power of God by the armour of righteousnes on the right hand and on the left coÌ„maunding meÌ„ to teach no other doctrine nor give heed thereto but keep the true pattern of wholsome words in faith love which is in Christ Iesus exhorting therevnto improving and convincing them that spoke against it stopping their mouthes rebuking them sharply that they might be sound in the faith Those againe like Iannes Iambres resisting the truth with prophane vayn bablings disputations and oppositions of science falsly so caled prating against them with malicious words and seeking to disgrace them And wel was it with the churches then whiles those circumspect carefull watchmen the Apostles and Evangelists lived among them took those foxes which destroyed the Lords vines but after their departure ther entred greivous wolves not sparing the flock as by the innumerable heresies and lamentable decay of churches since their time doth appear 5. As for doctrine so about many other things also contention hath often risen through mens infirmities malice and pride that by errors in faith corruptions in maÌ„ners as by a double chain of iniquitie many sowles hav been fettered afflicted For some moved with envie hav sold their brethren to aliants sought for tokil them some through ambition would clime above their caling intrude into higher offices presuming vpoÌ„ their own holines seeking to disgrace others And as the church of Israel was infamous al Moses dayes for their idolatries rebellions many murmurings for which thei carkesses fell in the wildernes strife blood-shed came among them so after that they were seated in the land of Canaan they continewed not long in peace togither but tribe with tribe made warr and rent themselves asunder to the great reproch of Gods true religion giving advantage to the commune adversarie to invade and dispossesse them of their land Yea even in families betweeÌ„ brethren parents and children most bitter bloody strife brake forth as the stories of Abimelech Amnon and Absalom Absalom and David sundry others do declare Also how they were divided when Christ lived among theÌ„ into Sects factions Pharisees Saducees other like the historie of the Gospel every where sheweth Neyther were the Christian Churches which the Apostles had planted free of this â—even but contentions among theÌ„ grew vnto schismes and factions whiles sundry men folowed and re 〈…〉 ed vpon sundry Teachers in their publick meetings also dissentions were among them Some ministers would of strife and envie preach Christ to the people some loving the praeeminence would tyrannyze over the flock forbidding to receiv brethren sent by the Apostles and thrusting them out of the Church And amoÌ„gst Gods elect most faithful servants and loving friends Satan did his vtmost to kindle the coles of emulation dissention and strife as between Abraham and Lot Moses Aaron Peter and Paul Paul and Barnabas and among the Apostles generally when there was contention who should be greatest till they had learned better of their maister Christ. 6. The poyson of syn hath spred it self exceeding farr in churches corrupted the manners actioÌ„s of al degrees For Magistrats leaving the love cherishing of the people loved gifts and followed after rewards judged not the fatherles neyther did the widowes cause come before them they pluckt off their skins from them and their flesh from their bones did eat their flesh and break their bones and chop them in peeces as for the pot Againe the subjects despised and spake evil of their rulers rose vp rebelled against them The rich were vnmerciful and cruel to the poor Among the people and brethren of the church was bitter envying strife sedition reproch every man hunted his brother with a net that they could not trust in any friend but must beware even of her that lay in their bosome The teachers were vayn talkers and deceivers of minds subverting whole howses teaching things which they ought not for filthy lucre sake the priests wrested the law the Prophets were like foxes in the wast places and from them wickednes went forth into al the land Thus judgement was turned into wormwood faith into heresie Gods grace into wantonnes the libertie of his Gospel made a cloak of maliciousnes and in sted of the gracious ornaments of his spirit ther was wretchednes miserie povertie blindnes nakednes they had a name to be alive but wer dead Nor this alone for they hated such as rebuked them and would not admit of reproof but made their faces harder then a stone they killed the prophets and stoned those that were sent vnto them even when Christ himself came among them they would not receiv him but sayd this is the heir come let vs kil him and the inheritance shal be ours 7. These and many moe like evils have crept into the Churches of God wherby they have been troubled distracted and rent in peeces much pople hav been defiled corrupted the Saincts hav had cause to complayn Thou hast multiplied the nation but hast not increased their ioy Against these the ministers and witnesses of the Lord hav cried out in their several ages being sent rising early to recal the synners into the right way Who wer threatned that Sion for their sakes should be plowed as a field and IerusaleÌ„ made a ruinous heap her habitation left vnto her desolate that Christ would warr against theÌ„ with the sword of his mouth and remove the candlestick out of the place except they amended And such as hearkned to the voice of their God turned vnto him had their iniquities forgiven and their crimsin syns made white as snow but such as obeyed not wer devoured of the sword and woe was vnto their sowles for they rewarded evil vnto theÌ„selves and wer caled reprobate silver because the Lord reiected them 8. Thus cometh it to passe through Satans malice and mens corruption that the citie of God of which so glorious things are spoken in the scriptures seemeth more vile and contemptible then any other place the spowse of Christ appeareth black which was named the fayrest among women her foes which feared and marveyled at her do hisse say Is this the citie that men cal The perfection of bewty the ioy of the whole earth her children to whom much peace was promised do mourn and crie for the many abominations that ar done in the middes of her from the daughter Zion al her bewtie is departed being thus persecuted by the Dragon hated reproched of the world molested and forsaken of her own children misvsed and wounded of her watchmen to the grief affliction of her
into very heaven and obteyned eternal redemption So the Lord took away the iniquitie of his land in one day as he had promised for the ransom was most precious even of infinite value effect seeing by the vnion of the God head with the manhood in this our High-priests person it was the blood of God himself as the scripture speaketh wherewith we are purchased Thus Christ hath reconciled vs that were enimies vnto God by his death and hath put away syn by the sacrifice of himself for he was the ‡ Lamb of God that taketh away the syn of the world and the prophesie of Abraham was fulfilled God wil provide him a Lamb for a burnt offring my son 12. Touching Christs Intercession as he prayed for his church when he was on earth and his Father heard him alwayes so now being ascended and set at the right hand of God he stil maketh request for vs being therefore entred into very heaven to appear now in the sight of God for vs. Whose prayer as it is pure and perfect so prevaileth it with God and is of vnspeakable efficacie to make vs to be accepted For the Father loveth the Son and accepteth him better then he did his servant Iob when he prayed for the trespassers This is that Angel the Angel or messenger of the covenant that hath a golden censer much odours which he offreth with the prayers of all Saincts vpon the golden altar that is before the throne the smoke of which