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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	sabbath_n	sanctify_v	6,728	5	10.4565	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76101	The arrovv of the Almighty shot out of the creatures bowe, against the uncalled ministers in England. Or, A messages sent to them to forewarn them of their determined destruction, before it fall upon them. Likewise here is shewed, from whence they had their calling into the ministery; and how all people have been decieved by them. Here is also a glass wherein all formalists may see their own deformity, and so seek after that which is the substance, wherein all their deformity shall be done away. Likewise here is opened the mystery of the Lords Supper, and the mystery in Baptism; and how there is a threefold Baptism, having relation to the three fold name of Father, Son, and Holy Ghost; with other truths very needful to be known. All of them being laid down in as brief a manner as possiblemay be, for the use and instruction of the Presbyterians, Independants, and Anabaptists, so called; or for the good of all others who have a minde to seek God in a right way; and in the conclusion, a word to the free-gracians. By Geo. Baitman.	Baiteman, George.	1653 (1653)	Wing B1095; Thomason E712_16; ESTC R207148	119,470	138

our power is terrible as an Army with Banners against all who will not worship God in our way For our way of worship is the onely way of worship in all the world and all other are but erring Sects We helped both with our Prayers Blood and Purses to overthrow the whore of Rome and the King and his wicked rabble but now far worse is risen up in their place and by those we be more perplexed then ever for they have taken away our power by which we upheld the Faith and so are become into a very ill condition for we are no more but a mock amongst the people and we stand but as cyphers nay which is worst of all many of our own Faith declineth from us and adhereth to these new-come Sects And thus the pure Church becometh rent in peeces and all is because we want our power to compel and to execute justice upon the opposers but seeing it is so we will wait with patience for this is but the tryal of the Church for we know that hereafter our God will deliver us for although these things be faln upon us yet have we not departed from the way of our God nor dealt unfaithfully in his Covenant nay we appeal to our God for witness who knoweth our hearts that we keep close to our Religious worshipping of him for neither do we allow of any to be our Pastors but such as have come in by the right door men chosen of God made fit by the godly Universities confirmed by the approbation and laying on of the hands of our holy Presbytery and such we receive according to their worth and these and none other can speak the Language of Christ to us and with them we joyn in hearing them both Preach and Pray and in the holy Sacraments in which we have our Faith confirmed to our souls finding them very much comforted thereby so that we are made able to walk in holiness of life and perform all holy duties to our God and he in his loving kindness answers us again in giving us his holy Spirit to inspire us and by that Spirit we are made sure of our Salvation and know that we are elected from eternity and by that Spirit we call God Father and Christ our Brother and Mediator and in this we rejoyce continually walking in the ways of our God in holy life and Christian conversation making our calling and election sure by well-doing Hearing this voice I mused a little and thought in my self there is an appearance of some godliness here I will hold my hand and not shoot at such a holy object as this before I very well understand the truth of the matter for said I it is not for me to shoot out this Arrow but against them that God aimeth it for and those be such as are his enemies therefore I will consider a little and see what the minde of the Lord is before I let out this Arrow But not long had I considered hereupon till there was brought before my sight the object that had thus spoken and it seemed in appearance no less then what was expressed by the voice and me-thought there was much of God in it For it had a godly garb upon it a fair covering it was to look upon wrought with divers works and variety of colours all of them seeming to be dyed in grain and well-grounded So drawing somewhat nearer to behold this comly Garment the nearer I came to it the worse it seemed and in the skirts of it I espied much blood And I likewise saw that all the various work was but a gloss set on by the cunning of some witty Painter who had been very cunning in that art But while I was looking there was a voice said Look what thou seest under and within that garb and so the garb was somewhat drawn aside and under it I saw a monstrous Creature which is called Self and this Monster had as many heads and horns as the Beast which John saw in the Revelation And this Monster was closed fast to the heart and kept it under its power and captivity I saw also other Beasts with divers heads and horns and I saw several Epithites engraven upon these heads as namely Cruelty Blood-shedding Persecution Pride Love of the World Love of praise Love of honor Envy Anger Impatience Murmuration Hatred toward God and his people Hard-heartedness Carnal-mindedness Ignorance of God Self-conceitedness Good thinking