason , and the Scriptures , but your owne wills , but it is not a prison , nor any thing else that you can doe against me that I feare , knowing my selfe cleare both before God and man , from what any one can justly accuse me of , but this I find , that those that are enemies to the present power , and that hate it , are suffer'd to make use of it , unjustly to persecute those , who to their power are the greatest friends to it , and there is none hath more contended for it , so far as our freedome and liberty in the truth hath been protected by it , then I have done , and for that am I a sufferer under it , though contrary to it . And you M. Wise of Chatham , that Preach General Redemption , and as your friend Mr. R●sewell said ( whom you assist here against me ) that if all were redeemed , all must of necessitie be saved , therefore , said he , that your judgment of Generall Redemption was as erronious as those of General Salvation , and you to clear your self , as you thought , of that aspersion , did the last Sabbath day before declare in your Sermon , that though you held General Redemption , yet you did believe that not one of a hundred in all England should be saved . Then said the Major General unto me , Do you know who you are before , methinks you should not dare to be so bold in another mans room : I answered , Sir , I do know , for I am in the presence of God and man , where I am not ashamed to speake the truth , and now is my time to speak , being accused for the truth , and Sir , you were once accused your self for Blasphemie , said he , What is that to you if I were , the Law freed me : Said I , I doubt not but that it will me also , when I come to have Law , in the mean time do you do unto others , as you would others should do unto you : Then said the Major to Captain Smith , Take him away , let him not stay here to retort his words upon us : I answered , that what I speak is the truth , and am not ashamed of it , though others may of what they do . And now Gentlemen , I thank you for what you have done , for in this you will bring much glorie to God , and confusion to his enemies , though which way you know not , but I do , and so farewell . CHAP. XXI . The confidence , joy , and freedome of a Prisoner , for , with , and in the truth ; Christ and his Generation owned , denied , imprisoned , judged , and freed , by whom , and why , of the power , life , and light of truth , most advanced , when most opposed , and how . ANd now my jorneuy to prison , the same night , was with so much joy , and chearfulness , as ever I had in any thing in my life , I seeing the end with the begining , the last with the first , and the first with the last , even God , which is but according to my principle , and the sum of my doctrine , which I always declare to the world ; That if I goe to hell thou art there , if I goe to Heaven thou art there , if I goe to the ends of the earth thou art there also , and thy right hand doth lead me , that is , he is always with me sweetening , and refreshing , making joyfull , pleasant , and delightfull unto me , all times , places , and things , with his presence , for his owne glory and my peace , though with much sorrow to many of my friends , that a prison to me in my cause is a palace , where I sweetly injoy the Lord , my selfe , and my friends , all together in one unconfined Spirit , that in the companie of one I injoy manie , for when I am alone then are all with me , yea you all , in all parts of the world , whose Spirit is my owne , the Spirit life and power of all accompaning of me in the same work it hath done , and is to doe by me , for the perfiting of the Saints for the work of the Ministerie , and for the edifying of the bodie of Christ , till they are all come into the unitie of one spirit , to the knowledg of one God ; in which word , Christ saith , I and my Father are one , he works , and I work , saith Christ , and I am not alone , for the Father is with me , and Christ , when he was in prison , yea , when he descended into hell , injoyed the company of his Father with him , which was a Saviour unto him , and forth of a prison doth our Saviour come , Ah poore prisoners that are in prison , and know not that their Saviour is with them , that makes a prison , a prison unto them . It is written of Christ , that he was taken from prison and ; from judgment , and who shall declare his generation , who can pitie prisoners , but he that hath all pitie , and is prisoner with them , who can shew mercy in judgment , but he that is all mercy , and himselfe under judgment , with those that are judged , this is Christ and his generation , and no pitie , nor mercy is shewed unto them , but by him that is in prison , and in judgment with them , even the Father in Christ , taking pitie of , and shewing mercy to his owne Children , generation after generation ; therefore a poor despised , rejected , cast out , imprisoned generation to the world , is the generation of Christ , for in him is no form nor comeliness . his visage is more marred then any mans , so is his generation , and who will owne it , and declare to be for it , to manifest this generation , but onelie he that can be with all , that can lay downe his life , and take it up againe , nothing of the world , of man , or the nature , in its own outward excellency & glory of righteousness & Religion , will acknowledg it , but make it self a stranger to it , though it be its own flesh , onlie a poor despised scattered seed of the same Generation , that hath nothing , nor know nothing , but the Lord to trust upon , that will own it ; no , it was that seed that men now seek to kill , flay , and burie , and would not have grow or encrease , that did own them when