odours with the prayers of the Saincts goeth vp before God out of the Angels hand and vnto his requests which hee maketh for his afflicted people the Lord answereth good and comfortable words Thus our high sacrificer having the names of the whole Israel of God as it were graven vpon two precious stones and embossed in gold beareth vs vpon his two shoulders for a remembrance and presenteth vs pure holy just before the Lord. 13. The things towards vs which ar his Blessing and the fruits that folow he graciously communicateth as a merciful faithful high priest touched with the feeling of our infirmites being raysed vp vnto vs of God and sent to Blesse vs in turning every one of vs from our iniquities And as at the end of his ministery vpon earth he lifted vp his hands and blessed his disciples and then was taken from them into heaven so continewing stil a priest for ever after the order of Melchisedek who met Abrahā blessed him he stil blesseth the children of Abraham giving and applying the promises of the Gospel vnto the harts and consciences of his people even the favour protection of God the light of his countenance and his peace So the blessing of Abraham cometh on vs through Christ Iesus who is that promised seed in whom al nations ar blessed and whom God hath set to be Blessings for ever Thus Christ by Sacrifice hath merited by Intercession obteyneth and by Blessing bestoweth and distributeth vnto vs the love graces of God his Father even all things perteyning to life and godlines that we being partakers of his peace may again blesse God even the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessings in heavenly thinges in Christ as the Apostle sayth 14. The cōmunion of this Blessing is more particularly to be discerned in that honour of Priesthood which is given to al Christians the seales of Gods grace and love towards vs in Christ. For he hath made vs Priests vnto God even his Father and we as lively stones are made a spiritual howse a holy priesthood to offer vp spiritual sacrifices acceptable to God by Iesus Christ. For first applying him vnto our selves by Faith his suffrings death burial are ours his righteousnes resurrection and glorious victory over syn Satan Death and Hel ours so that we by the blood of Iesus may be bold to enter into the holy place though the Levitical Priests might not enter into the shadow thereof at al times by the new living way which hee hath prepared for vs through the veyl that is his flesh even boldly may we goe vnto the throne of grace that we may receiv mercy and finde grace to help in tyme of need Presenting vnto God his Father and ours this Lamb that was slayne for our syns who is our surety and our sacrifice by whose stripes wee are healed by whose death we are restored to life by whose body once offred we are sanctified vpon whose head wee have layd the burden of our syns and by whose curse we are made the heyres of blessing and of all the riches of Gods grace 15. We also giv vp our own bodies a living sacrifice holy acceptable vnto God which is our reasonable serving of God so the heavenly Ierusalem is filled with the Flocks of men as the earthly once was with Flocks of holinesses or sacrifices external Our spirits being contrite our harts humbled and broken for our syns ar the sacrifices of God also which he wil not despise By Christ we offer the sacrifice of Praise alwayes to God that is the fruit or calves of our lips which confesse his name and magnify him with thanksgiving this also pleaseth the Lord better then oxe or heiffer that beareth hornes that parteth the hoof Our almes and offrings for relief of the poor especially the ministers of the Gospel of Christ are an odour that smelleth sweet a sacrifice acceptable pleasant to God Finally if we be powred out as a drink offring vpon the sacrifice service of the faith of Christs church do resist vnto blood striving against syn we have cause to rejoyce for precious in the sight of the Lord is the death of his Saincts the ‡ soules of such rest vnder the altar til the Lord holy and true doe avenge their blood on thē that dwel on the earth 16. This honour of Priesthood which no man can take to himself nor any other thing except it be given him frō heavē Christ giveth vnto vs of his rich grace by his word spirit For as by the preaching of the Gospel he is dayly described in our sight and among vs crucified so we by the ministerie of the Gospel are made an acceptable offring vnto the Lord being sāctified by the Holy Ghost His word is a sharp two edged sword and divideth a sunder the sowl and the spirit the joynts and the marow by it we are taught to mortify our members which are on earth his spirit is as fyre where with we being baptised doe also mortifie the deeds of the bodie that we may live give our selves vp vnto God for a living sacrifice The afflictions
of mount Sion the church vnder the Gospel vpon the assemblies thereof a clowd smoke by day and the shining of a flaming fyre by night that al ChristiaÌ„ churches have froÌ„ him their directioÌ„ protectioÌ„ whiles in the ministerie of his word spirit he speaks vnto theÌ„ as in the clowdy pillar is their shelter against the teÌ„pest their shadow against the heat For which grace praise ye God in the Assemblies even the Lord ye that are of the fountain of Israel 13. Thus every Church is like mount Sion fair in situation the joy of the whol earth the citie of the great king in the pallaces wherof God is knowen for a refuge which he wil stablish for ever and where his people wait for his mercie in the mids of his temple And as the howse of Iaakob walketh in the light of the Lord which shineth in the face of Christ in which light they beleev that they may be the children of the light so also they even al nations and people which are saved walk in the light of the church which it hath fi oÌ„ the Lord who is her light everlasting her sun shield in whose light she seeth light This is yâ— citie of truth the mount of holines the secret and congregatioÌ„ of the righteous which looketh forth as the Morning fair as the Moon pure as the Sun terrible as an armie with banners It is the howse of the living God the gate of heaven the pillar ground of truth al the limits therof rouÌ„d about ar most holy the Lord hath stablished it the poor of his people wil shrowd theÌ„selves in it the glorie and honour of the nations shal be brought vnto it vpon al the glorie shal be a defence it shal be a quiet habitation a tabernacle that cannot be removed a kingdome that cannot be shakeÌ„ and the nation or kingdome that wil not serve it shal perish but the people that dwel therein shal have their iniquitie forgiven and from the day that this citie is builded the name thereof is THE LORD IS THERE The Lord blesse thee ô habitation of 〈…〉 holy mountaine Ier. 31. 