we shal be the sons and daughters of the Lord Almightie 2. This grace God signified to our fathers when he had freed them from the bondage of Aegipt saying ye have seen what I did to the Aegiptians and how I caried yow vpon eagles wings and hav brought yow vnto me now therfore if ye wil hear my voice in deed and keep my covenant then shal ye be my chief tresure above al peoples though al the earth be mine ye shal be vnto me also a kingdom of priests and a holy nation 3. The manifestation and assurance of this grace is to be seen in that eternal Covenant and Oth which he maketh with vs and wherby he stablisheth vs for a people vnto himself and wil be vnto vs a God as he also sware vnto our fathers Abraham Isaak and Iaakob Who were themselves joyned in league with the Lord that had stablished this everlasting covenant with Abraham and his posterity to be God vnto him and to his seed after him but hath now fully and finally ratified in Christ and by that new Testamental bond confirmed in his blood wherby he hath covenanted that he wil be our God and we shal be his people whervpon it followeth that he being ours and we his assured hereof by faith in his gospel we have communion with the Father and with his Son Iesus Christ to the prayse of the glory of his grace our eternal happines Whiles he being our God applieth his wisdoÌ„ strength grace and al other goodnes vnto vs for good causeth vs agayn to apply our bodies our minds with all the faculties of them to the honour and service of his majestie and this with such mutuall love and neer conjunction as God is sayd to dwelin vs and we in him and with such peace as passeth al vnderstanding that not without cause doth the Psalmist sing Blessed is the people whese God Iehovah is 4. The persons whom God admitteth into this gracious coÌ„munion are al sorts of people without respect of persons Iewes Gentiles bond men and free male female kings of the earth and al peoples Princes and al judges of the world yong men maydens old men and children wise men and fooles even as many as the Lord our God shal cal The riches of which grace Moses also manifested vnto Israel when he sayd Ye stand this day every one of yow before the Lord your God your heads of your tribes your elders and your officers al the men of Israel your children your wives and thy stranger that is in thy camp from the hewer of thy wood vnto the drawer of thy water that thou shouldest passe into the covenant of the Lord thy God into his oth which the Lord thy God maketh with thee this day c. This ample mercy God shewed even then but hath much inlarged since by the sending of his SoÌ„ that it might be seen how he is good to al and his mercies over al his works and that * al flesh might blesse his holy name for ever and ever 5 The original of this grace to the Saincts cometh froÌ„ the electioÌ„ of God who having set his delight in them to love theÌ„ choseth them their seed to be a precious people to himself above al peoples vpon the earth and as he sayth by the Prophet I hav loved thee with an everlasting love therfore with mercy I hav drawn thee From which furder grace proceedeth for they being thus drawen doe run after him and chose him again to be their God and to serv him they chose the way of faith they chose his precepts So is ther a willing joyful covenant made between God and them by mutual agreement vpon most holy and happy conditions which Moses briefly describeth thus Thow hast made the Lord to say this day that is thou hast taken promise of conditioned with and consequently hast chosen him to be to thee for a God and to walk in his wayes and to keep his statutes his commaundements and his iudgements and to hearken vnto his voice And the Lord hath made thee to say this day hath conditioned with chosen thee to be vnto him for a peculiar people even as he spake vnto thee and to keep al his commandments and to set thee high above al nations which he hath made in prayse and in name in glory and that â—hou shouldest be an holy people to the Lord thy God even as he hath spoken 6. The good things communicated with vs of God by that covenant of his grace the Apostle summeth vp when he sayth that his divine power hath given vs al things that perteyn to Life godlines For as he is himself the Living God giver of life vnto al things so is he not the God of the Dead but of the Living To the end therfore that we which wer dead in trespasses and syns and strangers from the Life of God through the ignorance that was in vs and in that estate were not his people might be the sons of the Living God and heyres of the grace of Life it was needful that we should receive from him this grace which els we could not have from any other because with him is the well of life and in his light shall we see light he is our Life and the length of our dayes his precepts and his promises do quickeÌ„ vs and by al that proceedeth out of his mouth doth a man live as that good king Hezekiah confessed vpon his recoverie from death O Lord by them men live and by all of them is the life of my spirit and thou hast caused me to sleep and hast given life vnto me 7. And when we are made partakers of the life of God then feel we the fellowship and coÌ„munion spoken of and as our life