c. And out of and from amongst these I saw a chain come from the Monster called Self and it reached out to the fair seeming Garment and kept the garment fast about these other Beasts so that they could not be discovered and this chain consisted of five links viz. False Faith false Love and false Hope and false fear of God and false-feeling of inward Joy and the name of that chain was called Hypocrisie And I saw one of the Beasts before said and he was like a Leopard and his name was Self-wisdom and I saw another of these Beasts and he was like a Dragon and his name was Self-power And I saw another of these Beasts and he was somewhat seemlier then the rest having two horns like a Lamb and his name was called Self-righteousness And these three I saw in Unity consulting together and I heard their consultation and it was against the most high God and against his own people And I saw the work they wrought and all their work was to make Robes and Garbs to hide themselves under them and so I saw how they had wrought this Garment aforesaid and the stuff they used in making it for it was made of ten several mixtures viz. Sanctifying the Sabbath hearing of their Minister Praying two times each day refraining from gross acting keeping from the company of the wicked assembling together to repetitions receiving the thing they call a Sacrament otherwise called Bread and Wine Lords Supper or the some small charity to those they call godly turning up their outward eyes towards the Element in their devotion reproving of other who worship not God in these things And all these are mixt together and made up very handsomly by and with a work-tool viz. Seeming zeal for the glory of God And I saw who helped to put this Garment on and he had a look as though he had been sore frighted and seemed as one who was not a very wise one and his name was called Conscience And I saw a Girdle that kept that Garment close to them that wore it and that was called Fear of Hell And on this Garment I saw a badge or mark as though it had been the Livery of some great man and his arms engraven therein and in that badge there was this Epithite engraven viz. The Saints sign and this was called Baptism And I saw an hollow Pipe that was fastned to this Garment and that went inward and the end that went inward and reached to the mouth of the frighted

all your Art and Schollarship is not worth a straw and that all your Uses and Doctrines from thence proceeding is but a meer foolish and fantastick invention whereby the form of truth hath been upholden by you and the power of truth kept down by that invention From whence it is That the hearts of the people hath been so glewed to sin and selfness and covereth themselves from the knowledge thereof by a fair seeming form taught them by your art through the help of your good thinking Friends fare you well I have no more to say at present and what you finde in these ensuing lines make good use of them for there is more in them then fools can know or beleeve but the wise shall reap the benefit thereof Yours as you love and know the truth as it is in Jesus Geo. Baitman THe rising of the Sun destroyes the darksome night The Foolmerts and the Owls therby is put to flight The ravening Wolves afraid their prey they shall not get The Fox with all his wiles is putten to his wit All Creatures who do use to raven in the night Begins to grieve full sore at splendor of this light For Nature teacheth them their working time is done When night is swallowed up by rising of the Sun Then do they hide themselves for fear they shall be found By him who seeks them out with his well-sented Hound Who wisely searcheth out each foot-step as they went For why they left behinde a very stinking sent Which doth direct unto the holes wherein they lurk And taken is also and plagued for their work When this is brought to pass then may the sucking Lamb Without being destroyed lie safely by its Dam. So may the old Sheep too feed safely without fear For why the Beasts are slain that off their Wool did tear The Epistle to the Reader CHristian Reader if thou have any desire to seek after the chiefe good for the everlasting well being of thy Spirit for thy better understanding and true information I have drawn these ensuing lines but I would not have thee to thinke that I expect any praise of thee if there be any thing in them praise worthy for I confesse these lines had never come to thy view with any consent of mine as I am a weake and worthlesse creature had it not been that he who hath the commanding power over all Creatures by the command he hath over me did over-master me and as it were forced this insuing Treatise to be written by me for I confesse I did as much resist the Word of the Lord in commanding me to write these lines as ever did any of his Prophets when hee sent them to pronounce any Judgement upon any people for their transgressions but while I gain-said the Lord in what he would have me to speake I had but little rest day or night untill I set on worke and put my Pen to paper to draw these insuing lines and as farre as I have declared to you the minde of these motions that wrought so strongly in me so farre I have found rest yet I know I have not here declared at large what I ought to have declared and therefore as yet my spirit is not at that peace the which it desires yet I have prevailed that what I have here written may be acceptable untill further