23. CHAP. XVIII Of the coÌ„munion that the Saincts in al Churches have in things spiritual NOW as the faithful are thus coÌ„pact like living and precious stones in one holy Temple and meÌ„bers of one bodie so havethey fellowship togither in all Christian offices spiritual and humane ech with other do willingly coÌ„municate the manifold graces of God Their spiritual communion may be considered in three things First in al duties from themselves towards God as be prayses thaÌ„ksgivings prayers supplications c. which they powr out one with for an other Secondly in all graces given them of God as are the words of his covenant the coÌ„forts and seales of the same opened and applied for the helping forward and assurance of their salvation Thirdly in al duties among themselves one towards an other as counsels deliberations exhortations consolations admonitions rebukes censures and such like al which for the honour of God and their mutual good they carefully togither doe keep execute 2. Their coÌ„munion in the Worship of God is when at time and place appointed they al come togither to serve confesse and prayse the Lord and cal vpon his name For which as Israel of old had their assemblies wher the ministers of God publickly and solemnly vttered his prayses discoursing of al his wonderful works and giving vnto him the glory of his name made also their requests vnto God for their wants vnto al which al the people sayd Amen and praysed the Lord so also in the Apostles dayes Gods people had still their places of prayer for which holy exercise the Christians assembled in which they continued with one accord both men women Where the ministers of Christ gav themselves vnto this busines that minding the publick state of the church they might for with the same make requests giv thaÌ„ks in the eares vnderstaÌ„ding of the people which thervnto answered Amen These now ar not the praiers or praises-of him alone that speaketh but of the whol asseÌ„blie which atteÌ„d w th their ears asseÌ„t with their harts seal with their lips that part of publick administratioÌ„ coÌ„firming it also by signes and gestures beseeming such an action In these whither ordinarie or extraordinarie with fasting and humiliatioÌ„ of sowl vpoÌ„ special occasioÌ„s ther is a coÌ„munioÌ„ harmonie among the Saincts that with one mind one mouth doe praise God and their prayer cometh vp vnto heaven to his holy habitatioÌ„ And as the publick assemblies of the whol church so the more private meetings in families or of other friends for special causes is both comfortable to themselves and acceptable to the Lord for he had promised that wher ther is a syâ—phonie or agreemeÌ„t but of two oâ— his togither in earth to desire anything it shal be given them so much he respecteth the fellowship vnâ—nimitie of his people and theâ— gathering togither in his name 3. But when through distance of place or other just occasion they cannot or doe not come togither as also in their private prayers which they powr out before the Lord eyther some few togither oâ— ech one apart the faithful hav yet spiritual communion and benefit by praying one for an other while they remember and make mention of their brethren vnto God rejoycing and giving thanks for his blessings vpon theÌ„ desiring things that may benefit comfort them praying for deliverance from baÌ„ds or other afflictions for strength stabilitie in the truth for remission of syns or for other graces as the necessities of the Saincts do require for al whoÌ„ we are exhorted to pray with al manner prayer and supplication in the spirit and for special persons to make more earnest suit to strive or wrastle togither with them by prayers to God for them This fellowship is comfortable to all that know the vse of prayer how much it prevaileth with God if it be ferveÌ„t Wherfore the Apostles did not only performe this dutie for others in their absence but themselves so earnestly desired it at the hands of al and trusted for help by it Also the Saincts that were before theÌ„ knew well and nourished this communion whiles they requested their brethren to pray vnto God for theÌ„ especially the prophets whose petitions were exceeding beneficial not onely to the church mem bers therof whom they sometime saved from death by this means but also for strangers so effectual with the Lord is the prayer of the Saincts and the odour therof as sweet incense before him and a token it was of
creditors These were to be wel intreated like brethren not overruled with crueltie they wer to be dismissed in the seventh or at furthest in the fiftith year called the Iubilee And when they went out they were to be liberally rewarded with their maisters goods Of the latter sort were the hethens either bought with price or conquered by battel which remayned servants alwaies theÌ„selves and their seed after theÌ„ Servitude especially bondage is a judgment of God vpon the world for syn inflicted vpon Chams posteritie as a curse yet is the curse by Christ taken away in whom the bond the free ar one And this was the case of many strangers in Israel as of the Gibeonites the offspring of CanaaÌ„ vpon whom their fathers curse for outward slaverie was inflicted which they cheerfully vnderwent and had Gods favour and blessing vpoÌ„ their sowles they serving him and he continewing theÌ„ though Saul sought to root them out punishing all Israel for their injurie The like was also to be seen in others of that progenie whom Solomon subdued vnder servile tribute whose children remayned among the Israelits after the captivitie of Babylon as did also the Nethinims of Gibeon and wer named the sons of Solomons servants When such bondmen ar brought to the faith of the Gospel their civil servitude is not therby at an end no not though they hav beleeving maisters but they ar stil to giv honour and do service even hartily as to the Lord and not to men 〈◊〉 they serv the Lord Christ in that estate and ar his freemen therfore they should not care for this yoke yet if they may be free they should vse it rather The maisters ar to do vnto their servants that which is just and equal knowing that they also hav a maister in heaven they may chasten theÌ„ but not oppresse them nor contemne their judgement when they coÌ„tend with theÌ„ Thus servaÌ„ts notwithstaÌ„ding their freedom in the faith ar to be in subjection and humble themselves vnder the haÌ„d of their governours they are to obey in labour and attendance in service at home or abroad in peace or in war and both maister and servant ar to keep communion togither in their holy faith wherin is no respect of persons without oppression fâ—awd murmuring or debate til they end their dayes in peace and come to the place appointed for al the living wher smal great do lodge togither and the servant free from his maister 6. This much of families which being wel ordered and conjoyned in the faith of Christ are as litle churches so caled by the Apostle and ought to hav care whatsoever be done in others that Gods true worship be continewed in them The secoÌ„d sort of humane societie is in Policies or Commune weals which may be diversly coÌ„stituted lesser or greater vnder suÌ„dry sorts of govermeÌ„t As many families coÌ„pact togither in one tribe many tribes in one nation or Kingdome many kingdomes in one Empire these menaged by one or by many by Princes Sâ—natouis Iudges Kings or Kaesaâ—s as God shal dispose the publick states see best For al powers are of God what soever be their names titles dignities or formes of regiment and when or howsoever they be altered at the discretion of man in respect wherof they ar caled â—â—mane creations or ordinaÌ„ces they ar to be submitted vnto for the Lords sake And this though they be vnbeleevers how much more if they also beleev hav brought their glorie to the Church of Christ and have their portion in the holy land 7. These magistrats if they be freely chosen of the church must be of their brethren men of wisdome and good conscience who must judge al causes aright govern the people in justice and in the fear of God whom the Commons are to honour submit vnto and reverence in deed word and gesture as to the Lord for the word of God is committed vnto them and they therfore ar caled Gods This subjection is due vnto al whither vnto the King as to the superior or vnto the Governors as they that ar sent of him It must be both openly secretly even of conscience not for fear of wrath onely The coÌ„munion of the faith is not a cause why eyther princes should forsake their place titles or dignities or the people shake off their subjection For seing Magistracie is stil Gods ordinance none ar meeter to execute it to hav his word and sword coÌ„mitted to theÌ„ to carie his titles to judge in his coÌ„gregatioÌ„ then his own servants furnished with his spirit And seeing it is stil his ministerie for the good of his people the punishmeÌ„t of malefactors praise of weldoers none caÌ„ better performe this dutie be noursing fathers