they were in their blood , and yet they will not own him , because they did not know him , He came to his owne , and his own reteived him not , and why was it ? but because he came not to give them a Kingdome of worldlie glorie , riches , and honour , but rather to take it from them , to strip them of all their esteem among men , and to make them denie themselves , the world , and all things therein , to take up his crosse and follow him , but this is a heavie burthen to bear , a wearie step to tread , a narrow path to go , and few there be that find it , this is the burthen that I am made to bear , the steps I am made to tread , and the path I am made to goe , but having alwayes with me the companie of the Lord , I can never faint nor be wearie , but be refreshed , and at rest in the Lord , and so through him become a Conquerour over those things , rejoycing with joy unspeakable , and which is unlawful to be uttered unto men by the Lawes of men , that now let men confine me , banish me , or do what they can unto me , the Lord , in whom I live , will not leave me , nor forsake me ; and now , though my bodie be confined , my spirit is at libertie , contrarie to the will of my enemies , who have sought to deprive me both of companie and comforts , pen , ink , and paper , as they themselves hath declared , to wearie me of my principle , to make me recant my judgement , and to draw the peoples affections from it , but the more by their endeavouring to make good their intentions , the farther off is it from fulfilling , that I freelie forgive them , and leave them to the Lord , who will render to everie man according to his deeds , and bring glorie to himselfe through all things , for the wrath of man shall turne to the praise of God , and by imprisonment , is Truths inlargement , for it shall spring out of the earth , and overflow the refuge of lies , and the Lord will ride prosperouslie because of truth , of meeknesse , and of righteousnesse , that the more you seek to stop it , with the greater currant it will run , till the parched ground is become a poole , and the drie land springs of water , for in the wildernesse shall waters break out , and streams in the Desert , and as fire among thorns , so is truth among the enemies of the Lords people , and the more you seek to quench it , with the greater flames it will burne , till it hath burnt up all the foundations and buildings of men , in their several forms and Religions , that are not founded upon Christ , the Chief Corner Stone , and this will be a Chaos and confusion , and an end of the world to men . And now what are you ? and what do you doe ? when you seek to imprison or banish this truth away from you , which you know not , and to stop those cleansing floods which the Lord hath opened in drie places for you , and to quench those fierie coales which the Lord hath kindled amongst you to refine you , you do but add a greater encrease to the truth , for all that which is ungodlie , selfish , and wicked within you , that hath opposed the truth , shall be imprisoned by it , and drowned with it , yea , it shall be burnt with the fire , and melted with the heat , until all be consumed , and you dissolved into the nothingnesse of all things below God , where you are all lost , and you again swallowed up into his own Almightinesse , where you are found in your true and everlasting Centre , that sends you forth , and takes you in at his pleasure . And this is the begining and end of the world , and of all your fighting against the truth , to be lost , and to be found , to be , and not to be , and therefore look about you , you that talk so much of the end of the world , when Christ shall come , do you know this end , and when it shall be ? I will tell you my experience , it is to your end , and at your end , that Christ doth come , and therefore would you prolong his coming , for his coming in , will be your going out , overturn , overturn , his rising will be your falling , and his life will be your death , for you are a lie , and he is the truth , therefore stay Lord Jesus , and come not yet , say you , that know not his coming to be in you , stay till the time of the end of the world , which you would not have to be yet , because your end must come with it , but come Lord Jesus , come quicklie , say I , and all those that know his coming to be in them , that the world of sin , death , hell , and all Devillishnesse may have an end in all men , as in them , that there may be no more wrath nor hatred , no more fighting nor quarrelling , disputing nor contending , for the truth , nor against the truth , but that heaven and earth , righteousnesse and truth may meet together , and imbrance each other in all men , and at all times , places , and things whatsoever , according to the word and will of the Lord , that there may be no more any thing at a distance , neither truth nor error , light nor darknesse , day nor night , but that in the evening there may be light , and so but one day known to the Lord over all the earth , one King , and his name one . But in the mean time you have here following Articles against the truth , and answers for the truth . The twenty five Articles , called Blasphemy , brought against Richard Coppin by the Ministers of Kent , and for which he was sent to Prison , with his Answers to them . COppin . First , I denie all their Articles to be spoken by me , as they are here laid down by them , they having much abused my words , and also my sense , by their adding and diminishing ; yet for satisfaction to many people of the truth of that which may be in them , I shall give a brief answer to them , according to the plain sense of Scripture , and the manifestations of God to men here on earth , which so far as I ever knew in my self I alwaies declared , and hid nothing of the counsel of God made known to men ; but for what God will do by man at the end of this life beyond what is revealed , I leave also with him , till he shall more reveal it . Article 1. That all the Scriptures is but an Allegory , that is all , said he , both Law and Gospel ; and that it is but an Allegory , said he , it is clear from Gal. 4. 