opportunity But what is here presented to thy view I wish thee to weigh seriously and though it may seem to crosse thee in that which thou dost beleeve to be truth yet in questioning it I wish thee to question thy selfe also and if the same spirit be in thee which was in the Author when he wrote it thou shalt be made to see that there is a truth in it the which as yet hath been hid from thee especially if thou be one that hath had no other sight of truth but what thou receivest through the spectacles of the false Priests and hast knowne nothing of God but what thou hast been taught by their precepts and so hath blinded thee of the true knowledge both of God and of thy selfe and have closed thee up within the Prison walls of weake formes wherein thy poore soule hath been kept prisoner and fed with Pulse and Huskes and as for that which is the chiefe food of thy soule thou hast not as yet had a taste thereof But if thou have but any of the pure operations of the truth of God in thy soule by which thy desire is led out in seeking that which is the chiefe good I hope this will be of some use for thee for herein thou shalt in some measure see how thou hast been blindly led by the blinde Priests and their precepts and thou shalt see how they had their calling into the Ministery and from whence their originall beginning was and how they have continued to this day and wherein they have been the cause how the true knowledge of God is kept from appearing amongst the sons of men and likewise here thou shalt see discovered the emptinesse of all formes and the ground of formes and how the most part of things contained in formes is but only traditionall and therefore but superstitions and how the purest things in formes are but Idolatry when the minde of him that ordained them is unknown And here is set out before thine eyes that which is the mysterie and the minde of him who left the some in darke types and gave command for the observing of the same that so his minde might be found out in the mysterie of these types whereby the soule might be drawne out of that which is the type into that which is the mysterie of the type And if thou be either in the forme of the Presbyterian order or Independent Congregation or of the Brother-hood of the Anabaptists if thou be not setled on the lees in thy forme I know thou wilt be made to see that there is not that happinesse in thy form the which thou thoughtest there had been in it and then I hope this will partly shew thee what the substance of truth is and where it is to be found and how it ought to bee sought and as thy desire is upright in the seeking of that which is the life and substance of all things thou wilt be made to accept this weake discovery of truth but if thou be one who is setled on the lees in thy forme I know thou will but finde little herein to please thee for I know it will bee in appearance to thee as a thief who would take from thee thy treasure thou livest of and delightest in and wilt rather snarle and fight with it in thy wit then to yeeld thy selfe to be robbed by it But whatever thou art or in what forme soever thou livest I would have thee to understand my minde truly in what is here offered to thee for I would have thee to know that I am not such an enemy to formes as that I would

day the Lords Day though every day be the Lords yet he hath two dayes which he more usually claimeth for his owne as we may see in Scripture viz. a day of his executing his anger against sin and man for sin and this is called the Day of the Lord as you may see in Isa 2.12 13.6.9 34 8. Ier. 46.10 Lam. 2.22 c. and another day he hath wherein he will shew to man the Mysteries of his Kingdom and the favour of his loving kindnesse in which day the Souls of his people shal be glad and rejoyce and this is the Lords Day wherein he will be glorified and magnified in the souls of his people when they are made to see and know his wonderfull loving kindness manifested in their soules and that his Sonne Jesus only ruleth and reigneth above all Power and Principalities and this day you may see set out in many places of Scripture also as in Isa 25.9 26.1 28.5 29.18 c. and 2 Cor. 1.14 and in this Day of the Lord was Iohn in the Spirit where was made knowne to him these great Mysteries And well might he call it the Lords Day for so it was but from thence none can justly gather that this day you observe can be called the Lords Day more then any other and in so doing you follow but traditions of men having no command for it in all the Scripture therefore take heed you make not the Commandements of God of none effect by your tradition for this was the doing of the Scribes and Pharisees by which they were blinded and could not know Christ to be the Son of God when he was amongst them in the flesh But in calling it the first day it may be said that is the most proper name of it because of some grounds in Scripture for so doing but yet you have no evidence nor command in all the New Testament for observing the first day after the manner of the Sabbath only you have some examples in the Primitive time for some things occasionally which were done upon it as one time the Disciples were gathered together to breake Bread Acts 20.7 and all that the Apostle gave command to them to observe upon that day was to make a collection amongst them for the poore Saints 1 Cor. 16.2 for no other thing to be observed upon that day have you any