mothers of Christs church then Christians Kings ar not to cast away but bring their glorie honour to IerusaleÌ„ as the gentiles do their riches theÌ„selves to minister therevnto 8. In which ministration they both mainteyn and conserve the true religion of God according to his word reforme things amisse in themselves and their subjects as is before touched and also mainteyn civil peace by executing mercie and judgment justifying delivering the poor and needy and beating down the oppressor Such magistrates are eyes to the blind feet to the lame fathers to the poor whose cause when they know not they seek out diligently breaking the jawes of the vnrighteous man plucking the prey out of his teeth And as their sword preserveth peace at home so it resisteth injuries from abroad that they are not onely ornameÌ„ts of coÌ„mune weals but their safety and strength vnder God and may wel be caled as the Prophets name them the Shields of the world For which cause all Christians as they may by Pauls example be partakers of the benefit of their lawes politick so do they ow homage service and subiectioÌ„ vnto theÌ„ should allow them maintenance pay them tributes and other like duties in recompence of their cares labours and employments that so mutual peace and concord in the coÌ„munion of the Saincts may all manner wayes be conserved 9. There remayneth yet an other sort of civil duties among the Saincts general vnto al maried or vnmaried bond or free magistrate or subject which are love mercy relief kindenes courtesie and many other the like sociable actions at al times to be performed of al persons as there is occasion and according to their power and place For Christians are to have care of those that labour among them aâ— over them in the Lord and admonish them that they have them in singular love for their works sake
people ar named the people of the Holy ones 2. Iesus Christ as he is God manifested in the flesh is the Sainct of God the Holy one and the True even the holy one of Israel being himself ful of the Holie ghost and therwith baptiseth his church wherof he is the mediator And was figured out by the High priest in the law who in type of him was also caled the Sainct of the Lord and caried this writing graven in gold vpon his forehead Holines to Iehovah With this Iesus our redemer we that beleev hav a very neer communion according to that which is written He that Sanctifieth which is Christ and they that are sanctified which are his people are al of one for which cause he is not ashamed to call them brethren And again God is faithful by whom ye are caled vnto the communion of his Son Iesus Christ our Lord. 3. The elect and blessed Angels are also Saincts having sanctitie by creation continewed and confirmed vnto them for ever These heavenly spirits have communion not onely with God in whose presence they stand but also with vs the children of God through fayth by which we are come vnto the great assemblie of the many thowsands of them have them for our guardians and acknowledging themselves to be our fellow servants 4. Al men and women caled to the faith of God ar Saincts by caling being sanctified by Christ Iesus and one with an other are holy brethren Of these some are Saincts departed this life and sleeping in the Lord othersome ar on earth whiles they here live notwithstanding their many infirmities afflictions ar Saincts of the most High a holie nation 5. This happy societie our fathers of old saw shadowed in the Tabernacle wher God dwelt among mē His own gracious presence appeared when his glorie filled the Tabernacle his voice was heard of Moses out of the same and the Ark of his strength was a continuall signe of his residence and rest therin His son Christ was represented by the Mercie-seat or Propitiatorie covering the Ark in whom and by whom God is reconciled with his people who therfore is caled the Propititiatory or Reconciliation from that was the voyce of God heard speaking even as by Christ he speaketh to the end The Angels were figured in the Cherubims vpon the mercie-seat and in the courtaines of the tent round about for so those blessed Spirits ' minister vnto Christ and to his church the heyrs of his salvation The multitude of beleevers were resembled in the twelve cakes according to the number of the twelve tribes of Israel set vpon the pure table before the Lord with pure incense vpon them to be for a remembrance offring by fyre to the Lord in steed of them So we Christians are vnlevened cakes standing before the Lord in his church and being in Christ a sweet odour vnto him who still hath his spirituall Tabernacle with men and dwelleth with them CHAP. V. HOlynes or Sanctitie vvhat it is THe Scripture caleth that thing or person holie which is separated from profanenes pollution and is addicted or applied to divine vse or service of God Thus the Sabbath day was hallowed when God had severed it from commune labour and humane employments to be spent in heavenly exercises and meditations wherevpon it is named the holy Sabbath of rest to the Lord The like is to minded for all other feast dayes appoynted of God for holy convocations The firstborn of man and beast were sanctified to the Lord by being exempted from mans vse dedicated to God and imployed in his service Hence was it that all strange or vnclean persons were forbidden to eat yea or to touch the holie things And when the Israelites were sanctified ceremonially it was by washing their garments absteyning from their wives thus preparing their bodies and minds to converse with God And in the whole course of their life this was their sanctification and signes thereof to absteyn from all syn and vncleannes as also from communion with the sinners and vnclean and to give themselves to the service of God keeping of his lawes 2. This is to be seen in many particulars As the calling and separating of Israel from other people that they might be holy vnto God The shadow herof namely abstinence from eating vnclean meats which figured their refreyning from the fellowship of wicked men for a signe and testimony of their sanctification holines with the Lord. To Moloch they might not offer their childrē for that was to defile Gods sanctuarie and pollute his holy name nor turne after sooth-sayers for the same cause All moniments of idolatrie they were to destroy because they were a holy people to the Lord their God Idolatrous rites and customes they were to refreyn for the same cause Even their bodily excrements were to be covered that their host might be holy before the Lord. And being thus clensed from evill they wer willed to remember and do al his commandements and so be holy vnto their God 3. The new testament also teacheth this same whiles it opposeth sanctitie vnto all manner syn and vncleannes and exhorteth vs to clense our selves from al filthines of the flesh and spirit and so grow vp vnto ful holines in the fear of God that being sanctified throughout we may by good works give all our members servants vnto righteousnes in holines CHAPTER VI. HOw holines is given vnto God and Christ and how vnto creatures HOlynes is ascribed vnto God in the word both by Angels men in two respects 1. Because he in himself is sanctitie and puritie it self and it is vnpossible that in him should be any evill syn or vncleannes He is light darknes in him there is not any he delighteth not wickednes neyther shal evil soiourn with him he cānot so much as be tempted with evil therefore is hee sequestred from this synfull world and heaven is the habitation of his holines 2. Againe because he is the onely author and effecter of all holines sanctimonie in whomsoever sanctifying vs his people giving his Sabbath for a signe hereof advancing vs hereby above all nations which he hath made this being one of his principall blessings He giveth holines to all things about him to the heavens and to earthly places where hee vouchethsafe to appear or remayn So that none is holy as Iehovah he is a holy God sanctified in iustice and let al flesh blesse the name of his holines for ever and ay 2. Iesus Christ hath holines in his divine nature equal with the Father and Holy Ghost and in his manhood hee was holy by byrth in
