even to Babes that his mercy and love mighâ— appear 1. He gives thanks for confounding the wisdom of Man and revealing it to the Ignorant 2. A limitation of that knowledge only to the Power of God in Christ 3. An Invitation to all poor and desolâ—te souls with a promise of help 4. An Exâ—ortation to Patience in bearing the cross after his example with a promise of rest therein First He thanks God for confounding the wisdom of the wise not that he rejoyced in their blindnesse but wished rather that all might be saved and come to the knowledge of the truth but he rejoyceth that seing flâ—shly wisdom shuts its eyes against the truth that yet he reveals it to others wherein he shewes whose eyes are only open to the truth viz. He that in conceit of his own wisdom is lifted up above the simplicity of the Gospel understands the least of the Mystery and Life of the Gospel but he that lyes low in himself seeking to be guided by another shall understand all None of the Doctors received his message not many wise Cor. 1. c. If any man seem to be wise let him become a fool Christ choose not the wise Scribes but poor Fishers to know his Truâ—h 1. For the Gospel is not understood by wisdom but by that Spirit whereby it is revealed to the Faith of a Believer that is blind in himself and seeks wisdom from God 2. Faith only sees things not seen if they be seen and comprehended by man they are not of Faith 3. The Son that 's grown wise through pride casts off the Father but the little Child walks in his hands 4 Conceit of Knowledge makes man unteachable and hard hearted as a man that sits on high looks down to the dungeon can see nothing there but sitting in the dungeon looking up sees light of Sun So a man sitting above and looking down to the Gospel as a thing under him sees nothing But he that sits in darknesse of his own heart and looks up to the Sun sees all waiting still for the Sun to shine Though man know all the Mysteries of Life to be in Christ yet without Christ he knows nothing that he dare trust to Object To what end then should Man labour for Knowledge Answ Yes This condemns not Knowledge but that a Man should seek it at Christ and enjoy it in him In whom it is hid from the flesh in all the treasures thereof But not that man should store it up thereby to comprehend God but to know that when he thinks he knowes all he knows nothing as he ought to know 2. That he may maintain Truth in the Church of God 3. That he may guide himself wisely and soberly before men 1. Where then are the wise where is the Scribe c. All the wisdom of this World is but foolishnesse yet these count the Truth of God foolishnesse These of all think most basely of the Gospel 2. Yea what a fool is Aristotle himself and all humane knowledge in the matter of Jesus Christ 3 Be content to be counted a fool with the wise of the world Thou thinks that he is a fool that follows Christ but he knows that thou art a fool that followes the World 4. Who would think that many wise men should be so ignorant in Christs matters as they are and that many ignorants should know him 5. Well worth low and Child like minds that dare not trust their own wit or strength but wait upon the Father It is so O Father because thy pleasure was such Here he shows the ground and prime cause that Babes and not Wise Men understand the Gospel Not any Power or Worth in Man but the good will of God which is not only his absolute Will but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free love and good will of God toward man without any respect of his worth so that The good will of God and his good pleasure is the only cause of all good to man when man believes it and becomes subject thereto James 1. Of his own good will begat he us Eph. 1. Our Election is from this ground God hath chosen us in Christ before the foundation of the world was laid who hath predestinated us to be adopted in Christ Jesus according to the good pleasure of his will not according to our works but according to his grace he saved us so he chose Israel Who can give a reason in himself why God doth any good to man but his good will and pleasure 1. For its God that moves man and sets him a working not man God 2. Hereby doth he take away all bâ—asting from man and layes him low to depend upon another aâ—d live by meer grace 3. For he is absolute Lord over all no resisting of his Will to which man is never brought to be subject But 1. When he feels nothing but weaknesse sorrow bondage and misery and no power to get out but lyes under quietly and commits himself to his good pleasure in faith tears and sighs and groans This is his case for now he bears wrath patientlie 2. And then finding help in God according to his word and joy and peace and freedom he seeth that it came not by any wit or power in himself but it was only his good pleasure so that 1. Hereby he is enlarged to praise God freely with admiration 2. And also to believe and vvait on that vvord of Faith though he feel nothing yet Gods will and pleasure is instead of all to him 1. Thus from the Doctrine of free mercy doth the Kingdom of God thrive in man and grovv vigorous Nothing brings down but this for vvant of subjection and believing of this good pleasure of God man still seeks a cause in himself as this and that good quality and so never trusts his good pleasure Man would still know a reason of his good vvill vvhich he will not suffer For Christ doth not here curiously seek out a reason of the Fathers vvill but gives thanks that God hath revealed it by the Gospel To teach us that we do not rashly presume to search his Counsels but wait upon his good pleasure in his vvord 2. What place then hath free Will which depends only on Gods good pleasure and not on thy right use of free vvill For there is no more vvillingnesse in thee than in others that never obeyed the truth but it vvas only his good pleasure to thee For by nature Man fights against God and would have rest any way rather than this and loath to commit himself to his good pleasure but still vvould havâ— a laâ—d in his own safety and so share in the glory But Christ takes all boasting away that Faith may live and Man thereby that Gods pleasure may stand and Man subject thereto that his grace may be communicated and Man praise his goodnesse But this Doctrine of free will destroyes Faith sets his pleasure aside and binds God lifts up
heavenly beams I so may flourish in that living way Of life So that with Paul I then may say It is not I but that sweet loving store Of thy own grace prais'd be thy Name therefore THE LORDS REPLY HAth now my word prevaild with thee so far That from my self one jot thou wilt not dar To turn aside nay art thou in such love With me that like the bravest turtle dove Thou wilt love still though absent from thee I May seem to go and thou in darknessly And doth thy cries from hence to me arise From this same love is there none other prize That can prevail but here thou wilt abide And fit alone by this same water side And hast thou now none other fountain sweet And canst thou now none other lovers greet If love be love and thou a lover be And so thou lives and from me will not flee I tell thee true my love I 'le to thee give And will thee aid for with me thou shalt live But one thing I will let thee understand How I my love my truth my mercy and My graces all shall in thee be declar'd The way wherein I have my self prepar'd For that some way I will thy senses cross Thy fleshly understandings I will toss For that same way which in thy wisdom by Hath learned out my mercy for to spy Nay though it be in highest gifts of grace If by thy flesh thou there my paths would trace Thou'l be deceiv'd my graces in thy mind And all my gifts in their own proper kinde Shall then shine forth when thou in weakness stands And bears thy death under my great commands Behold the way that I before thee went It was the cross that way