command and this command I doubt you doe not obey upon that day for your foolish holinesse hath eaten out your charity which you should have shewed upon that day And this was an invention of your wise preaching Ministers who changed the worke of that day into a submissive hearing of them speake so long upon that day and for this they have neither command nor example from or in the Primitive institutions but from the time of Superstition in which time their forefathers tooke away the worke of that day and erected a greater holinesse upon that day then to make collections for the poor and thus you have observed what they invented and yet you cannot see wherein you are blinded But you may object that in what I have said I seem to make voyd the Sabbath or Lords day or first day It is true I make the Iewish Sabbath voyd and likewise the name of this day to be the Lords Day more then any other because I have no command for them in the time of the Gospel but as for the first day I allow of it in ease it be observed according to example and command in the time of the Gospel and Primitive institutions but no further may any man allow of it in making the observation of it like to the Sabbath of the Iewes and so place it as a principle in their religion this I deny and that upon better grounds then you have for making it what it is not but if you will observe this day I would have you to set it in its right place least in your good thinking you give that to the day and your duties observed upon that day which doth of right belong to Christ and in so doing that day becometh Lord over you whereas those who are in Christ are Lords over that day And in observing of that day I would have you to observe it as by tradition and not by command and likewise in respect of the obedience to the higher Powers who would have such a day observed for some pious end and in these respects I could wish that not only the first day of every weeke but the fourth also were set apart for pious ends but not to make them principles in Religion But herein is the weaknesse and ignorance of men made manifest for whatsoever hath been instituted by men in the time of their purity and for pious ends and was good so long as they were used and observed for no other end then they were aimed for but not long could any institution stand untill the ignorance of men through their good thinking made more of these things then ever they were intended for and so the same became to be made either a god or a principle in mens religion and then the same did more hurt then good to those who were the observers of such things because of their too much Idolizing of these institutions Likewise I know it to be good to rest one day in seven if it were but to crosse the cruelty and oppression of Mankind whose Lust is so great that he would too much wrong his fellow Creatures by keeping them at too hard and too long labour as many Masters would their Servants yea their poore Horse and Ox yea and their owne bodies too And whoso goeth about to observe that day upon any other consideration then what is before said doth erre in so doing and is nothing else but being beguiled by the precepts of the Priests in which they erre themselves and cause all other to goe astray who are led by them and so the blinde leadeth the blinde till both fall into the ditch Matth. 15.14 I might have said much more upon this subject but what is said may serve to make appeare that the observation of a day without any command for it cannot be a principle in Religion as blinde ignorance hath stated it but letting it passe I come to a second principle in your Religion viz. The Sacrament of the Lords Supper but that Sacrament is not a proper name for it for it is but a superstitious epithite and there is no such name for it in all the Scripture Indeed for this you have a command by our Saviour it being his owne institution and some examples also in the Primitive time for what you doe herein but yet I would have you to know that you have neither command nor example for what you affirme of the breaking of Bread or otherwise called the Lords Supper for you affirm that in the receiving of Bread and Wine that in that act you have your faith

dainties viz. pleasures of all sorts which concernes the satisfying the corruptible part in man but when God goeth on in his wondrous workes and shewed upon Pharoah viz. The Devill and his people then the Israelites is made willing to depart viz. the noble faculties of the soule and affections from thence proceeding and when the first borne becometh slaine viz. the strength of the will begotten in it by the Devill then the Devill is forced to let the noble faculty depart from the bondage of the Lusts beforesaid then out they goe to the red Sea whereat the people was in greater strait then ever viz. though the noble properties and the will be going and departing out of the bondage beforesaid yet the Devill raiseth up all his forces and pursueth the noble faculties of the soule thinking to take them againe into bondage in that strait at the red Sea viz. when the noble faculties is in departing out of sin then it is that temptation is more raised up then ever and doth so heap up and flow before the understanding that to passe over them there is no hope or likelihood to reason in which strait the Devill with his army driveth on apace in the Irascible faculties and cometh on the back side of the noble