sowles so wondrously saved in the water as by a Baptisme the Serpent had his seed stil which in processe of time was discovered in the person of Cham his posteritie and by the Patriarch Noah was accursed Which wicked brood to get themselves a name went about to build a tower vp to heaven in the land of Shinar the place and habitation of Wickednes wher God confounded their lips scattred them from thence stayed their proud building and Babel or Confusion is their monument to this day And when not onely Chams cursed progeny but also the seed of blessed Sem even â—erah the father of Abram and Nachor fel to idolatrie and they served other Gods or rather in deed Divils as the scripture also nameth them then God caled Abram from his countrie kinred and fathers house to go into the land which he would shew him vnto which caling he by faith obeyed and departed not knowing wither he went 8. The Lord who was the caller and redemer of Abram gav him two gracious promises to confirm his faith as 1. that he should inherit the land of Canaan to which he brought him 2. that he should hav heyres of his own seed to inherit it after him even a great nation and one seed specially which was Christ in whom al families of the earth should be blessed With these promises and blessing and ronoume adioyned to them the Lord perswaded him to forsake his idolatrous countrie and communion with idols and to walk before him who was God the Alsufficient and to be vpright and gav him the covnant of circumcision the seal of the righteousnes of the faith which he had he gav him also two sons Ismael of Hagar a servant born after the flesh and Isaak of Sarah a free woman born by promise 9. But he that was born after the flesh fel to profanenes became a mocker and persecutor of the true and promised seed wherfore he was cast out of the church the howse of Abraham and lost the honor of being reputed his seed or heyr with Isaak the freeborne and child of promise 10. Againe vnto Isaak wer born Esau and Iakob but God loved Iakob and hated Esau and he also degenerated and became profane sold his birth-right and lost his blessing and was separated from his brother Iaakob vnto whom alone the blessing of Abraham was derived 11. Iaakob whose name was Israel being willed of God to build him an altar at Bethel before he would do it had a care to purge his howshold of the false Gods wherwith they wer defiled who giving him both their Idols idolatrous jewels he hid them vnder an oke at Sichem for he knew that the worship of God of Idols could not stand togither Afterwards he went with his family by the word of the Lord from Canaan into Aegypt was a sojourner in the land of Cham wher God multiplied his church exceedingly as he had promised to Abraham his freind There when the Israelites forgate the Lord their God and defiled themselves with the Idols of Aegypt he recaled them by his word from those abominations had almost destroyed them for their disobedience But respecting his own name and glory he ceased not to visit them first by his punishments then by his promises miracles til he had won them againe vnto his faith and service 12. Then bringing them forth from that both spiritual and corporal bondage executing judgments vpon the Aegyptians and vpon their Gods he certified Israel of his end and purpose herin which was to bring them to himself that they might hear his voyce and keep his covenant and be his chief treasure above al people though al the earth wer his Charging them not to do after the doings of the land of Aegipt wherin they dwelt neyther to do after the manner of the land of Canaan whither he would bring them nor walk in their ordinances but to do after his judgements and keep his ordinaÌ„ces to walk in them for he was the Lord their God and to this end had separated them from other people even from among al people of the earth did he separate them vnto himself for an inheritance Wherfore he commaunded them vtterly to destroy those cursed nations to make no covenant with them nor hav compassion on them nor make mariages with them for they would cause them to turne from him and serv other Gods which would be to their destruction willed to ‡ abolish al their idolatrie with the names monuments of the same for that they wer an holy people vnto him 13. Iosua treating with Israel of serving the Lord in vprightnes truth exhorted them to put away the Gods which their fathers had served in Mesopotamia and in Aegypt so to serv the Lord whoÌ„ he caleth holy and gealous that would not pardon their iniquity or their syns if they should forsake him serv strange Gods And when the people made choise of the Lord to serv him he required them agayn to put away the strange Gods that wer among them teaching them and vs therby that Gods true worship the service of Idoles cannot be joyned togither but the one wil expell the other Which law when they kept not but worshiped the Gods of the peoples round about them and so forsooke the Lord his wrath was hot against them and he delivered them into the hands of spoylers that spoiled them and they could no longer stand before their enimies yea the Lord would no more cast out before them any of the nations which Ioshua left when he died Againe when Samuel reconciled them vnto the Lord he in like manner first procured them to put away their false religion which was the cause of their calamitie and to direct their harts vnto the Lord and serve him onely 14. Neyther did this warning of idolatrie respect the idols of Canaan onely but the false religions of all other peoples neer or far off for any other God besides or with Iehovah they might not have or serve Therfore though they had no commission to root out any idols save those in Canaan because that should be their possession yet were they to avoyd communion with all other idolaters which when they did not but coupled themselves with Baalpeor the God of the Moabites and separated themselves vnto that Shame and did eat the sacrifices of the dead the plague of God brake out vpon them and there fell of the Israelites in one day four twentie thowsand even everie man that followed Baal-peor the Lord destroyed him from among his people 15. And in no better account were the idols and voluntarie services of the Israelites themselves for God by his
to coÌ„tinew taking heed that they wer not vnequally yoked with infidels of the world nor commingled with open sinners in the church but to cast out the wicked from among them that they might be joyntly a sweet new lump as they were severally vnlevened loaves and so to serve the Lord as they might please him with reverence and feare keeping themselves from idols and vnspotted of the world 22. Thus hath God taught vs that all idolatrie whither of Paynims Iewes or Christians is the worship of Divils from it hath in all ages since the world began caled his elect that they shuÌ„ning the societie of the Serpent his seed might repair to the Lamb that standeth on mount Sion having his Fathers name written on their foreheads and follow him whither soever he goeth might walk in the light of the heavenly Ierusalem and there hav fellowship with the Lord and one with an other to their preservatioÌ„ from death the glory of God in their eternal life salvation CHAPTER IX How far we must avoyd coÌ„munion with Divils how farr with the wicked men FOrasmuch as Satan is an open professed adversarie of God men alwayes and al his endevours tend to the Lords dishonour and our destruction neither is there any bond of nature or otherwise between him vs that we should have entercourse with him or seek