24. Answer . The whole Scripture of Law and Gospel , the son of the Bond-woman , and the Son of the Free-woman , are the two Covenants in an Allegorie ; so saith Paul , Gal 4. 24. which things , saith he , are an Allegory , for those are the two Covenants . The Allegorie is in this , , Abraham had two sons , the one by a Bond-maid , the other by a Free-woman , the Bond-maid is the Law , or first Covenant , the Free-woman is the Gospel , or second Covenant in a mysterie ; and these also are the two Jerusalems , Sina and Sion ; the one which is below , as in bondage , the other which is above , as in freedome , which are also the two mothers , of the children after the flesh , and the children after the spirit , they who live by the works of the Law under the conditions of the first Covenant , and so not all their sins to be forgiven them , are the sons of the Bond-woman after the flesh , and are in bondage with their mother to this day , persecu●ing the sons of the Free-woman born after the spirit , that lives by free grace , and sees their sins pardoned . Secondly , the carnal mind of man is the son of the Bond-woman after the flesh , minding the things of the flesh , which is death ; the spiritual mind is the son of the Free-woman after the spirit , minding the things of the spirit , which is life , for so it is written , To be carnally mindad is death , but to be spiritually minded is life and peace ; and this son of the Bond-woman is to be cast out , as no more to be remembred , for he shall not be heir with the son of the free-woman , for he understands not the things of the spirit of God , but they are foolishnesse unto him , neither can he know them , because they are spiritually discerned ; but the spiritual man knoweth all things , yea , the deep things of God , and therefore lives in God as in peace and freedome , and is no longer in bondage . Thus is the Scripture an Allegorie , and a great Mysterie , for great is the mysterie of godlinesse ; and saith Christ , you erre , not knowing the Scriptures , nor the power of God . Article 2. That our Jesus took our defiled nature with sin , and was a sinner in that nature . Answer . That Jesus Christ took on him our sinful nature , and in it destroyed the sinfulnesse of it , is a truth , according to these Scriptures , Forasmuch as the children are partakers of flesh and blood , Jesus Christ himself likewise took part of the same , that through death he might also destroy him that had the power of death , which is the Devil , &c. and God made Christ to be sin for us , laid upon him the iniquities of us all , and he did bear them in his own bodie on the Tree , which is no blasphemie to say , but that he should be a sinner in that nature , I never said it , neither do affirm as you would have it . Article 3. That he was a cursed Goat for the Goats on the left hand , Mat. 25. 35. That by the left hand we are to understand nothing but the Law ; as by the right hand nothing but the Gospel . Answer . First , they under the Law not believing the pardon of their sins , are at the left hand of God , as Goats cursed , for cursed is everie one that is under the law . Secondly , they under the Gospel , believing that their sins are pardoned , are at the right hand of God , as sheep blessed , For blessed is the man whose iniquities are forgiven , and whose sin is covered ; and blessed are they that know the joyful sound of the Gospel , for they are at the right hand of God , in the way of life , where they hear his voice , and behold his face , and have pleasures for evermore ; and Christ to redeem man to this state of blessednesse , from that curse , and Goatish nature , which man by reason of sin lay under at the left hand of God , did himselfe bear our sins in our steeds , at the left hand , and was cursed for us , signified by the Scape Goat on whom Aaron laid the sins of all the people , sending him away with them , to lose them ▪ so did God on Christ lay the sins of all people , and as the Goat in the tipe did , so did Christ carrie them away from us , no more to be remembered to us , which is blasphemie to say . Article 4. That the Lord Christ was the High-Priest spoken of in Heb. 5. 3. and that he offered for his own sins . Answer . As concerning this , I only asked the question what High-Priest was there meant , and the answer was given by one of the Ministers that it was Jesus Christ , but read and consider the Scripture , and you may be better satisfied , for he was one that could have compassion on the ignorant , and on them that are out of the way , and who this is , I will leave for the Reader to judge , compared with Chap. 7. 27. Christ is there said to do that by one offering , which the Priests under the Law did at twice , that is , they offered first for their own sins , and then for the sins of the people , but this did Christ once , when he offered up himself , not that Christ could offer for his own sins , as known to him , but for our sins , as reckoned to him in our nature , and so all our sins became his , till he by death discharged both himself and us of them together . Article 5. That the Human : Nature of Christ is not ascended to heaven , and brought this Scripture to prove it , that flesh and blood shall not inherit the Kingdom of God , 1 Cor. 13. 