encreaseth so doth our joy by the perceiving of our happines we give our selves vnto God as they that are alive from the dead walking before him in the light of the living God also himself walketh with vs leading vs by the rivers of waters in a straight way wherein we shall not stumble and our sowl shal be as a watered garden we shal have no more sorow but shal be satisfied with the goodnes of the Lord our hart shal live for ever To the end therefore that we may in some sort discern this incomprehensible grace let vs consider some principal of the many good things that God doth give vs perteyning vnto Life and godlines 8. And first for that VnderstaÌ„ding is a welspring of Life vnto them that have it the God of our Lord Iesus Christ the Father of glory giveth vnto vs the Spirit of wisdome and revelation through the knowledge of him
Of the cōmunion that the Saincts in all churches have in things spiritual Chapt. 18 Of the communion of the Saincts in civil things and humane Chapt. 19. How the communion and peace of the saincts is hindred by enemies without Chapt. 20 How the peace and communion of the church is disturbed by troubles syns within it self Chapt. 21 How the commuion of Saints may be purged of the evils that arise therin by the power censures of Christ and how needful it is for the Saincts al to look herevnto Chapt. 22. How far the Saincts may hold and walk in communion togither if offences be not removed Ch. 23 Of the communion that one Church hath with an other Chapt. 24. The conclusion The Communion of Saincts CHAPTER 1. Of the Communion and peace that was at the first and how soon it was broken FOr asmuch as we finde in the Scriptures so great a difference made between the sonnes of Adam that some ar named the children of God of the Light and Day the Saincts of the Most-high the Lords chief treasure the heyres of blessing othersom the children of men of this world of the Divel of curse the one of these sorts commanded to separate from the other but to entertayn and continue a holy communion among themselves endevouring to keep the vnitie of the Spirit in the bond of peace it is good and needfull that we know both who ar the persons and what be the causes conditions of this communion how farr the bounds and limits of it doe extend For the better perceiving hereof let vs take a summarie view of the first state of vs all 2. God which hath made of one bloodal mankind to dwel on al the face of the earth made in the beginning al things good but chiefly imprinted the image of his Maiestie on Angels on men comunicated his graces with them The Angels he created holy Spirits excelling in strength and in glorie in al abilitie readines to do his wil and set them to serve himself in heaven there to behold the ioyful light of his face wher the many thousāds of them minisster vnto him are as charrets wheron his Majestie rideth Vnto them he vouchsafed this love honour that they should be named the Sōnes of God yea his own glorious title he imparteth vnto them when in the scripture he calleththem Gods And for this their excellent creation he requireth of them prayse glorie which those heavenly souldiers cheerfully perform to the Lord of hosts of whose glory the whol earth is full 3. Gods favour vnto man above a◠earthly creatures appeareth in the goodly frame and fashion first of his body made of earthly mould in admirable comelines bewty proportion and with alsufficient furniture of several members for his own vse and service of his Maker He is so clad with skin and flesh and ioyned togither with bones synewes the veins arteries ar so disspred over al and every part so cunningly framed in such cvrious weise that the Prophet compareth his fashioning to an embroderie beneath in the earth and minding this excellent workmanship sayth vnto God I wil praise thee for I am fearfully wonderfully made Into the body the howse of clay God did inspire the breath of lives the man became a living sowl for the breath of the Almightie gave him life and this breath or mind of man is the light or candle of the Lord which searcheth al the bowels of the belly This spiritual and immortal substance so infused had very singular and gracious endouments of wisdome vnderstanding will and many affections al good for the holy Trinitie had consulted togither to make him an excellent creature and so the man did carie the image of God for in it he was created He had knowledge righteousnes holines for performāce of al duties to his maker his fellow creatures this in trueth simplenes and sinceritie He had rule and soveraignty over the earth and seas al the plenty of them he knew the hiddē nature of the creatures gave them names accordingly this world was made for his sake even the glorious Sun and Moon and Starres for his vse service He had the blessing of the Lord vpon himself the creatures vnder him a help like vnto himself made and given vnto him for comfort procreation of his kind a garden of delite ful of al pleasant fruits planted by Gods own hand for to yield him food solace he was al honorable inwardly outwardly ther was nothing in sowl or body wherof he might be ashamed for he was the genera tiō and glorie of his God he had given him life grace and his visitation preserved his