his good or peace for ever therfore are we absolutely forbidden all manner coÌ„munion with him in things spirituall or humane al which we may reduce vnto four heads 2. The first concerneth our faith that we give no credit to his word as did our first parents nor admit into our harts any of his doctrines or daÌ„nable heresies which ar called by the Apostle doctrines of Divils but that we hold fast the word of life taught vs of God in his scriptures onely avoyding al errors and lies in religion whither hethenish Iewish or antichristian for who soever be the instruments Satan is the Father of them and by them doth draw men vnto destruction 3. The second concerneth our outward cariage that we do not present our bodies or by any thing that we have give maintenance to his worship and service where or howsoever but as our bodyes and spirits ar the Lords so with them both to glorify and serv him onely and honor him with our substance fleeing al idolatrie which is Satans worship and outward communion therwith not vpon any pretense eyther of our own knowledge and inward dislike of the idol or the pleasing of others or winning them by this means to the fayth or avoyding of our trouble or presuming of the mercy of God or the like to participate in the service sacrifice of Divils God in his law gav this general precept for his people They shal no more offer their offrings to divils and in the Gospel we hav this instruction ye can not be partakers of the Lords table and of the table of Divils 4. The third concerneth al divilish arts wherby many meÌ„ hav fellowship with the damned spirits as Conjuring inchantment Witchcraft â—orcerie divniation charming necromantie and al other of the like nature Touching which Gods law forbiddeth two things 1. that no man should himself vse any such cursed craft many of which ar particularly named Deut. 18. 10. 11. but man or woman that had such spirits should die the death 2. also that none should seek vnto such for instruction or counsel in any matter for so they should forsake the living God turne to the dead Wherefore this transgression is noted for one of the two causes of King Sauls death that he sought and asked counsel of a familiar spirit by a witch at Endor and asked not of the Lord. And as Christ would not have the Divils to beare witnes of him so neyther would the Apostles suffer a mayd which had a spirit of Divination to acknowledge them to be the servaÌ„ts of the most high God and preachers of the way of salvation Finally not onely these evil arts and practisers of them but all books or writings or other meanes which may nourish the same are to be shunned abolished as the practise of the ChristiaÌ„s that burned their books of curious crafts doth teach vs. 5. The fourth head concerneth Satans tentations suggestions provocations vnto evil whereby he dayly solliciteth every maÌ„ vnto syn al which we ar taught of God carefully to resist giving no place to the Divil but by faith to quench al his fyery darts and being armed with the whole armour of God to stand fast in the evil day and in our prayers to desyre that we may be delivered from that Wicked one Herein al the Saincts while they live on earth come short of their duty and too often do admit of fellowship with the Divil by reason of the corruption of nature and infirmity of the flesh but by faith in Christ we overcome and triumph and shal in the end have full redemption from all these evils 6. Thus are we taught of God to resist Satan and avoyd al manner fellowship with him to the vtmost of our power because all his endevours are against vs for evil neyther can we work in him any good by any meanes at any time But the estate of wicked men is otherwise to be considered because they and we are all one flesh and blood are al placed of God to live together in this world and enioy mutually his coÌ„mon blessings as the light of the sun the rayn fiuits of the earth and other creatures besides our civil societie in common weales so that we cannot avoyd all medling with them except we should go out of the world as the Apostle teacheth Also of many of them there is hope that they may be coÌ„verted froÌ„ their evil wayes which by all good gentle meanes we should procure Howbeit of siÌ„ners ther is difference to be made for some are yet vncaled to the knowledg and faith of Christ others are caled and do professe one commoÌ„ faith in Christs Church with vs but walk vnworthie of the same and some have departed from the faith and obedience wherevnto they were come and are cast out of the church delivered vnto Satan Of our special dutie to such as being in the church do transgresse it resteth to be spoken hereafter here I wil treat of wicked men in general 7 Concerning whom wee are taught of God not to communicate with them in any evil action as not to run with the thief nor partake with the adulterer not to walk in the way with those that lay wayt for blood nor keep company with drunkards or gluttons nor have fellowship with any other their vnfruitful works of darknes but reprove them rather and avoyd them especially their spiritual religious actions as
sake and that blessednes cometh on vs which is written Blessed ar they whose iniquities ar forgiven and whose syns ar covered blessed is the man to whom the Lord imputeth not syn Yea God â—as he imputeth not but pardoneth syn so doth he impute justice or righteousnes to vs without works of ours because Christ fulfilled al righteousnes for vs that beleev and we shal be found in him not having our owne justice which is of the Law but that which is through the Faith of Christ even the justice which is of God through Faith To teach vs this the first man whom Moses mentioneth to have beleeved the Lord he presently adorneth with this grace that God imputed that to him for iustice And he being made the Father of al beleevers that is written for vs also vnto whom Beleef shal be imputed for Iustice in like weise Thus are we justified by Faith without the works of the Law yea Faith is come in place of al good works as Christ hath sayd This is the work of God that ye beleev in him whom he hath sent this also is his commandement that we beleev in the name of his Son Iesus Christ whom he that hath hath Life he that hath not the son of God hath not Life but who so trusteth to his own righteousnes and committeth iniquity shal surely die as sayth the prophet Thus live we by faith in Christ and that heavenly oracle is fulfilled The iust shallive by his faith 12. This Life and grace is one condition of that everlasting covenant which our God hath made with vs and sayd I wil be merciful to their vnrighteousnes and wil remember their syns and their iniquities no more And being thus justified by faith we have peace towards God through our Lord Iesus Christ whom he hath given to be our covenant and our light he hideth his face from our syns and wipeth away al our iniquities and sayth deliver them that they goe not down into the pit for I have found a ransom Yea now he seeth no iniquitie in Iaakob nor transgressioÌ„ in Israel the Lord his God is with him and the joyful showt of a king is among them though the syns of Iudah be sought for they shal be no more found for the Lord is merciful to them whom he reserveth he hath washed the filthines of the daughters of Sion their transgressions are put away as aclowd and like a mist their syns ar al cast into the bottom of the sea For this the Saincts doe triumph and say who shal lay any thing to the charge of Gods chosen it is God that justifieth who shal condemn we wil goe forward in the streÌ„gth of the Lord God we wil make mention of thy Iustice even of thyne onely And thus is fulfilled the saying of the prophet The whole seed of Israel shal be Iustified and glory in the Lord. 13. Yet is their also further grace perteyning to life and godlines given vs of God even our Sanctification whervnto he hath