50. Answer . The Humane Nature of Christ was of the same nature of man , which was of the earth earthie , and Christ by living in it did sanctifie and cleanse it , and so made it heavenlie , which may be said to be its Ascention into heaven , but that a humane bodie of flesh , blood and bones should be in a local place above the Stars , as M. French and others would have it , I find not anywhere proved from Scripture , for then it would be also out of its element , and then heaven were to be understood as the earth , and not as heaven , and so one contrariet●e would be in another ; but John saith , That which is of the earth is earthy , and that which from heaven is heavenly , and flesh and blood never came from heaven , therefore shall not enter into heaven ; but the Holy Spirit and Power was said to descend down upon the Mother of Christ , and not a humane bodie ; and Paul saith , He that ascended up to heaven is the same , he that first descended from heaven , and not another . Article 6. That he that looks for the humane nature of Christ to come from heaven , may look long enough . Answer . He that looks for such a coming of Christ in his second coming , as is contrarie to the Scripture , and not as God himself , which is the Lord from heaven , may look long enough before he see him , but the Scripture saith , That though we have known Christ after the flesh , yet henceforth know we him so no more , but in spirit , and in glorie to be revealed in our flesh : And this coming of Christ , is the coming of God , to take a Kingdom to himself in man of that which is himself , which coming must be as God ro man , and not as man to man , for he shall come in the glorie of his Father , and this coming I know , and therefore speak , not denying any other . Article 7. That there shall be no Resurrection of any body that dies ; and when that of Job , the 19. 23. to 28. was urged , he returned ; that Job said he knew not what , and proceeded most abominably to Allegorie the Scriptures . Answer . First , I deny not what may be proved by another , but the Apostle saith , That the same bodie buried , is not the same bodie raised , but God giveth it a bodie as pleaseth him , that is , to be like himself , for so it 's written , He will change our vile bodies , and fashion them like unto his glorious bodie , whose body is not as mans is , and David saith , When I awake , I shall be satisfied with thy likenesse , which is , for all things in man to be subdued unto the Lord , that God may be all in all , who is not the God of the dead , but of the living ; and when Job said , His Redeemer lived , and that he should see him stand upon the earth at the last day , was a mysterie , which Job did not then know , until he saw it fulfilled in himself , which afterwards he d●d , and then saw his last day , and confest that he had before uttered words without knowledge , things too wonderfull for him , which he understood not ; But now ( saith he ) hear I beseech th 〈…〉 , and I will declare unto thee , for I have often heard of thee by the hearing of the ear , but now do mine eyes see thee , and then was Jobs Resurrection come , when he saw God to be risen within him , and we rise not , but as God rises with us , For , saith he , the dead men shall live together , with my dead bodie shall they arise : Awake and sing ye that dwell in the dust , for thy dew is as the dew of herbs , and the earth shall cast out the dead , and blessed are they that hath part in this Resurrection . Article 8. That there shall be no day of Judgment , and that the Scriptures warrant it . Answer . This I never said , but that a day of Judgment , according to the Scripture , there is , which had its beginning with Christ manifest in flesh , after the fall of man , to destroy sin , which Day of Judgement was then , is now , and ever will be to man , so long as sin remains in man unjudged and uncondemned by Christ ; and so saith Christ , For Judgement am I come , and now is the Judgement of this world , now shall the Prince of this world be cast out , and now will I convince the world of sin , of righteousnesse , and of Judgement , which day of Judgment was , is , and is to come spiritually ; but whether there be such a manner of Day of Judgement as some men would have , is not by me denied , nor yet by others proved . Article 9. That there is no local hell nor heaven , all the heaven or hell that he will acknowledge , is within man . Answer . That there is hell and heaven in man the Scripture declares it , and I know it , but this denies not any other which may be proved by another ; as for hell , it is for man to be out of the presence of the enjoyment of Gods love , under wrath , and terror of conscience for sin and wickedness , which hel Cain was in , when he said to God , my punishment is greater then I can bear ; and now shall I go out from thy presence , and from thy face , shall I be ●id : And David saith , Thou O God hast laid me in the lowest pit , in darknesse , in the deep , where I am shut up , and cannot come forth , thy wrath lieth so hard upon me ; and this is hell and great terror to those that are in it , and for any other I know it not , but leave it to God . Secondlie , Heaven is a souls rest , peace , joy , and content in God , it is a continual enjoyment of Gods presence with a soul in mercie , love , and favour , through Christ , free from sorrow and shame , which is righteousnesse , peace , and joy in the Holy Ghost , and where are pleasures for evermore , and which Christ saith is within us , For behold , saith he , the Kingdome of God is within you ; and then needs must we be in that , so far as that is in us known to us , and enjoyed by us , which Kingdome is the Lord himself given to us , to