I ever ment Thee for to trace my steps and there sojourn In lowest death where flesh may alwayes mourn And down may come that high conceited thought That to thy soul thy ruine ever brought And there remain in that same grave with me Where flesh may lye but thou that time shall be Rais'd up again so shall my life appear Victor to be which then will shine so clear Within thy heart which strongly shall confirme My love to thee which is without all tearm In this thy death mine aid thou still shalt finde To bring thee through according to my mind Thy troubles all which unto thee appears In thy own sense which workes thee all thy fears Come therefore sweetly lye thee down with me Under my cross that fearful mighty tree Fear not my cup for I have drunk before A health to thee to cure thy wound and sore This is that way by which I will destroy The strongest lust which doth thy soul annoy For life divine is to thy flesh the crost To kill thy lust and on the same to toss And if thou drink and taste not heartily Of this my cup thou hast no part with me For more thou comes to taste of this cross And deeper that thou drinks of all thy loss So much the more my life shall thee defend And thou with me shall to that pitch ascend Of freedom so that all thine enemies now Shall be subdued I do to thee avow And then my love most noble and divine In midst of darkness in thy heart shall shine Which will cause thee to sing and leap and dance And me alone in all thy thoughts advance Who in this mount my glory so doth shine To free thy heart from misty clouds of thine In that clear light of spirits life which shall Dispell those clouds in sunder rent them all And out of death bring forth that life I say Which will lead captive that wherein thou lay Therefore lye down and drink hereof a maine This is that way the which will bring thee gaine For in thy death thy life thereout shall spring And that 's the way whereout I will thee bring Into that land of peace and rest wherein Thou shalt be fed with all contents and in That Paradice I will so with thee dwell That unto thee I will my wonders tell My Word my Name and that ingraved form Of my own life so that to thee no storm Shall once arise my love to overthrow Or for to draw thy mind from me to bow For why thy help I have in Me so laid And in my Son as heretofore I said Which shall remain as that chief corner-stone That shall abide when flesh is dead and gone At this the powers of Death and Darknesse all Thy guilty heart that thou got in thy fall That wisdom thine that lifted thee on high In this my day they shall all vanquisht lye And I will live triumphantly in thee As I am one so shalt thou be in me I was once dead but now alive I am To quicken thee in me the new Adam From whence shall rise a living child in thee Which shall attain the full Felicitie Nay I my self in all my graces rare Will there appear and in this union bare My bosome so in that anointing free The which shall raise thy heart in such degree Of raptures hy that now thou shalt despise Thy fleshly self with all base vanities Nay hence shall spring that living life again And in shall come that truth that substance main Wherein there 's life and thou as one free-born Shall be the heir though bond-men mock and scorn For though thy fleshly dead and in thee there No hope remains for none can there appear Though glorious shews in strength of nature did Shew forth their force yet now they lying hid Under that curse where desolate they stand And barren ly in wildernesses land Yet â—â—nce shall rise that righteous seed which shall Bring forth in thee in my free graces all My Law my Truth and I will it indite Within thy heart in love so will I write It all in lively living life Divine And freedom true which shall in thee so shine As that it shall instal thee once again In Son-ship true so that from thence amain May flow again as from a fountain clear Such free-born fruit as may in thee appear To be the fruit of that same living tree That 's my free grace that all the world may see That grace is grace and that by it alone My people live and by that Corner-stone Th're filled with my righteousnesse so clear That sin in them it shall no more appear For they in me before my Fathers face Shall cloathed be all decked with my grace Where shall no spot at all on them be found That 's cloathed here and setled on this ground And there abids as he abids in them Who is the root they branches he the stem This is that freedom whereunto I 'le bring My Sons again where they shall mount and sing With Simeon that sweet and pleasant song And shout it forth with all my Saints among THE SONG OF THE SOULS FREEDOM NOw let thy servant Lord depart in peace For I have seen from thee such great increase
Wisdom and Counsel in his Power Love Peace So that So the way of Christ in bringing man back from death to life is a wonderful way unknown to the World and Flesh only known by Christ in the Word of Truth Isa 55. 1. My wayes are not your wayes but look how far it is a wonderful way that he prescribes in Matth. 16. To denie our selves to take up his crosse lose our life It is called the mystery of the Kingdom for Genesis 3. He ordained that man should never by that way of the flesh enter into life but by another way that kills the flesh 2. The way of Christ is opposite to the way of the World that his glorie may appear For Israel by want of Faith stood in fear of the Armie of the Philistins but Jonathan and his Armour-bearer only discomfited by Faith a wonderful power of God 3. Thus God makes himself known in the earth by his great wonderful works now Christs way is wonderful not only in his birth in earth without a Father in Heaven without a Mother but also in his miracles which were great As in disputing at twelve years old and fasting fourtie dayes but also in his ministry that a silly man opposing the whole Hirarchie of the Pharisees and Jews yet spake with authority to the subduing of all so in his Apostles for the wonderful evidence of the Truth doth for the present dash all contrary power though afterward it rise again He is also wonderful in the administration of his Kingdom as he came to give us light that sat in darknesse and obscuritie 1. To give Life and yet he dyed himself and in Reason was overcome in death but that Faith believed the Resurrection 2. To make us Rich and yet he himself Poor 3. To make us free and himself bound 4. To comfort us and yet he himself cryed out for comfort My God my God why hast thou forsaken me It must needs be some wonderful way that Christ hath to worke a Redemption for me and this by an unspeakable power and love which is seen in all mans straits as in prayer and affliction temptation and death as 1. Man cryes and prayes to be eased like Paul for a prick in the flesh God hears by a secret power and grace and saith in Paul 2. In affliction he layes Load and yet preserves by feeling the Fathers love 3. In temptations justifies and yet we feel no killing of the flesh 4. Death comes and yet we live in him 1. Away then with that reasonable Religion Christs way is above that man hath a readie way of Religion to do well and know much and so hath an opinion in Flesh but not a stay to the Soul also a reason of love as his neighbour and friends but no reason to love Enemies It must be a wonderful power of Christ that must separate man from himself in reason it were likest that man should speed best that comes righteous to him but not so he that comes a sinner 2. We see then the necessitie of Faith and the nature of it that it is not a reasonable perswasion but a powerful cleaving to Christ no dealing with God but by Faith for Reason can make nothing of the wayes of Christ 3. Mâ—rvel then not though the World cannot away with it the Wisdom of the World counts it foolishnesse but Faith knows that Reason is a foolish counseller this is another title and propertie or