spirit 4. And God which made al things for his own sake made this earthly king to be his subject to serve him Wherfore he communicated with him his word informing him how to walk both in body and mind obedient to his will For outward exercise he had the garden to dresse to keep for inward contemplation the seventh day sanctified as a holy rest and two trees before him of divers end vse the one of life by the eating wherof he might hav hope to live in God for ever the other of knowledg of good evil the tasting wherof would bring him vnto assured death with al his posteritie Thus God gav a law to man in his innocencie and required obedience which was easy to be performed which he graciously would accept for which his blessing should hav abidden his favour light of his face hav shined stil vpon him continually Then did the Lord rejoyce in his works his Wisdome took solace in the compasse of his earth peace was between him his creatures al his works did praise him and his Saincts did blesse him the starres of the morning sang prayses togither and al the sonnes of God the Angels rejoyced 5. And then some beams of the incomprehensible light and joy sweet societie which the Father Son Holy Ghost had frō al eternitie among themselves in the vnitie of the Godhead wer communicated with those principal creatures the Angels men whiles the one sort did alwayes behold his face in heaven the other enjoyed his favours in paradise then also was sweet harmonie most comfortable felowship peace and amitie between the creatures for their mutual delight consolation with out division discord or enmitie Ther wer no hateful spirits made to rebel against God to tempt torment man or misvse any other creature No death diseases or calamities to molest them no terrours to drive them from
him his labour his revenues ar vnto syn he himself lieth dead in syns the sowl of God doth hate him Therfore his eyes shal fayl his refuge shal perish and his hope be exspiration of sowl for he offreth the sacrifice of fools and knoweth not that he doth evil he is reprobate concerning faith abominable and vnto every good work reprobate 9. The reward of syn vnto man from the iust hand of God is fearful vengeance curse and death begun in this world to be fulfilled in the next His vengeance and curse God inflicteth sometime by his own powrful hand vpon the bodies and sowles of sinners sometime he vseth his creatures to torment them yea often he vexeth one man by an other and even by himself For man in himself hath confusion and is ashamed of his own body and members his reason wil and affections ar often at warr one with another his concupiscences fight within him rankerous envie fretteth and consumeth him carking covetousnes pierceth him through with many sorrowes his own inordinate lusts doe vex and make him sick and lean generally his whol life he leadeth in vanitie and vexation of spirit al his dayes ar sorrowes his travail grief his hart taketh not rest in the night for he is like the raging sea that cannot rest whose waters cast vp mire and dirt ther is no peace vnto him Again he is often troubled in minde for his misdeeds guiltie fears do torment his conscience and he is condemned of his own hart dispayring of al help mercy at Gods hand wher vpon men dread oft-tymes wher no dread is and the sound of a leaf shaken doth chase them away they flee as from a sword and fall no man pursuing them a sound of fear is in their ears that in their prosperitie the destroyer shal come vpon them neyther beleev they to return out of darknes So that in this miserie lothing longer life some lay violent hands on their own bodies and murder themselves And man to man doth all manner mischief and outrage that they are as beasts vnto themselves by reproching blaspheming robbing defyling captiving and murdering one an other both secretly and openly not sparing their own brethren wives children or dearest freinds in their savage wrath hatred and crueltie The Lord moreover afflicteth their bodies with many greevous and noysom sicknesses their bowels ar inwardly tormented with payns their ioynts and lims with aches silthy leprosies sores and botches do vex and deform them burning pestilent fevers do afflict consume them neyther is ther any part or member from the crown of the head to the sole of the foot which is not smitten wounded even the mind and vnderstanding with phrensie and madnes and the bodies somtime devoured with lice and vermin whiles they ar yet alive 10. The creatures all ar executioners of Gods iust iudgments vpon wicked men The heavens somtyme with-hold their dewes and rayn and become like brasse somtime they send down stormie tempests with haylstones and fyre and other evil influences to destroy the earth the inhabitants fruits therof The Sun smiteth them by day the moon by night the stars from their bulwarks fight against them The earth eyther yieldeth not her fruit but is like yron or bringeth forth thorns and thistles and venemous weeds yea somtimes openeth her mouth and swalloweth men vp alive Honger and famine do afflictt them that for want of food they ar enforced to eat the flesh of their own children The wild beasts prey vpon devour them even the smallest and vilest creatures as frogs flies