be a Kingdome for us , into which Kingdome we arise with him , to sit in heavenly places in him : And this is our Kingdome , heaven , and happinesse , which none can know , but he that hath it . Article 10. That God will never destroy any creature that he hath made . Answer . That none of the works of God can perish eternallie , being all verie good , but the works of the Devil , for all things that God made , was made by Christ , and for Christ , and still to remain in Christ , as everlasting as Christ , for that which hath been is , that which shall be , and there is no new thing under the Sun as to God , but whatsoever was once of God , is still of God , and shall stand for ever , but whatsoever is of man , shall come to nought ; and therefore , though man by sinning hath destroyed himself for a time , as to himself , yet in the Lord is his help , and let God alone with his own works . Article 11. That he will destroy sin in all , but not any sinner that shall ever be destroyed . Answer . Sin is the work of the Devil , which in due time shall be destroyed in all men , as Christ shall be manifested in them , ●●r this purpose was the Son of God manifest , that he might destroy the works of the Devil ; and therefore that no sinner shall never be destroyed , I never said , for there is the great Sinner and Lyar the Devil , that sins and lies in all men , seeking to destroy the works of God in them , but is not able , and he shall be destroyed , and all men sinning in him are so long destroyed by him , till Christ be manifest to destroy the Devil in them . Article 12. That there is not a Jew that ever died in his unbelief , and renounced Christ , but is saved . Answer . This I never said , however take this answer , that the Jewes as well as others are all the people of God , and all men , without respect of persons , have sinned and renounced Christ , and yet he never accused them to the Father , but died for all , to pardon the sin of all , yea them that denie him , that so he might save them , by living in them , and damning that which made them denie him , though till then they believe it not , and so enjoye it not ; but whether any man die in this unbeleife I dare not say , neither may any other ; for Christ to give faith , comes in the twinking of an eye , to some at the last gasp , for ought any know ; however that of God , returnes to God , and that of the earth to the earth in all men , and being once in God , it is safe , Who will have all men to be saved , and come to the knowledge of the truth , even of that Jesus that died for them , and lives in them ; rest then on Godw , hose word and will shall stand , and he will doe all his pleasure . Article 13. That all mankind , Jew or Gentile , and what ever they are , how ever they live , or dye , shall be saved , for the Jewes he brought the Text , all Israell shall be saved , Rom. 11. 26. for the salvation of all heathen whatsoever , he brought Psa. 28. Answer . The word how ever they live , or die , I never said , but take this answer also , That all men by the law are sinners , a like , for he that breaks one , is guilty of all , and as in all men , is the seed of the serpent , so in all men is the seed : of God , though for a time it may be hid , end there is nothing can be too hard for Christ when he rises in Power , in any soule , to hinder the salvation of that soule , but he will overcome it , and however they lived before they are now made new creatures , and God having loved them so as to send his Son , to die for them , cannot but love them still , to cause his Son to rise in them , from which love nothing is able to separate , or pull them out of his hands , though it may darken the manifestation of it for a time , as to them , so that all the Jewes shall be brought in , and God will be mercifull to their unrighteousness , though for a time blindnesse and hardnesse of heart is happened unto them , but it is that the fulness of the Gentiles might come in with them , and then all Jewes shall be saved , as well as all Gentiles , and likewise the heathen hath God given to Christ for his inheritance , and the uttermost parts of the earth for his Possession , that he should breake , briuse , and consume all selfe in them , and therein save them , but great is this mystery , and so good is this work , that none should be offended , and yet saith Christ , many shall be offended , because of me . Article 14. That no soule can bel●eve , with an assurance that he him selfe shall be saved , until he bel●eve that all men what soever shall be saved . Answer . 1. He that saves one , saves all , and there is no one man , till he see that one Jesus , who is the Saviour of all men , that doth see his own Saviour , and then hath not a full assurance of his own salvation ; and he that doth see Christ , and believe in him , as the Saviour of all men , his salvation is more especially confirmed to him , then the others is that doth not so believe and such a one enjoyes it as possessingly , and the other doth not , and that makes it more especially unto him , and so he have a greater assurance then the other hath , because he trusteth in the living God , who is the Saviour of all men , of which all he knows himself one , and so believes it upon a sure ground , till which time I could not assure my self . Article 15. That if there be but one man of all that ever were or shall be in the world damned ; no man can assuredly know that his soule shall be saved . Answer . And if Christ were not the Saviour of all men , and I hear but of one man that shall be damned to all eternity , and this man not yet pointed out , as knowne from all the rest , to be the man , and Christ come to save the worst of sinners ; what full