declaration of the Wisdom of the Father that was with him he is the Counseller the Prophet of the Church to teach it Wisdom and guide it in the way of peace So that the Fountain of all wisdom and counsel is in Gâ—d and none wise in matter of Religion God but they that are wise in and truly know Christ In him are hid all the treasures of wisdom and knowledge which are conveyed unto man as he believes waits for he is made of God to us wisdom and righteousnesse c. If any obey my will he shall know whether this Doctrine be of God 1. For he was in the bosom of the Father and sent out to counsel and advise deceived men to turn to God again 2. Man is blind even the wisest of the World the crosse of Christ is their greatest misery for it is foolishnesse to them and they cannot approve it but the World thinks not so for who are counted so wise as the children of this World who fight against God 1. So God hath shewed the way to prosper that is to believe trust and obey but the wicked say not buâ— cark care and oppresse but the way of life is a denial and losse of life and will But they say Save life and will for man will either find a way of his own oâ— help God in his way 2. Some are wise above the Gospel and Christ and will needs see into Gods Secrets with their fleshlie eyes as Arminius who will needs set rules and laws to God which neither Arminian or witty man can do it is the very quintessâ—nce of witt that under-propps man this more crosseth faith than anything the greatest Contemplatives the greatest Idolaters saith Luther 2. How lothe is man to be a fool but he would appear to be somewhat how he strains his Wit vents his conceits that he may appear to know Such a one knows more from curious searching and batâ—ing his brains than from Christ in the heart There is two Counsellers to man 1. Satan adviseth the Worldings to care deceive the Wanton to follow his pleasure the Drunkard his pots the Hypocâ—ite his righteousnesse yea as an Angel of light be shines as a false light to puff up himself 2. But Christ counselleth otherwise 1. To forsake the World and all 2. To believe in him alone 3. To love him 4. To love one another Wisdom without Christ can do nothing but fill the heads and that with conceits opinions but he is wise that is counselled by Christ yet attending on him in that blindnesse of his Soul by faith he shal be enlightned and know the will and secrets of the Lord but man will needs know these before the time An Exposition of some Verses of the fifth Chapter of Matthew the Quality Disposition of these that are Blessed BLessed are the pure in Spirit consisting in what state 1. The qualitie is pure in Spirit that is whose Spirits have nothing to rest on not comfort in it but worn out of all hope and stay in the Flesh is destitute of all help but waits onlie on relief on God So that He only whose heart is purged by the Word from all stayes and hopes in the Flesh is truly a Subject of mercy and shall be enriched and the only Guest at his Supper So the Prodigal we see the poor receives the Gospel the full stomack lotheth the honney-comb Isa 66. To him will I look that is of a contrite heart and humble
promise be revealed in Christ yet to our unbelieving hearts little hope of deliverance But still in bondage under Sin and Guilt the World 3. When they were past hope after four hundred years bondage God sent Moses to deliver them by an unlikely way even nothing but the Word of God So when we see least likely-hood in the flesh God sends a mighty VVord to destroy sin and to restore us to freedom 4. After he had laid manie judgements upon Pharaoh still lesse hope for Israel because he hardened grew more raging So with us after the Word hath discovered man to himself he sees no hope but burden bondage doubled 5. Yet after they were brought out of Egypt yet far from the Land of rest because they walked not in the life of the Covenant but after their own lusts So we have much to be suffered and our Will and the World to be crucified But when he intended to bring Israel indeed out of Egypt then he destroyed the first-born even the strenght of Egypt in whom their name and power was to be continued and so he dealeth with us viz. When he intends to deliver the captive Soul of man out of the hand of Satan he destroyes the first-born viz. Our infidelitie and all that power strength which Satan reared up in man and so brings Pharaoh low So that God never delivers his people and brings them into rest and libertie till he hath first made them weak and brought down their strength and laid them low in lamentation and woe Psal 107.12 He brought down their hearts with heavinesse So with the Prodigal and with Paul He struck him blind to the earth and took from him all his Pharisaical strength as Phil. 3. Yea Davids high mountain must be taken away that he may seek to God and be delivered 1. For all that which is born of the flesh is flesh must be destroyed else how can the Spirit live and be free all that strength we have whether of confidence assurance joy c. arising from Riches Wisdom Power and other gifts and qualitâ—s of nature are but power whereby Satan rules in man Pharaoh was Gods creature but perverted against God and thought to keep Israel by strong hand So all the riches wisdom c. are his gifts but perverted when we think to live and stand by them Therefore must down 2. Yea Pharaoh and his hoste must be drowned in the Sea even in that hearty sorrow deep humilitie that will drown all Pride and self-righteousnesse or what ever else lifts up man 3. Thus doth God bring man to trust him by making void all other strength to trust to 4. For all divinity power and strength is affirmative or positive in Christ only negative in us In denying in forsaking in crucifying c. So that Christ may live â—â—sitivelie in us which cannot be till the chief of all our strength be subdued 1. But do we not with Pharaoh still harden our hearts and will not yeeld though God send Famine yet we recover and harden thereupon Though Plague we escape live we depend thereon We see and taste sore plagues but the World or something creeps in and shuts us up in bondage and darknesse Nay though we feel smart and want Yet we Pharaoh Satan Mammon lives in us and we cleave thereto for Pharaohs hardnesse is in us all in the Root 2. Well were we if our First-born even all our fleshlie power and conceit thereof were slain and that we were brought low enough in the flesh that Israel the elect soul of man might passe on towards rest according to the promise 3. But the worst of all is we feel no bondage nay we fear our first-born should die The World is no burden but a pleasure Sin no sorrow but delight We like so well in Egypt that we dream not off nor despare not a departure 4. But if God mean us good he will kill the first-born of Pharaoh in us and that by his only Woâ—d and Messenger Moses asilly man and yet God performed everie Word that he spake so we fight against the power of darknesse in youâ— else were it more pleasure to us to tell you of Life and Freedom But it is not our message We must first destroy Pharaoh then Israel the poor bond Spirit of man shall flie and be saved 5. There will come a destroying night to all men Then Moses called the Elders of Israel Now before Israel was to depart He ordains the Passeover that seing there should be such a destruction lest Israel should therefore doubt of the promise he gives them a sign or token of safetie As Christ did When the Shepherd should be smitten and desolation sâ—en in the Earth and that Christ was to leave them then he gave them the Sacrifice of his death to assure them though he should die and they suffer afterwards yet this should be a sign and seal of their deliverance from death and hell Therefore he 1. gives a command to keep the Passeover ver 21. 