lice and the like ar ministers of wrath and vengeance vpon the disobedient The syre breaketh out burneth them with their substance the water overfloweth drowneth them The Angels of the Lord do pursue scatter and destroy them And the Divils vnto whom wretched men yield homage obedience do tyrannize over their goods their bodies and their â—owls tearing and tormenting them casting them into fyre and into water depriving them of reason sence and speech having them also in horrible bondage vnder syn working effectually in them and holding them as in a snare vnto their own wil. So that the benefits of God towards them wicked men do abuse to further licâ—nciousnes and presumption by his punishments also they are not bettered but increase impiety as it is written Men blasthemed the name of God which hath power over these plagues and they repented not to give him glory they blasphemed the God of heaven for their payns and for their sores and repented not of their works 11. Therfore after a few evil dayes on earth which also for his sins aâ— shortned the man being broken decayed and worn out with miseries is caused at last to goe to the King of fears death feazeth vpon him and separateth the sowl from the body neyther can any man redeem his brother or giv his ransom to God that he may liv stil for ever and not see the grave but terrours take him away as waters a tempest stealeth him away by night God casteth vpon him his plagues spareth not though he would fayn slee out of his haÌ„d as a whirlwind that passeth so is the wicked no more For his spirit departeth he returneth to his earth then his thoughts perish his form bewty consumeth as he himself so his Name also shal â—ot His sowl being fetcht away from the body wherin it lived and joyed but a litle while in the momentany plesures of sin is brought to the prisoÌ„ of hel wher al daÌ„ned ghosts fearfully exspect their final doom at the great day of God when the sowles being again ioyned with their carkesses which the Lord wil rayse out of the dust the seas and death and hell having delivered vp the dead which were in them they shal be iudged every maÌ„ according to their works done in the body the books shal be opened and all things brought to light that were hid in darknes the counsels of the harts made manifest the heavens shal declare mans wickednes and the earth shal rise vp against him account shal be given of every evil work and idle word and God wil render to these sinners indignation and wrath they shal be cast into the fyrie lake prepared for the Divil and his Angels with theÌ„ be tormented in those eternal flames being for ever separated from the presence of the Lord from the glorie of his power from his comfort life and light Death shal feed vpon them the fyre that is not blowen shall devour them Then shal be weeping wayling and gnashing of teeth with too late repentance and
wherby the eyes of our vnderstaÌ„ding are lightned and we know what is the hope of his caling and what the riches of his glorious inheritance is in the Saincts so he having opened our eyes we see the wonders of his law he causeth vs to vnderstaÌ„d the way of his precepts This is a special point of the happines of Gods people above al peoples of the earth that they hav both his Law for a light and himself for their instructer and so are all the taught of God and have an Oyntment from him that is holy wherby they know al things and need not that any man teach them but as the same anoynting teacheth theÌ„ all things Herevpon the Prophet sayd vnto God I have not declined from thy judgments because thou didst teach me and himself sayth vnto his people I am the Lord thy God which teach thee to profit and lead thee by the way that thou shouldest goe thine eares shal hear a word behinde thee saying This is the way walk ye in it wheÌ„ thou turnest to the right hand when thou turnest to the left Thus the secret of the Lord is reveled to them that fear him his covenant for to giv them knowledge he openeth their mind that they may vnderstand the scriptures he openeth vnto theÌ„ the mysterie of his will and ‡ filleth them with knowledge of the same in al wisdom and spiritual vnderstanding that so they may be partakers of his life as David sayth Give me vnderstanding and I shal live And that this grace proceedeth from his covenant and confirmeth the same himself sheweth when he sayth I will give them an hart to know me that I am the Lord and they shal be my people and I will be their God 9. An other of the gifts perâ—eyning vnto Life and godlines is Faith wherby our Fathers walked with God pleased him wrought many good works obteyned good report and in the end the salvation of their sowles This grace we have not of our selves it is the gift of God who openeth the dore thereof vnto his chosen people which therefore is caled the faith of Gods elect and wondrous is the force thereof in our sowles for by it all things are made possible to vs it is our brestplate it is our shield wherby we quench all the fyrie darts of the Divil it is the victorie whereby we overcome the world by it we walk whiles we are pilgroms here on earth and absent from the Lord by it we staÌ„d in the grace favour of God by it we Live by it our God doth purifie our harts