faculties of the soule and so raiseth despaire and secret feare out of which anger and passion is produced and in the operation of which in that great distresse of the soul wisheth it selfe that it had never stirred out of its former condition rather then to have moved thus farre and to be swallowed up in that present sad condition But when God will have his name more clearly manifested then doth he divide the Sea viz. all these great over-flowings of temptations and so the noble faculties and the spirit passeth through them all and the Devill and sin and despaire is all over-whelmed in those temptations and this is the great work of God in the defeating of the Devill and destroying him and sin in the same way wherein he thinketh to destroy the noble faculties of the soule and when the noble faculties becometh thus delivered having undergone this first Baptisme or suffering or plunging as before said then doth man begin to feare the name of that great God who hath done these great things for his soule and so becometh to be obedient to Moses viz. to the outward requiring of the Commandment and knowing God to be so great and terrible the feare of his name doth cause man to yeeld obedience to his Law and in the transgressing or going astray from its requirings the same appearance of God is manifested as was at the giving out thereof and this terriblenesse of God is knowne in the condemning part of the soule viz. the Conscience and so in the obedience to God in his terrible manifestation in the first Baptisme under the first dispensation man acteth in that feare to all the outward requirings of the letter and seeketh thereby to asswage and allay the appearance of that anger and goeth about to please God and satissie Justice by outward sacrifices and so it is that man living under this dispensation and acting zealously therein the condemning part or conscience becometh somewhat pacified and quietnesse beginneth to appeare and from hence it is that men draw conclusions that God is well pleased with their Sacrifices and as under this first Baptisme in the first dispensation wherein is contained the first Covenant of workes men apprehend God in terror in the manifesting the whole Deity in the one Name they become to yeeld obedience accordingly viz. in a fearful servile manner like flint stone and the steel who being forcibly beat together from which fire is produced even so the heart of man in the first dispensation is hard as the nether milstone and will not yeeld any obedience except the hand of God by the Hammer of the Law smite upon the same and thereby force out obedience to what God requireth in the first dispensation So in time when the heart is made more willing and answerable to the requirings under the first dispensation then by the obedience there-under man hath peace as is before said from whence he concludeth that God is well pleased with him and so from these two grounds viz. The terror or anger of God out of which ariseth the fear of Hell and out of the life and peace of conscience out of which ariseth the hope of Heaven man worketh all his works and so is under the condition of the first Covenant of works in which the Deity standeth in one Name though we in our days know not the mystery hereof for when any soul is but under the first Covenant of works he can talk of the Deity as it is divided in its properties but that is because of the living in this present dispensation under the Gospel wherein we have received a Historical relation of Christ and the Holy Ghost by which men have got the relative knowledge of the threefold name of the Deity and yet know not the power and proper working of the Deity in the threefold names but blindly looking upon them as they were put out in the outward Types and so make a humble jumble of them according to the history or relation of the same and from hence it is that men talk and Preach and confer of the Father Son and Holy Ghost and yet live not in the power of what they preach or speak for they have not known the operation and proper work in their souls of the Deity in the threefold names or three distinct properties of the Deity in the orderly manifestation of it self in the conditions suitable for the same But those who lived in the time of the first dispensation under the Covenant of works where they had the Law of Commandment and the Ceremonial Law also and the Ordinances therein contained they were not in the dispensations of the Deity in its distinct properties as we be but the distinct properties was all included in the whole essence of the Deity viz. Christ and the Holy Ghost was both one in the Father and the Father in them and all but one God and though the Godhead was thus whole in it self yet God let out himself in distinct properties into the souls of the upright people under the first dispensation and by the very same way they were saved as we be and did enjoy God in the same way that we do though not in the same dispensation for though they lived under the Covenant of works and Ceremonial observations yet those souls whom God had let out himself to in his distinct properties of mercy and loving kindness and wisdom by which they knew God and felt God as he was in those properties though they did observe these things in that time yet they knew that salvation was not in these things but in the observing of them their hearts was led and drawn out of and beyond the things they