2. He prescribes the manner Take the blood c. 3. He adds the promise For when I see the Blood I will passeover 4. The stablishing of this as a perpetual ordinance to Israel In the first he layes down the matter of the Sacrifice the latter how to be celebrated This ordinance was called the Passeover of the Lamb the other was called the feast of the Passeover This was to be eaten in their private houses the fourteenth day of the first moneth Nisan the other was to be kept seven days and was called the feast of the Passeover or unleavened bread So that this is properly the Passeover the other the Feast This is the sacrifice of their deliverance that night the other a Feast of rejoycing for that deliverance Wherein their was a holy convocation the first and last day viz. A rememberance of the Lords mercie to them and a teaching it to their Children 1. The matter of the Sacrifice was a Lamb of the first year figuring Christ a Lamb without spot 2. The taking of the Blood and sprinkling it was a figure of his Death So that all this was but to lead Israel to Christ and to wait on the Promise made to Abraham That though they should hear a cry throughout all Egypt for the death that was among them Yet that they should stick to that Word behold this sign that they shâ—uld be preserved So that The whole Word of God and all the Sacrifices given to the Church are given to lead man from all things to Christ and the stedfast sticking to his Word and Promise whereby they shall be preserved in all extremities Isa 55. Behold I have given him for a ensign or witnesse to the people 1. Cor. He is our wisdom Righteousnesse c. Joh. 14. I am the way the truth and the life My servant whom I have chosen My beloved in him whom my Soul delighteth All the
Man is faâ—len into an evil estate of heart which all creatures are not able to help and he put to his shifts to keep it off as long as he can For the fear of Hell and Death is a little bell These three evils pursue men fiâ—st 1. Guilt and Fear of Hell lâ—ke a worm gnaws daily and but for these man would live merrily in the world Thus he makes a covenant with either by forgetting or by flattering the Law and stablishing a Righteousnesse of his own or presuming of mercy a far off 2. The evil of Death presseth upon us and threatens to make an end of all Joy Pleasure Riches leaves no Hope to man thus we put off many dayes think we shal yet live long when men of our age are gone forgotten but it hasteth upon us daily 3. The evil of Adversity pincheth daily now this Crosse that Losse this Sicknesse that Want and Trouble this we hope to prevent and recover bow down in fear and basenesse and husband all so well hereafter that we shal enjoy better dayes when it is impossible to order all things according to mans mind So that all these are but vain shifts and falshood But the only way is with Christ to take the evil day â—nd crosse upon us 1. For guilt to see it and bear the indignation of the Lord and with the Prodigal cry out dayly We have sinned c. And wait on Him that hath overcome Hell and Darknesse and now saith O Death where is thy sting Hell where is thy victory 2. And for Death no Covenant to be made with it but seeing the vanity of the World to meet it joyfully and say Thou canst do me no hurt but take the World and the Life which I esteem not and open a door to that life which I shal enjoy 3. And for the Crosse no way to escape it But Patience and subjection to the Fathers will who knows what is best to tame our proud hearts and to crosse us in that wherein we dote And herein appears his love that he will suffer us to enjoy nothing that will hurt us but even this shall turn to our good Thus we all strive to put evil far off to shufle over the fearful dayes We now think lightly of them and play with wasters but when we come to graple with death we shal find it no play game Look for it for an evil day is coming and happy he that is prepared for that dâ—y Take heed lest at any time our hearts be oppressed with cares of this life or luke warmenesse Thus saith the Lord Behold I lay in Sion Here He first layes the fouâ—dation of rest in the Church that though it fare ill with his enemies yet is his Church built upon the foundation of free mercy in Christ and his truth revealed by him shall stand against all storms So that God hath laid in his Church conveyed to his People a foundation of rest in Jesus Christ which shall preserve them against all crosse of Death and Hell and nâ— storm shall be able to overthrow it Psal 125. They thâ— trust in the Lord shall be as Mount Sion Mat 7. They that build upon the Rock shall abide the Tempest David calls him a Rock of Stone and Peter the Corner-stone For this is prophesied of him Isa 9. His Name shall 〈◊〉 called Wonderful Counsellor The mighty God the Prinâ— of Peace c. Other Foundation can no man lay 1. Thence it is said Heb. 11. That faith is the grouâ— of things hoped for because Christ whom faith otâ—â—ests on is unchangeable to his 2. And the promise in him is Yea Amen Though in us oftentimes it is Nay 3. This is that whereby Adam was restored and first laid in him whereby Abraham was preserved and Paul delivered in greatest extremity This foundation is Jesus Christ the Son of God Lord of the Covenant the ingraved form of his Image given of the Father for the Restauration of man to whom he hath given all power in Heaven and in Earth and hath hid in him the treasures of Wisdom and Knowledge and the heart of man built on this foundation by saith thereon cannot fail But the Church of Rome hath translated this foundation from Christ to the Church from head to members from that Mat. 18. Super hanc Petram and so they have the determination of all truth it to be received and believed because of their testimony And so that Christ is to be believed because of the Church and not contra And thus they pervert one Article of the Creed to bring all mens heads under their girdle and that they may sit in the Consciences of men and do what they list without controle They say We are not only to believe the Church to be but to give credit to it To understand the difference note Austins distinction of Faith in regard of the object 1. Credere in aliquid to believe and put confidence in one 2. Credere alicui to believe or give credit to one 3. Credere aliquem to believe that one is or after this manner To believe in one hath reference to God only because the object thereof must be both verum bonum To believe or give credit to one hath relation to his object as to objectuÌ„ formale a principle for whose sake To believe one to be hath relation as ad objectum materiale The first we agree in And as for the second we say The testimony of to Church is of all humane the greatest and can never err in the whole nor fundamentally They say Crede Ecclesiae as to the formal cause for whose sake we are to believe all Truth and some of them that was inserted tanquam meum cum omnia alia credendi And so they make it a foundation of faith upon whose credit they wholly depend And this is the difference and this we deny 1. Because the Grammatical Constructions will not bear it Credere being taken to give credit is put with a Dative Case and an Accusative Case as in the Creed 2. Because there is no such certainty in their Church for man to depend on but that which must be the foundation of Faith must be a thing certainly known and determined what it is not the word but the thing For saith is not verbal but real But according to their own assertions the Church is a thing to them not certainly known or determined what it is Their Doctors divide the Church into the Church Essential The Convocation of all that believe in Christ Representative The Bi hops in a General Council Or Council of Cardinals Vertual the Pope only And of these we agree not which is the Church on which we must depend Some will have the Essential as Tride Catech Gloss upon Gratians Decrees which are Popes own law 2 Chap. 24 4.1 Some others seeing this could not be because it could not be known conclude it to