assurance then can I have of my savlation more then another of his salvation , but some doubts , and some feares will arise within me , who shall be that man that is to be damned , till I see a pardon come forth for all men to be saved , and then I knowing my selfe to be one of that all cannot but have a good assurance of my owne salvation , this axperince-in me doth witness , as also saith the Scripture , that I can no more judge any man , to eternall damnation , but that which is not of God in man . Therefore who art thou O man , that judgest another , and dost the same things thy selfe , for wherein thou judgest another , thou condemnest thy selfe , for thou that judgest , dost the same things ; and who hath made thee to differ from another , that thou shouldest be saved , and not another ? wherefore think not better of thy selfe then of another , for there is no respect of Persons with God , that is more accepted with him , but only Christ in all , and all in Christ , for he hath concluded all men , ( as men ) under sin and unbeliefe , that he might have mercy upon all , and then O the depth of the riches , both of the wisdom , and knowledge of God , how unsearchable are his judgment and his wayes , past finding out , for who hath knowne the mind of God , or who hath bin his councellor ? for of him , and to him , and through him are all things , to whom be glory for ever . Article 16. That the unpardonable sin of the Holy Ghost , is nothing but flesh opposing and quenching the spirit , till Christ come into the soule , and destroy the flesh . Answer . To explaine this , the Holy Ghost is the spirit ; the sin against the Holy Ghost , is the opposition and war that is made against the Spirit , by the fleshly carnall mind , for the flesh wa 〈…〉 against the Spirit , and the Spirit against the flesh , and these are contrary one to another in man ; and so saith Paul , I find , saith he , a warring within me , that when I would do good , evill is present with me , & 't is no more I that do it , but sin that dwelleth in me , for with my mind I serve the Law of God ; though with my flesh the Law of sin , and this flesh opposing the Spirit , is for a time in every man , ( as a man of sin ruling in them ) till Christ come into the soule and destroy it , which shall never be forgiven in this world , nor in the world to come ; but is the only enemy that God will destroy in man . Article 17. That when a soule is once regenerated , then he is free from all sin , that the flesh is quite destroyed . Answer . Regeneration is a new birth , and the new birth is to be in Christ a new creature , free from all sin , without which , man , nor his prayers , nor any thing is accepted of God , for he heareth not sinners , and without holiness no man shall see God , but if the Son shall make you free , then are you free indeed , and him that is in Christ , is a new creature , old things are past away , and all things are become new , by the washing of Regeneration , and renewing of the Holy Ghost . Article 18. That no man shall receive any good , by any good that he doth ; that it shall no way further his salvation . Answer . If man by his good works could merit heaven , then salvation by Christ were made void , or if any thing of man , which is imperfect , were to joyn with Christ in the work of salvation , then mans salvation were not all by Christ , but by man , and would so far be imperfect ; and then man might boast and say , he was able to help Christ to save his soul ; and so robing Christ of his work , would rob him of his honor also , but not of works , saith Paul , lest any man should boast , neither by any other name under heaven , but by Jesus Christ is any man saved , that no flesh might glory in his presence , but he that glories , let him glory in the Lord , that his soul was saved by the Lord . Article 19. That no man shall receive any hinderance by any sin he committeth , that shall do him no hurt . Answer . If any sin of man should hinder mans salvation by Christ , then that sin would appear to be too strong for Christ to conquer , and then no man could be saved , for there is no sin but every man is guiltie of , for all have sinned , and all are guiltie ; but this I say with the Prophet Elihu , that his bad works may hurt a man as he is , and his good works may profit men , but shall no way profit the salvation of his soul : But because good works are good to men , therefore would I have all men observe and do them , doing unto others , as they would others should do to them , which is the sum of the whole Law , for he that loveth God , will also love his Brother . Article 20. That our Lord Jesus Christ is the three persons in the Trinity , God blessed , Father , Son , and Holy Spirit , and that the blessed Trinity is but three manifestation of God . Answer . The blessed Trinity , Father , Son , and Spirit I acknowledg , the Father as begeting , the Son as begotten , and the Holy Ghost uniting , as being the compleat union of all three together in one spirit , where they all meet as copartners together in one work , that what the one is , the other is the same , and what the one doth , the other doth the same , as all but one God , manifesting himself under various appearances , of Father , Son , and Spirit , to the creatures apprehension . Article 21. That our Lord Jesus Christ himself was the Leper that was cleansed , and returned to give thanks , Luke 17. 