caled vs and which we attayn vnto by fayth in Christ. For the grace of God that bringeth salvation vnto al men and hath appeared doth teach vs that we should deny vngodlynes worldly lusts and that we should live soberly and righteously and godly in this present world and not continew still in syn that grace may abound VVe are the people of Gods holynes and he wil be halowed among vs he the Lord doth sanctify vs he powreth clean water vpon vs that we may be clean sprinkled in our harts from an evil conscience and washed in our bodies with pure water he taketh away the stony hart out of our body and giveth vs an hart of flesh he putteth his spirit within vs and causeth vs to walk in his statutes to keep his judgements and doe them that we be polluted no more with our abominations nor any of our transgressions and saith vnto vs ye shal be holy for I the Lord your God am holy And this is an other condition of his gracious covenant with vs as it is written I wil put my lawes in their minde and in their hart I wil write them I wil be their God and they shal be my peaple 14. Of this Sanctification ther be two parts which they that long after Life and to see good dayes must seek 1 to eschew evil 2 to doe good The way to attayn these is by the death burial of the old man the corruption of nature and the resurrection of the new that so being dead vnto syn we may be alive vnto God in Iesus Christ our Lord. The old man or body of syn is the whole man sowl and body as he is born by nature even al flesh al the grace and glory therof which the Spirit of the Lord must blow vpon and cause to fade as the flower of grasse that the man may be born again and made a new creature even born of God To work this wondrous change in vs the Lord giveth two special graces the 1 Fear 2 Love of his name by the one to restreyn vs from evil and by the other to allure vs vnto good 15. The Fear of the Lord as it is the beginning of wisdom so did Davids for fear of the Lord and we being afrayd of his judgements His mercies also are shewed vs to this end as it is written Mercy is with thee that thou mayst be feared This grace God giveth to his Saincts to humble them that they be not high-minded but may walk in reverence before him and their harts be in his fear continually that it may go wel with them and with their children for ever for he that feareth the commandement shal be rewarded By this grace hav his people commuinon with him and feel his goodnes for the eye of the Lord is vpon them that fear him trust in his mercy he delighteth in them he wil fulfil the desire of them and nothing shal be wanting vnto them as he hath promised by his prophet their sowles shal dwel in good their seed shal inherit the land and the secret of the Lord and his covenant shal be revealed vnto them Wherfore vnto man he sayth Behold the Fear of the Lord is wisdome and to depart from evil is vnderstanding the reward of humility and the fear of God is riches and glory Life Vnto this therfore let vs take heed for in it is an assured strength by it we shal come out of al extremities that are either too much or too litle and to fear God and keep his commandements is the whole man this leadeth him vnto Life and being filled therwith he shal continew and not be visited with
al the parts so serviceable needful comfortable ech to other that they cannot without paine losse and deformity be pulled asunder even so the Saincts of God ar as the Apostle sayth one body in Christ every one one anothers members being by one spirit al baptised into one body which is caled Christs Church or Congregation because we ar gathered and joyned togither vnto him our head by whom al the body being coupled and knit togither by every joynt for the furniture therof according to the effectual power which is in the mesure of every part receiveth increase of the body vnto the edifying of it self in love 4. The strength virtue of this vnion of the Saincts procedeth from the vnitie of their Faith and spirit For faith is the doore by which we hav entry accesse both vnto God and into his Church or assembly which thervpon is caled the multitude of the faithful or beleevers even the howshold of faith And as by it we eÌ„ter into this societie so being entred we there build vp our selves in our most holy faith by it we * live by it we stand by it we al ar the sons of God the seed of Abraham consequently heyrs by promise of the blessed inheritance and so doe enter into his rest Which faith because it is one as the Lord is one and is by his holy spirit communicated with al the Saincts it is therfore caled the commune faith from which the communion of faith that is of al Christian duties do flow and especially is seen in our conversing togither for the better performance of them For as Christ prayed that they which should belev in him might al be one as the Father He were one in and with another so the effect of that his prayer appeareth in the vnion communion of the first beleevers which were of one haâ—â— of one sowl and continued dayly with one accord their meetings and fellowships for duties both spiritual humane Of which happy day the Lord did foretell by his prophets saying I wil giv them one hart and one way that they may fear me for ever for the wealth of them and of their children after them and I wâ—â— make them one people in the land vpon the mouÌ„tains of Israel one king shal be king to theÌ„ al they shal be no more two peoples nor divided any more henceforth into two kingdoms This fellowship ought al men to labour that they may come vnto and being come there to abide endevouring to keep the vnity of the spirit in the bond of peace and to continew in one spirit in one minde fighting togither through the faith of the Gospel 5. The causes why God requireth this gathering and knitting togither of our selves are these First for the better service of his Majestie which he most esteemeth when it is done of vs with joynt consent and agreement that we with one minde one mouth prayse God even the Father of our Lord Iesus Christ and as the prophet sayth serve him with one shoulder And for this cause at the first constitution of the Church of Israel he coÌ„maunded that at their solemn feasts they should all the males three times in the yere appear before the Lord Iehovah besides their vsual meetings on the Sabbaths which fests were called holy assemblies or convocations and had special dayes for calling and assembling the people wherein Gods word was read expounded vnto them his name magnified with songs prayses the people answering Amen bowing down and worshiping sacrifices were offred for the whol congregation feasts were celebrated with relief of the poor and the people received a blessing in the name of the Lord. Which open solemne service as it was pleasing to the Lord who there required the service offrings al the holy things of al his people so the neglect and omission hereof was a forsaking of him and a procuring of his wrath Wherefore the godly magistrates wer careful to establish mainteyn that publick worship appoynting the Priests Levites for the burnt offrings and peace offrings to minister and to give thanks and to prayse in the gates of the tents of the Lord and the faithful vsed to frequent that place and those solemnities that they might prayse God in the midds of the congregatioÌ„ among much people there declare with the voice of thanksgiving and set forth all his wonderous works pay their vowes vnto him in the presence of al the folke within the courts of his howse which he had chosen for his rest for ever loved there to dwel and delighted therein They vsed also to call the people vnto the mountain there to offer the sacrifices of righteousnes to stir vp and exhort one another to blesse God in the Assemblies and exalt him in the congregation of the people The like publick worship the Lamb solemnizeth vnto his Father whiles