evil away 2. Another by the first Covenant and stablishing a righteousnesse of his own but that hath nothing but death in it 3. All hiding and covering and increasing what they have and tinkling their old rotten hearts not by forsaking all and Repentance 2. But we see the way of Life and Freedom is by death 1. By believing the great power of Christ whereby he overcame death 2. By patient submitting to the will of God no way to overcome but by suffering 3 So that all this strong hearted Religion and high flown thoughts bear out all danger through hardened presumption and a stiff conceited Righteousnesse or high and loftie knowledge like those Isaiah 28. that put the evil day far off and hide themselves under vanitie and falshood is not the way of Christ no His way is a low and dying way They reproached Him and He bare it they banisht Him and He had not whereon to lay His head and He cared not They apprehended Him and He lift not up a sword against them they accused Him falshly and He said nothing they crucified Him and He prayed for them and wheâ— they laid Him in the grave in darknesse and that the power of Satan could do no more He rose revived and shut the mouth of hell death and the grave thâ—â— they should never hurt any of His But by death he overcame death and brought Life and Immortalitie to light by the Gospel 4. And this shews the miserable captivitie of Sin anâ— vilenesse thereof that nothing can loose but Death 〈◊〉 the Wife or Brother that hath committed such an offence that nothing but the death of the Husband or Brother can save her life how may this break the heart with sorrow we pity Christ that so innocent a man should suffer death so unworthily but see Christs answer to the women that wept for His death Weep not for me but weep for your selves He needs not thy pity but weep for the death and desolation that thou thy children must suffer Him that had the power of Death For this was left to Satan he had power to tempt man in the heel and losse of all things even of life and was the executioner according to the sentence of the judge but not beyond his commission So that Satan hath a large power and dominion over man to tempt and vex man with all calamities and losse of the dearest object yet cannot make void the Redemption of man to his destruction Thus with Job in all things but his life and yet by Faith and Patience he got the Victorie when once he laid his hand on his mouth and repented in dust and ashes Thus he reigned in malice against the Martyrs even unto death but their Kingdom Peace he could not take away from them Thus against Christ And he is called the old Serpent and Satans the accuser of the brethren Thus Satan brings Death in all things where the heart is not freed by Christ All unbelievers are taken captive to do his will as 1 To the worldly heart he â—ffers the Kingdom of the world and life by them but death lurks under 2. To the lusting heart by satisfying that but shame and guilt follows 3. The hypocrite by high thoughts and self-righteousnesse poysoning his Religion with a false opinion like an angel of light that he may cast off Christ Others he follows with troubles to drive them to seek help in his Kingdom Nay when he offers life ease in any thing he thereby intends death and brings it in the end and when he threatens death it is to seek life in him So no way to overcome but by taking away that life of his by death and to overcome this death by suffering and by the life of Faith through Patience 2. The greatest snare of the devil is in all thriving wayes for he is farely covered with pretence of good peace and fulnesse c. But beware for death is in the port if he cannot draw Christ to doubt and deny God then he grants as much as Christ saith True thou art the Son of God and he will keep thee still thou art now on the Temple the hight of Holinesse cast thy self down on this if that prevaile not Then he comes with all the world in his hand confessing still all that Christ urged No I see thou wilt not tempt God therefore use thou the means to live and bow thy heart to the world that thou mayest live well and do good So trying alwayes to worke death to the mind of Christ when this would not prevail then he sets all the world in malice against him 3. No way then but living by the Word nothing else he can deal with everie thing but Gods Word unlesse he can steal this out of the heart he can thrust nought else in This keeps out of all things else but Christ but if we begin to hearken a commune with flesh and blood and believe his promises he will promise life in things when death is sure to be in the end Which for fear of Death were all their life-time through sin and guilt So that The fear of death and destruction is the fruit of Sin and Guilt which keeps all the hearts of the sons of men in bondage until they be freed and delivered by Christ When the Law came to Paul death came Deaâ—h went over all because all had sinned And how do these in the Revelation cry for mountains to cover them these in Isaiah 28 were glad to make a covenant with death and Adam made aprons of sigleaves to cover his shame Nay this is that which all labour to prevent and flee as hell 1. For man is guiltie before God though by sore-knowing of a remedie he thinks to â—over it as oft as this guilt is naked and bare fear possesseth the soul 2. For death leaves no Hope dasheth all at once so that if the worlding could escape this he were a jollie man 1. Thus we see what an uncertain ease man is in that fears death everie hour especiallie if man were made sensible of his condition but this Satan hath covered for a while and saith Thou shalt not die And so we sit quiet and fear no evil but how fearful is the plague or sword where it lights 2. Nay but what a tosling of heart there is in a dying man betwixt fear and hope which is worse than his pains now he hopes then the disease pincheth him and he fears again then hath rest hopes again But note That this remains all our life long even still in the heart of man O! that it were in us all it would waken security and set the heart a seeking praying but we live as though no danger were towards us but the time will come when we shall call for the mountains to cover us and not find ease SERMON XIV Luke 22.31 32. And the Lord said to Simon Simon Satan hath desired to
of us all from David his high mountain 1. Thus God keeps his Children weak and poor in the Flesh that they may seek to him be strengthened by his power and Spirit 2. Thus he makes way for believing for while man hath any thing to look at his eyes are turned from God nor doth he purelie believe in him 3. O! This promise is onlie open to the weak and poor as Matth. 5. For none tastes of Wrath that fears it nor none fails through weaknesse that feels it The sturdie Oaks are shaken with the storm when the bending Reed escape through yeilding 4. Though God have given Isaac yet Abraham must not trust to him so God gives joy and Peace according to the Promise yet may we not leave the Promise and trust to these nor tye the Promise to them 1. Vain then is the stay of them that have no other foundation but what Flesh yeilds which is nothing but shame as also those that tye God and limit him to these and believe only because of these as the Worldling because of Riches the Pharisee because of Righteousnesse and Believers which turn from the Promise and fix on these onlie are deceived For God gives these at his pleasure but his Truth must rest as mans Foundation 2. But how will man do when Isaac must be slain all thy hopes in the Flesh taken away As thy Riches Libertie Joy Peace c. Where wil thy rest be then as it was with the Martyrs 3. Thus we see how God in crossing man blesseth him by causing the outward man to perish so the inner man is renewed 4. Happie he that enjoyes all things in the Flesh but fix on nothing but enjoy as not enjoying rejoyceth as not rejoycing useth as not using But if man fix on any thing after the Flesh it is the readie way to lose it as to the Jewes Temple and Davids high Mountain Abraham went three dayes journey And all this while he shewed not the place that Reason and Affliction might worke their utmost spite in tryal of Faith So that So doth God with man he often defers deliverance to man and hides from him a long time the purpose of his Love that man may wait in Faith be weakned in flesh and in waiting be delivered Thus he made Israel to wait four hundred years the Church waitâ—d long for the Promise of the Messiah God hath put timâ—â— and seasons in his own power and the Jews for a Messiah to come with worldly power but God sent his Son in povertie and weaknesse This made Mordecai so confident that if Esther refuseth God would send deliverance some other way For the vision is for an appointed time Hâ—b 2. 