15. Answer . I say not that Christ was a Leper , but there were ten , Lepers that were cleansed , and one of them when he saw himself cleansed , turned back , and glorified God , and Christ saith , Where are the other nine ? There are not found that returned to give glory to God , save this stranger ; and who was this stranger , but Christ in that man , that gave glory to God for the work done ( as Christ saith ) Father , I have glorified thee on earth , I have finished the work which thou gavest me to do , for I have raised the dead , and cleansed the Lepers , and now , O Father , glorifie thou me ; and to whom was Christ a stranger , but to the other nine ? for though he had healed them , yet he was not manifested in them , as an eye to enlighten them , whereby to see themselves healed ; so that there was but one to give thanks for the cleansing of ten , and this one was Christ giving thanks to the Father for accepting of him for their cleansing , who as yet was a stranger unto them , the manifestation of the spirit not yet being given them , for which all men come unto him , as 't is written , Ten men shall take hold ( out of all languages of the Nations ) of one man , even of the skirt of him that is a Jew , saying , We will go with you , for we have heard that God is with you ; and look to me all ye to the ends of the earth , and be ye saved , saith Christ . Article 22. That Baptism is of no necessity , nor use . Answer . That that Baptism which is necessary to salvation is of necessity to be used , but Water-Baptism was but the Baptism of John , and was to end with John , being as it was fulfilled by Christ , that so Christs own Baptism might take place , which was by Fire and the Holy Ghost , and of this Baptism there is great necessity , because without it no man can be saved . Article 23. That there is no place in the whole Word of God , that saith , there is no Redemption from hell . Answer . That from that hell which the Scripture speaketh of , there is Redemption ; so saith David , Thou wilt not leave my soul in hell ; and David while he lived , was for somtime in it shut up , & could not come forth , the wrath of God lay so hard upon him , in his not seeing the pardon of his sins , which is hell to all made sensible of it , and from which hell there is redemption , else what is man redeemed from , if not from death and hell , which the Scripture saith shall be destroyed , and a man must first be in it , before he can be redeemed from it ; but if there be any Scripture in the whole Bible , that saith , out of hell there is no redemption , let it be but by any produced , and I shall believe it , till then give me leave to believe what I know . Article 24. That hell torments are not for ever , and the Scripture warrant it . Answer . That if hell shall have an end ( as the Scripture saith ) then needs must hell torments and hell ( according to Scripture and mens experience ) is the not injoyment of Gods love and favour , and the torments , is ignorance of God , terror of conscience , sorrow of heart , trouble of mind , being discontented and unsatisfied in his condition , all which are hell torments , taking place in man for a time , until Christ hath overcome them , and chased them away , by placing in their rooms the joyes of heaven , as 't is written , Sorrow , sighing and mourning may continue for a night , but joy comes in the morning , and then sorrow and sighing shall all fly away , and be no more seen . Article 25. That Jesus Christ is not in heaven above . Answer . That Jesus Christ is the fulness of God , and this fulness cannot be subscribed , limited , or confined to any one place or ●erson ( locally ) for it fills heaven and earth , and all things therein , of its fulness , that the heaven of heavens cannot contain him , but he is ascended far above all heavens into God himselfe , that he might fill all things with himselfe , and therein containe all things in himselfe , of high and low , of things in heaven , and of things on earth , even in him , that in all things he might have the preheminence as one God over all , through all , and in all , therefore to honour Christ with a heaven , this is the highest heaven , and the greatest honour that can be given to him , all which I know him both to be , and to have , by the witness of the Spirit , with the Scripture , and my own experience , and he that honours not Christ with this heaven , he honours him with none at all , but dethrones him of his Throne , and detains from his glory , and such a one as this denies Christ to be in heaven . A POSTSCRIPT by friends to comfort the Author of this work in his present Troubles , by R. W. L. T Was bravely ventured , what , three to one , And he to keep the field till all were gone : But some few men with Swords , and Generals , Justices of the Peace , and men with mauls , Consulting the Black-guard , their Snakie Den , A lodge , from whence that cruel Serpenten Spirit of Persecution doth arise Again , as 't was in the old Marian daies ; Else , what means it ? in this our weekly newes From all quarters , such dolours to infuse Into our ears , which makes us surely think , Cruelty shall enter , and Justice wink A while , to give this bloody Serpent string , That so they easie may pluck out his sting : From Esam , Colchester , and this of Kent , Tells , the Whore rides , as though the Skies she 'd rent With her myst'rious , fornications , gain , As though o're the whole world she meant to raign : Her Seas nought but mire and dirt cast up , To make all drink her filthy wrathful cup ; Her Merchants roaring , bring all to their ways , As French , sometime Felt-maker in the Mays . Rosewell , from West to East , did rage about , 'gainst State , when Love by 's sin was rooted out . But when thou at Oxford , and Glocester , try'd , Truth then advanced Justice on thy side , And quail'd the haughtinesse of Chim'rims pride , Whose malice 't was at first to have thee dide In crimson blood , and so keep up their trade , For which again thou 'rt now a Pris'ner made : Go on brave heart , let thine enemies know God will them in his fi'ry Oven throw , And there perhaps make them his truth Keep Lent for sins , or break them on th 〈…〉 FINIS . Notes, typically marginal, from the original text Notes for div A34470e-280 Coll. 2. 