he standeth vpoÌ„ Mount Sion with his 144. thousand wher the voyce of the heavenly congregation is heard like the sound of many waters and of a great thunder and like harpers harping with their harps singing a new soÌ„g before the throne And there Christs prayse is of God in the great assemblie his vowes he performeth before them that fear him he declareth Gods justice and mercy his truth and his salvation Whose prayse therfore is heard in the CoÌ„gregation of Saincts Israel joying in his maker and the sons of Sion rejoycing in their king saying Halelu-jah salvation and glory honour power vnto the Lord our God Halelu-jah for the Lord God almighty reigneth 6. An other cause of the joyning togither of the Saincts is their edification in the knowledge and fear of God For although they have his word privatly to meditate therin day night which also he blesseth vnto them yet in his church or assemblie he more plentifully powreth out his blessings as he promised by Moses In every place wher I shal put the remembrance of my name I wil come vnto thee blesse thee And as his name was in his howse and Temple so there he appointed ministers to reherse or make mention of the same to teach Iaakob his judgements and Israel his lawes Which Law when he first gav vnto them he sayd vnto Moses Gather me the people togither I will cause them to hear my words and when afterwards it was solemnly repeted every Sabbath yere by like commaundment the people were to be gathered togither men women children and strangers to hear and learn the same Yea every Sabbath day the people assembled in their synagogues throughout all their cities for the same purpose And in these last dayes it was foretold how
spirit 9. And if ther wer not a healing of this errour in time but the gangrene suffred to spread fret it grew at leÌ„gth incurable brought death and desolation vpon the diseased Churches For God after many warnings and much correction did at length disclaym the faithful citie as a harlot giv her a bil of divorse put her away she was no more his wife nor he her husband his hart forsook her he left his heritage he gave the dearly beloved of his sowl into the hands of her enemies removed his glorie from amids her Then Ierusalem became with al the inhabitants therof as Sodom Gomorrah the howse of Israel was reputed as drosse the congregation of the Saincts turned to an habitation of divils And the Lords people that feared his name were willed to forsake and come out from among them to judge them as harlots to plead against them forsake al communion with them WherevpoÌ„ folowed againe most bitter strife hatred persecution whiles they that refreyned froÌ„ evil made theÌ„selves a prey suffred al maner of misusage affliction at their hands which made theÌ„selves drunken with the blood of the Saincts yet boasted to be the church spowse of Christ when they were the synagogue of Satan 10. This is the troublous estate of the church of God on earth more tossed and tormeÌ„ted then any other people of which church by reason of the many hypocrites and vessels of dishonour that are therin though the number wer as the sand of the sea yet but a remnant shal be saved except the Lord of hosts had left vs a seed we had been made as Sodom had been like to Gomorrah For which cause it behooveth the Saincts to seek the Lord while he may be found and medicine while the disease is curable for Christ hath ordeyned wayes and meanes for the purging of his church from corruptions or at least for his elect to keep themselves pure and vnspotted of these syns of which it remayneth to be spoken in the next place CHAPT XXII How the Communion of Saincts may be purged of the evils that arise therin by the power and censures of Christ and how needful it is for the Saincts al to look herevnto The Lord Iesus who is the author of grace salvation vnto his people is also the finisher of the same and performer of his good work towards them as he sweetned with a tree the bitter waters of Marah wher also he made Israel an ordinaÌ„ce promising that if they would hearken to his voice he would free them froÌ„ al the diseases of Aegipt so hath he set shewed vs in the gardein of his church the tree of life whose fruit is for meat and leaves for medicine to heal the nations with that ther is no disease incurable to his obedient people but in al their troubles tentations offences fears and other sowl-sicknesses when they crie vnto 〈…〉 〈…〉 sendeth his word healeth 〈…〉 delivereth them sioÌ„ their graves of corruptioÌ„ Most wholsome lawes ar left vnto al churches to redresse the evils that arise within theÌ„ which being wisely handled and applied by those whose toÌ„gues ar also tâ—â—es of life are more effectual then the balm of Gilead to recover the health of the daughter SioÌ„ though Bables sore cannot be cured 2. And first the Saincts as they ar most neerly vnited togither in one body so in the bowels of love and mercy they ar to tender eâ—â— one his neighbour as himself And seing al men hav their burdeÌ„ of syns and infirmities vpon them we ar exhorted to bear one an others burden and so fulfil the law of Christ. If occasions theÌ„ of offeÌ„ce be offred by misspeakiÌ„g we should remember that he that synneth not in word is a perfect man and in many things we sin all that therfore we take that which is spoken in the best part bear hard words with meeknes of spirit not rendring againe evil for evil but with a soft answer to put away wrath If actioÌ„s seem offensive or begin to breed strife love wil teach vs not to be provoked to anger but with long sufferance to bear al things and to seek by al gentlenes to compound the controversie for it is a mans honour to cease from strife therfore as Gods elect holy beloved we should forbear forgiv one another eveÌ„ as Christ forgave vs. Thus by loving and gentle demeanure Abram stayed strife between Loâ— and him Gedeon between the Ephramits him David betweeÌ„ his soldiers Moses sought to do yâ— like between two Israelits and we ought al in the love of Christ to labour thus to doe for when offences arise it shal be out glory if we can passe them by as Solomon hath said 3. But if the trespasse be such as we may not but insist vpon both for the honour of God who is offended and sowl of the synner which is endangered and oâ— own or neyghbours good who ar endammaged therby then 〈◊〉 we bound to admonish the trespasser hereof observing two rules 1. Loving cariage as becometh brethren 2. and secrecie to coÌ„cese the fault as much as we may For the first as al our things 〈…〉 be done in Love so when a man â— fallen by occasion into any fault we are willed to restore him with the spirit of meeknes considering our selves least we also be tempted For the second we ar taught to debate the matter with our neighbour himself and not to discover the secret to another but to tel him his fault between vs him alone And if by our reproof he do repent then is he won or gayned his sowl saved from death and we ar to forgiv him in tendernes of hart as God for Christs sake hath forgiveÌ„ vs and in love we ought to coÌ„cele his transgression and bury the same not discovering it to others nor repeting it to himself for such dealing makes division amoÌ„g principal freinds But if he hear not our private admonitioÌ„ then should we take with vs one or two that in the mouth of two or three witnesses every word may be confirmed and that so by the second or third admonition he may eyther be reclaimed or not spared but brought to further blame and censure And if he wil not vouchsafe to hear theÌ„ then ar we to tel it vnto the Church wher he may be rebuked of many and if he refuse to hear the church also then is he by the power of Christ which is given therunto for the judging of al within the same to be cast out from among the Saincts when they ar assembled to be delivered vnto Satan for the destruction of the flesh that the