1. This he doth to hide Pride from mans heart and to make the World a fool that when man most expects it he defers it 2 God hath a revealed will which man is to believe but a secret will man is to wait on 3. God first workes all things down in man separats the heart from them before he comes 4. For God hath an end and man hath need of sore afflictions and when these are brought about then will God come Thus the husband man waits for the harvest First it is buried in the earth a long time then appears a little but subject to manie frosts blasts and disasters yet he waits thus 1. Man draws on his miserie by anticipating God his thoughts We think now and now with David O! when shall I come and appear before thee and mine eyes sail with waiting and yet he withholdeth For thou art not yet subject when thou sees the Wisdom and Righteousnesse of God that thou can as willingly lye under as wisht to be delivered then shal thou be freed but so long as there remains a Will of thy own crossing his this must first be brought under For God sends light in darknesse life in death therefore because we are not yet dead nor in darknesse the Promise is deferred it is not enough that thou hast a foundation of Truth but thou wild needs have a sign and assurance in flesh for the Spirit to rest on 2. God hath given his Word and Promise that man is to wait on but we are loth to travel three dayes and stay till God shew it God hath said I will deliver thee but we would see some sign of it he sayes I will deliver thee but we would have some other assurance than his Word of Truth that is Man would have some other stay beside Christ 3. Wait then thou wearie Soul on God though thou see no means for deliverance will come the weakling cryes out because he is not now delivered he is quite forsaken but God knows thou hast a wanton wit and rebellious will to be subdued 4. Nay when God shews nothing but death and to the eye of man that life is farthest off then is it the nearest Abraham might be wearie but God stayed him but patience with hope preserved him Man is wearie of Gods hand even almost before he feel it dreams of nothing but deliverance even like an impatient man that feeling the biting Corassue would have the plaister taken of but the Wise Surgeon knowed that the rotten flesh must be eaten out so God will have the Flesh to be quiet the Spirit strengthened before he remove his Rod. For a whole burnt offering By which he was to be consumed that there should be no memorial left for so was the laws of the burnt-offerings So that Gods will is to be believed and obeyed of man without reservation and the Flesh and World to be crucified without sparing any part thereof of all these that would rest in God He will be loved with all the heart and we must have no God but him For this is the great Commandement Israel must not leave a hoof behind in Egypt he will be loved above Father or Mother 1. For look what a man reserves to himself he draws from God and denieth him acknowledging some other Gods besides him and so the mind runs after it as Adam did and so we halt betwixt two opinions 2. If it be spared a little presentlie it gets strength will arise again and so is a halting betwixt two 3. Man spairs and reserves but that wherein he thinks there is a good besides God and so the heart runs after it and so destroyes Faith 1. Some indeed wholly spare Isaac the World and cannot abide to be touched 2. Others offer their refuse with Cain but reserve Isaac nay believers will still have some hold in the flesh some reservation so hard a thing is it to sacrifice all they would have part of the World some ease peace freedom some assurance of Life and Gospel but all these must be sacrificed 4. Religion that is true is then a simple thing and cannot mix it self with any thing like quick-silver or the turtle-dove 5. Then the obedience of Gods Children if it be simple it
pitied their adversaries boiled in all wrath and all hope of life past yet then was God with them and they joyful as with the man that cried Austin He is câ—me 4. Yea thus doth God weaken Flesh by dissannuling the hope thereof and makes his power known in fleshlie weaknesse for he both secretlie upholds at present and sends help when all is past hope SERMON XXI Isa 9.6 7 8. For unto us a child is born and unto us a son is given the Government shall be upon his shoulders IN this Chapter he comforts the Church against all darknesse and desolation threatned in the seventh eigth chapters and that by promise of the Messiah alluding to these calamities that came both by Tilgath Pileazer 2 Kings 15. And that great Salmanazer King of Assiria where all Israel was led captive 2 Kings 17. And thirdly yet greater when Zenaucharib came upon them in the dayes of Hezekiah with two hundred thousand souldiers and railed on the living God even in that darkness when they had no hope of safety Then Hezekiah spred his letter before the Lord and Isaiah the Prophet brought the message of safetie and that without the power of Israel or any man God would overcome and so sent his Angel and slew one hundred fourscore and fifty thousand of the Assirians Armies and here saith he shall our deliverance be He shewes it shall not be by mans power no more than that For thou multiplied the Nations that is of Israel they had a greater Army than before yet more afraid but now they rejoyce as men in harvest He shewes the reason for the yoke and burden of the oppressor is removed and that without the power of Israel even as in the day of Midian then A comparison of these every battel is with blood but this shalt be with consuming fire Thou hast multiplied the Nations but not increased the joy Jerusalem had again gathered strength yet behold greater fear than before 1 King 19. First for he never left afflicting till he had wasted all their strength and put them past it till they bowed down in humility and fear and spred the letter before the Lord then comes the Angel so with us So that It is not increasing our strength wisdom or any gift that easeth or rejoyceth the heart indeed but man walking in faith fear and humility and love shall be comforted in God Thus the Philistins and Goliah and David but still worse thereby So the fool Luk. 12. Jerem. 