2. Chap : 1. 27. Tim: 2 : Rev. 12 : 7 : 8 : 9 : Notes for div A34470e-440 * For the word Chimmerims read Bezaes Translation , Zephany 1. 4. Hosea 10. 5. 2 Kings 23. 5. with notes on the Margent . As they were at Oxford , Worcester , Glocester , and elsewhere . Notes for div A34470e-1340 Luke 22. 70. 23. 3. Luke 11. 53. 54. John 16. 2● . 1 Pet. 2. 22 2 Cor : 5. 21 : Isa : 53 : 1 Cor : 12. Ephes : 5. 34 : Jude 9 : 1 John 3. 8 : Isa 53 : 6 : 1 Pet : 2 : 24. Redemption from hell . John 10 : 14 Hosea 13 : 9● Heb : 4. 10. Luke 17. 10. Iob 35 ▪ 6. 7 , 8. Gallat . 3. 10. Psa. 89. 13. 14 , 15 : Rom : 11 : 32 : Rom. 19. 21. John 1● 11 : Isa : 53. 1 : Gall : 4 : 4 : 5 : Micah 7 : 19 : Jer. 31 : 34. Heb● 10 : 5 : Joh. 10 : 17 : 18 1 Pet : 2 : 24 : John 3 : 18 : Isaiah 53 8. 〈…〉 h 42 : 6 : 7 R●v. 1. 17. 18 ●●aiah 26. 19. Iohn 12. 32. Revel. 1. 6. Ier. 50. 5 : Heb. 12 : last . 1 Cor. 3. 13. Isaiah 4 : 4. Iude 23 : Ier : 7. 31. 32. 1 Cor. 3. 〈…〉 Isaiah 27 : 4. Heb. 4 : 13 : The Scriptures an Allegory . 1 Cor. 15 : 50. 2 Cor. 5. 16. Acts 1. 4. 5. Eph●s . 4. 9. 10 : Luke 1 : 35. What ' 〈…〉 meant by above . Coll. 3 : 1. Gall : 5. Iames 3. 14 , 15● 1 Kings 8. 27. 2 Cor. 5. 16. 2 Cor. 12. 1. Iohn 10. 30. Coll. 2. 9. 1 Coll. 16. 17. 1 Cor. 1. 27. 28 1 Cor. 5. 6. 7. Eph. 5. 26. 27. Rom. 11. 32. 2 Sam. 14 : 14. Iohn 11. 50 Heb. 10 14. 15 Chap. 7. 27. Revel. 1. 17 : 18 Phil. 3. 10 : 11. Rom : 1 : 16 : 17 2 Cor : 3 : 18 : Ephes : 2 : 1 : Coll : 3 : 1 : Revel : 20 : 6 : Rom : 8 : 10 : Iob 33. Iob 27 : Ch●p : 19 : 9 : Chap : 7 : 5 : Chap : 6 : 2 : 3 : 4 Chap : 16 : 13 : Isa : 11 : 5 : Christ a sign . Rom. 6. 4. Phil. 3. 2● . 2 Cor 4 7. 8 : 9. 10. 11. 1 Coll. 24● Of the Trinity . 1 Iohn 5 : 20 : Iohn 17 : 23 : Iohn 14 : 26 : What is Reprobation . 2 Cor. 13 : 5 : The sin against the Holy Ghost . Rom. 11. 32● Rom. 1. 18. Isa. 27 ▪ 4 : Acts 9 : 1 : 2 , 3 , 4 , 5. Iohn 3. 17 : Rom. 5. 8 : 18 : Cha : 8 : 33 : 34 : 1 Tim: 2. ●om : 9 : 25 : 26 Isaiah 6 : 10 : 13 Ier : 31 : 1 : Rom : 11 : 26 : 1 Cor : 12 ▪ 12 : Psa : 2 : 8. 1 Thes : 5 : 1 : Titus 2. 11 : 12 Iames 4 : 11 : 1 Cor : 2 : 4 : 5. Chap. 1. 23. Luke 2. 14. Isaiah 52. 7. Isaiah 40 1 : 2. Heb : 2 : 9 : Isaiah 45 : 22● Isaiah 11 : 9 : Isaiah 57 : 16 : Isaiah 11. 2. 3 : Iohn 9. 39. 1 Pet : 4. 17 : Mal. 3. 1. 2 : 32 ▪ Revel. 20 : 12 : Rom. 2. 15. 16 : 2 Pet : 3. 8. Rev l : 12. 9. 10 Iohn 5. 40 : 45 : Ez. k : 34 : Ier. 5. 30 : 31 : Luke 4 : 18 : Iohn 3. 17 : Mat : 23. 1. 2. 3. 4. Verse 36 : Mat : 16. 27 : 28 Luk. 17. 20 : 21 M●● : 23. 13. 2 P●t. 2. 3. Iohn 17. 3 : 1 Cor : 27. 28 : Gall : 1 : 11 : 12 : Iohn 3 : 18 : Rom : 11. 32 : Ier. 23 : 32. Mark 16. 2 Cor : 5. 19 : Mall : 2 : 7 : 8. 9 : Isaiah 52. 7. Psal. 19 : 3. 4 Co● . 115 : 6 : 23. Revel : 14 : 6 : 7 : Eccles : 1 : 9 : 10. Heb. 13 : 8. The Seat and work of the Whore . Iohn 8 : 4● : The freedom of the present Government . Iohn 14. 6. Isaiah 55. 4 : Ephes. 2. 5 : Coll : 1 : 21 : Rom. 5 : 10 : 18. Matth. 11. 27. Luke 17 : 17. 28. H●b. 2. 11. Ephes. 1. 10 : Iohn 17. 23. Ezek. 34 : 16 : Ier. 33 : 6. 7. 8. Rom. 5 : 18 : Luke 19. 10. 1 Iohn 2. 1 : 2. 1 Tim. 2 : 1 Tim: 2 : Titus 3 : 2 : 3 : 4 : 5 : 1 Pet. 2 : 1 : 2 : 3. Numb : 11. 16 : to 29. Luke 4 : 18 : 1 Pet. 4. 10 : Iohn 3. 4 : Iob 17 : 14 ▪ Mark 10 : 13 : 14 , 15 , 16. John 4. 2 : Jer. 1 : 5 : Rom. 10. 21. Psa : 131 : 1. 2 : Isaiah 53 ▪ 1. 6 : Dan : 10 : 10. 11 Men cast in 〈…〉 ison by the Devil . Revel : 2 : 9 : 10 : Hosea 7. 6 7 : 1 Cor. 3. 15 : Isaiah 4 : 4 : Obad , 1. 18 : Isaiah 27 : 4 9 : Isaiah 6 : Mat : 3. Isaiah 26 : 20. Revel. 15. 8. Iob 5. 24 : Rom. 6. 60. Acts 5. 27 , 28 , 29 : Luk 19 47. 48 Iohn 15 : 20 : Psa : 139. 7 : 8. 9. Ephes : 4. Iohn 10 : 30. Iohn 5. 19. Iohn 10. 16. Isaiah 53 : 8 : H●b. 5. 2. Isaiah 53 : 3. Luke 10. 16 : Isa : 52. 14 : 15. Iohn 5 : 43. Isaiah 50. 10 : Rom. 9 : 29 : Ephes : 16. Iohn 1. 11. Luke 9. 23. Psalm 45 : 4 : Isaiah 35 : 67 : I●r . 5. 14. 1 Cor : 3 11. 12. 13. Ca● 8 : 6. 7 : Rom. 3 : 4. Iam●s 3 : 15. Dan : 9. 24. Zech 14. 6 7 , 8 , 9 : Notes for div A34470e-20490 Gall . 4. 21. end Rom. 4. 5. 6. 1 Cor. 10 : 14 : 15 : 1 Tim: 3 : 3. 16 Ma● : 22. 29 : H●b 2 : 14 : 2 Cor : 5 : 21 : 1 Per. 2 : 24 : Isa : 53 : 6 : Gall : 3 : 10 : 13 : Rom : 4 : 7 : Psa : 89. 13 : 14. 15 : Psa. 16. 11 : Levit : 16 : 21 : H●b. 5. 2 , 3 Eph : 5 : 26 : 27. Iohn 3. 31. 1 Gor. 15. 50. Luke 1. 35. Eph●s . 4. 10. 1 Cor. 15. 36. 37. Phil. 3 : 21. Isaiah 40. 18. Psa. 17. 15. 1 Cor : 15. 28. Mat : 22. 31. 32 Iob 42. 3 4. 5. Isaiah 26. 19 : Iohn 9. 39. Iohn 12. 30. Iohn 16 : 7. 8. Gen 4 13 : 14 : Psa : 88. 6 : 7. 8 : 〈…〉 14 : 1● : Psa. 16. 11 : Luke 17 : 21 : Eph. 2 : 6. Gen. 1 : 31 ▪ Coll : 1. 16. 17 : Ephes : 10 : 〈…〉 8 : Iohn 5 : 40 45 : 2 Cor : 5 : 15 : 2 Peter 2 : 1 : Iob 34 : 14 : 15 : Genes . 12 : 7 : 1 Timothy 2 : 4 Isaiah 6 : 13 : 1 Cor : 6 : 11 : Rom : 8 : 38 : 39 Rom : 11. 25 : 26 : 〈…〉 9 : 1 Tim: 4 9 : 10 , 11. Rom : 2 〈…〉 Gall . 〈…〉 6 : Rom : 11 : 32● 33 , 34 , 35 , 36 : Gall . 5 : 17 : Rom : 7 : 18 : to end . Rom. 6 ●8 Iohn 9 : 31 Iohn 8. 3● 2 Cor. 5 : 17 : Titns 3 : 5 Gall 2 : 16 Eph●s . 2 : 8 9 : Acts 4 : 12 : 1 , Cor : 1. 29 : 30 , 31 : Iob 35 : 6. 7 , 8 : Rom. 13 : 9. 10 Luke 11 : 5 : Iohn 17 : 5 : Zechar : 8 : 23 : Iohn 3. 11. 13 : Gall : 3 : 27 1 Cor : 12. 13 : Mark 11 : 16 : Psa ▪ 16. 10 : Psa : 88 : 6 : 7 : Coll. 1 : 14 Hosea 13. 14. Revel : 20 : 14. Psa : 16 : 10 , 11. Gen : 4. 13 : 14. Z●●har : 14. 12 : Isaiah 35 : 10 : R●vel . 21. 3 : 4 Coll 2 : 9 : 1 Kings 8 : 27 : Ephes : 4 : 10 : Coll : 1 18 , 19 , 20 : Ephes. 1. 10. Ephes. 4 : 6.