10. Let not the wise man rejoyce 1. For we are kept by the power of Faith unto Salvation 2. It is the mourner that is comforted not the joyful yea the poor that is inriched and the rich sent empty away Sowe in tears and reap in joy 3. For hereby is the great power of God manifested 1. Thus we see the World still multiplies riches and wealth but not joy increased so we all strive for this and that guilt knowledge righteousnesse c. And so we multiply our strength conceit of Power in man as though he would overcome the King of Ashur yet this still riseth in man but is the greatest opposite to Faith of all things 2. Happy is he that casts down all and spreads the heart before the Lord who in himself trembles in every thing and flies by faith to God the Angel shall come in time man shall overcome as Gideon did Judges 27. God took from him all his strength aâ— 1. All that were fearful and all that lay down to drink so with us 1. He takes away Infidelity which was fearful 2. Earthlinesse and moves man to suffer and then in that wearied and tyred estate he gives victorie to Gideon So that Mans victorie is obtained in weaknesse of man by the power of God and till God have taken from him that strength and wisdom whereby he standeth he never conquers as Paul When I am weak then am I strong of my self not able to think a good thought but through his grace able to do all things 1. For fear weaknesse goes before faith then faith follows and if faith be preserved then man is safe but if a man waxe strong in conceit then farewell faith fear and then hardnesse comes All the whole Scripture workes to bring man down that he might rest in God though he feel no strength though he feel no reason though be be in darknesse yet the promise in Christ dwells in all these 2. For God is not in thunder earthquake winds but in the soft still voice resting heart of man in him 1. But man hath witt and lives by it will followes is power and guardes but all will fail For where Infidelity is or those that went on in worldlinesse these were sent back for there was thirty two thousand but ten thousand went and of these all but three hundred that kneeled down to drink So with us most turn back from Christs battle through infidelity and others that seem to follow Christ most are subdued by the World only a few content with present state follow the Lord in Faith For in the most things we do fear through distrust or else are stopped and cast back through the love of ease that we overcome not as in the day of Midian God sends his spirit into tender soft hearts but all things else are dry then when the heart is refreshed and strengthened he sends his blessing in all he takes in hand To Hezekiah the sign was this year eat whatsoever groweth of it self and the next year without sowing So to us He feeds us his own fulnesse without any help of man or nature and then enables man to be a husband in the Church of Christ and this shal be like joy in harvest-tide Psal 33. These battels were with noise tumbling in blood but this by the feeling of Wrath and Indignation which at last shall fall upon the power of Satan through the love of Christ and consume them For unto us a child is born Here is a Prophesie of Christ and his Kingdom and Government 1 His Person is described unto us with his Title and Office 2. His Kingdom and manner thereof 3. The cause or fountain of all this zeal of Love unto us hâ—re he shews the Proprietie Right that believers have in Christ and by this Union the Victore comes So that Christ truely born to man and living and ruling in the heart of man and man subject to Christ is the Food Fountain of all good Wisdom Happinesse to man He is the Seed of the Woman that breaks the Serpents head He is our Wisdom and Righteousnesse and Peace and our Life For all live through him Paul through him was able to do all things He is the way the Truth and the Life Joh. 14. If you abide in Me and my Word abide in you ask and it shall be given you Christ is that Word of Faith by which all things
thy friends at all That can relieve or ransom thee from thrall I tell thee true as sure as I do live Thou shalt not dye for for thee I will give My only son and he shâ—ll pay the prize Of all thy debt I swear it to thee thrice For rather then that thou in this thy state Should dye and from my love stâ—nd separate I will perform that which before all time Was wiâ—h me then and in my love did shine My word is past to thee it shall appear Which shall thy nature once again up rear By assuming it to my self wherein I will a living life to thee begin For I to death in that same nature thine Will subject lye that then the God-head mine May there appear to be that mighty one The which shall trush like to a mighty stone Thine Enemies and captive lead them all And thee redeem out of thy sinful fall For I will that decayed natuâ—â— thine Assume unto my word the God-head mine Wherein I must perform my Fathers will And andergoe his mighty wrath untill It satisfied be for every one And thus thy debt I will discharge alone And when thy sin and death and hell and grave Hath got on me whatever they could crave Then I 'le triumph and captive lead them all And free thy Nature from thy former fall And in the same I will triumphant ride Unto my Father there I will abide At his right hand there I will reign so long Till sin and death and all that darknesse strong Stand subdued among my people all And then the Kingdom to my Fathers shall Be resigned that so for evermore He may be all in all as heretofore THE SOVLS ANSWER NOw Lord what lets that this thy love to me Doth not yet shine unto my heart so free To make me know and fully understand My happiness which yet is in thy hand Wilt thou not now at this same present time Declare thy Kingdom to this sense of mine I fain would know how thou thy love to me Would so confirm that I may cleave to thee THE LORDS REPLY O Stay a while that way I 'le from thee go And thou after thy flesh and sense also Shall not me know for I will far ascend Above those thoughts yet I an ear will lend Unto thy cry yet is it fit for thee Thou still attend in thy humility The time and season that the Father hath Kept to himself for so the Scripture saith I tell thee true this way thou looks for me I will not come but that way will leave thee Which when I go it shall thy sense so try That down shall fall that which thou lifted by And this is fit it should be done to thee Or else the Comforter thou shalt not see Let not thy heart at this be so agast As though it should for ever with thee last I 'le come again according to that life Of holy Ghost so that no evil strife Shall shut thee out from my dear love wherein I will a living life to thee begin Then let not sorrow fill thy heart so fore As though that thou should meet with me no more Wait but a while in that Jerusalem And thou shall see again that blessed Stem Jerusalem thy heart that now lyes desolate Which of my presence makes so high a rate As by the flesh a Tabernacle there Might builded be to keep thee out of fear It matters not though from thy sense I go I will not leave thee now and alwayes so For when thou thinks that I am gone for ay Wait thou that while for then 's the time I say That I 'le appear my sp'rit it shall descend Into thy heart and thee it shall defend From all thy foes which do encamp thy soul And bring thee where thou shalt without controulâ— Received be into that lasting peace Which shall abide and in thee never cease For then I will give thee my sp'rit which shall Seal thee to me in that true love withall My tokens true which shall not thee beguile Shall be within thy heart and mind and I 'le So charactere my love therein that none Of all thy foes shall hurt thee for that stone That I have cut out of my mountain great Shall fill thy heart and unto dust shall beat Thine enemies all and in thy heart I 'le write Again my Law that first I did indite And therein shall my spirit freely move Which shall be witness of my dearest love And in thy heart there shall my temple be There will I dwell so I assure it thee And thou in me shall be thy resting place From all thy sins in this my day of grace And live in me by my own life alone And thou in me and I in thee be one This is my word from me to thee it s gone And shall prevail as that chief corner stone That shall be lay'd within thy heart so low That death and hell shall never overthrow THE SOULS ANSWER NOw Lord what have I more to thee to say This breaks my heart I can it not deny That golden chain that 's ty'd about my neck That word of thine that gave my foes the check Hath wounded me and win my heart that so From thee and from thy Word I cannot goe Here will I dwell my heritage doth stand On thee alone and builded by thy hand And I will feed by that same water-side That floweth from thee and I will abide Within thy house thy praises forth to tell Thy house my heart there will I with thee dwell For there I shall behold thy wonders all Thy lovely works freeing my soul from thral That pierceing word that made my heart to bow And all my Forces for to overthrow That pure truth that made me naked lye And bair'd my heart before thy seeing eye As in that day in Edens garden I Did eat and drink of the forbidden Tree That living Word wherein thy footsteps shine In love to me in purest streams divine Of thy true light that now my heart so free Of thee shall boast of that same libertie Where I shall stand in that same truest vine And root of life whereout in me may shine Thine own life streams for ever to declare Thy loving wonders in me great and rare And that I may Lord grant me still mine aid Thy Spirits life as unto me thou said Whereby thou mayest within my heart indite Thy living Word That Lord I pray thee write In Table of this meek'ned heart of mine That there thy Image once again may shine In living power and lively streams again From thence may run in such a heavenly strain As I may live and in such union dwell With love divine as may again I 'le tell Reduce my soul from all duallitie And set me fast in perfect unity From whence as from a perfect fountain fair May spring in me these lively graces rare Whereby I may in those same lively streams Preserved be and by those
Of grace and truth in that same little seed Which thou hast sown for me when I stood need When Sin Death when Hell Darknesse great When losse when crosse about my heart did beat When angrie thou as judge to me did shine And I stood judg'd within my conscience mine Such witnesse had that I could plead no more My sin did mount to such a mighty score When all my friends from me a loof did stand When lovers all ran far away yea and When I lay dead and hopes I then had none Of life but laying comfortless alone Then thou declar'd to me that time I say Thy saving health wherein O Lord for ay In peace I 'le rest as unto me thou said From all my fears for thou hast so displaid Thy freest love that makes my heart rejoyce And mount and sing with Simeon that voice Now let me Lord depart in peace anon For I have seen thy great salvation Thy words enough I thereon will depend In it there 's life and it will me defend And bring me forth into that light wherein I shall remain and with high Cherubin Shall shew forth what with thee I have seen In my return as it hath with me been I have none other Song but this to sing What thou hast done for me that I will bring Before thy Saints that they also with me May sing it forth in sweetest melodie As none else can but them whom thou alone Hath so redeem'd by that same corner-stone That lyeth lowest in the building so That simmoned they are for so to do Which freedom brings in such great mighty store That sing that song they will for evermore Then thou my Soul sit here in silent rest Under his wings in whom thou thus art blest And wander not nor let thy gadding mind Be turn'd about thy Spirit for to blind Into the flesh as though that heavenly thing Thou there would keep and to thy sense would bring Thy freedom now and think thereby to hold That in thy self which no man ever could And soar not up into thy thoughts so high But ly thee down in true humilitie And eat thy portion there with that content That faith doth bring and be thou patient A word 's enough he will supply thy want There 's all in him how can there then be scant Nor turn thou back unto thy pleasures vain Nor unto Mammons filthly sordid gain Such lovers all too base are for thy mind Who now stands free in such a heavenly kind Of noble birth nay what shall I say more An heir with Christ as was said heretofore Of that same Crown which links thee into one Where freedoms stands beside which there is none And that I may Lord take into thy hand My life for all 's at thine own great command If thou wilt speak thy word it will suffice Then speak it Lord let not my foes arise Me to prevent of this thy pearl great O then speak Lord and so they shall retreat And then full safely I shall walk along With thee though with my wicked foes among I sojourn still untill that precious time Of Jubill come that full deliverance mine That Jubill time O! when shall it appear To free me from my burdens that are here Me thinks I long my heart it would be gone Out of this clay unto that only One But I must stay and in this house abide Till gold from drosse be true and fully try'd And sin and death hath done their worst and then Shall life come in and that same last Amen Shall then make up both breach and ruins all That hath befall'n the Saints since Adams fall The which shall then full gloriously appear When God in man his Kingdom shall up reare When God is all and man brought home in one That 's the Kingdom or else I say there 's none For Kingdoms else before him they shall fall And come to end though they be ne're so tall Then hasten Lord this Kingdom that is thine That I in thee may in thy onenesse shine That thou in me and I in thee still may Remain in one eternally I say Where I may cast before thy face my crown Where thou abides in that same highest throne Of glory great where all things end in one And thither brought by the chief corner stone Where Saints and Angels in true unity One song shall sing in God eternally Amen Lord hasten this thy pointed day It 's in thy hand yet still for that I 'le pray That when thou hast brought all things into one We all thy Saints may live in thee alone And thou in us may be our heaven alway Which shall remain that mighty longest day That mighty longest day that Alpha one That last Omega who is God alone Amen Amen O Lord I do thee pray To bring my soul to this thy holy day For thou art First and thou will be the last Of all that is to come or hath been past That glory honour power and due praise May be of all return'd to thee alwayes The corner stone out from the Father came Was laid in blood for to declare his name His grace and love unto fall'n men alace And by an oath so interposed was To reconcile to God his creature man So as no Angel nor no creature can So that his glory did surmount the bound Of all darkness in this wide world round Yea it did shine through sin through death through hell And grave as doth the Scripture fairly tell And if his splendor shine through such darkness Then doth it shine within all men no less To be the life of them who do receive it And judgement unto them who do reject it Thus is he set the fall and rise again Of some and all as will appear full plain When he as judge such witness will produce That who rejects shall be without excuse Let all men then what talent God doth give Improve it so as he therein may live And give account what gain comes in thereby Unto his Lord lest not so doing dye Then see thy Talent be not laid within Thy carnal earth which no good gain can win But exchange that which of thee is carnal Into a state that is spiritual So shalt thou build upon the corner stone A good increase while carnal earth brings none In Jordans water Christ baptized were By John so plung'd over head and ear The Holy Ghost descending on him so That he our sorrows bare and rude our wo And was the man who did repentance bear For all mens sins that he might wash them clear And after that that he was so baptized His after life was all then sacrificed Up unto death and in death baptized And by the spirit he again was raised Into the heavenly beeing there to reign In power great untill he come again In watry tears and siry blood was he So plunged in our Saviour for to be Thus water fire and blood was mingled For him to