and through it doth keep vs by his power vnto salvation 10. This Faith doth alwayes respect the word of God from whence it ariseth and by which it is wrought in vs through his Spirit which therfore is caled the word of faith and is no vayn word concerning vs but is our Life It looketh also vnto al Gods oracles teaching vs to beleev al things that are written in the law and prophets and in the gospel It causeth vs to apprehend Gods ancient mercies shewed to our fathers as belonging also to vs for so we learn of the Apostles to apply the promise of Gods presence and continued favour with Iosua his imputation of justice vnto Abraham the boldnes and courage of David vpon Gods assistance generally whatsoever things are writteÌ„ aforetyme as being written for our learning comfort and encrease of faith So also wee learne of the Prophets which spake of things done long before as if they had been seene and felt by themselves Hoseas sayth of Iakob God found him in Bethel and there he spake with vs the Psalmist singeth of Gods bringing Israel through the Sea Iarden He turned sea into drie land they passed through the river on foot there did we reioyce in him According to whose examples we that now live and beleev because we have received the same spirit of faith with the Patriarches and have obteyned a like-precious faith with the Apostles may also say with them my welbeloved is mine Iam his I know that my redemer liveth and I live by faith in him who hath loved me and given himself for me 11. The most excellent fruit that we reap of Faith is our IustificatioÌ„ in the sight of God by his grace in Christ Iesus For whereas two wayes of Life Iustice are set before vs in the scriptures the one by keeping the Law of the Lord even al his precepts of which it is sayd The man that doth them shall live by them and again This shal be our Iustice before the Lord our God if we take heed to keep all his commandements as he hath coÌ„manded vs the other by faith in Christ as it is written God so loved the world that he hath given his onely begotten Son that whosoever beleeveth in him should not perish but have everlasting life the first of these wayes is such as no flesh can be justified by For though the Law coÌ„sisteth of Living oracles and every coÌ„mandement is holy and just and good yet by reason of syn that dwelleth in vs the same coÌ„mandement which was ordeyned vnto life is found to be vnto vs to death For syn taketh occasion by the commaÌ„demeÌ„t deceiveth vs therby killeth vs as when the Law sayth Thow shalt not lust syn worketh in vs al maner of lust so the Law is the life and strength ofsyn in vs that aâ— carnal and sold vnder syn and syn is made out of mesure synful by the commandement the Law entred that the offence might abound Therfore can it not giv vs Life neyther was it given to that end but was added vnto the promise of grace by Christ because of the transgressions and by it cometh the knowledge of syn it also condemneth and curseth al syn and synners and through it are we dead vnto it that we might live vnto God For the terrours therof tormenting our synful sowles we ar forced to seek refuge from Gods wrath in some other which we can not find in any but in Christ whom God hath proposed to be the reconciliation for al our syns whom we apprehend by faith vntil faith come ar kept fast and as it were locked vp vnder the Law wherof we have this excellent vse and benifit that it is a child-leader or scholemayster to bring vs vnto Christ. In whom the justice of God is satisfied for al our trespasses by his death on the tree wheron he was made a curse for vs and redemed vs from the curse of the Law And so our syns which were imputed vnto him shal no more be imputed vnto vs but forgiven for his
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
their roots as the trees of Lebanon dwelling vnder his shadow they revive as the corn and flourish as the vine and stil bring forth fruit even in their hoary age and God is their guid even vnto the death Yet then forsaketh he theÌ„ not but as when they lived they lived vnto him so now when they die they die vnto him are his peace cometh and they rest in their beds every one that walketh before him til their changing shal come and they be translated from death to life to see the king in his glory even God as he is to be satisfied with his image 31. For notwithstanding al this grace and communion that we have with God by faith we ar not perfect neyther shal be til we have attayned the resurrectioÌ„ of the dead here we see through a glasse darkly not face to face we know in part onely and doe grow in grace and knowledge dayly we behold the glory of the Lord with open face but as in a mirrour and ar changed into the same image from glory to glory as by the Spirit of the Lord. VVe have first our infancie and are as babes in Christ after we are as yong men strong in faith and doe overcome the wicked one and proceed in riper years wexing old in faith and knowledge of him which is from the beginning thus our way shineth as the morning light that shineth more and more vnto the perfect day and we walk on earth as did Abram in Canaan going and iourneying towardes the South 32. But of al the wayes means wherby we hav communion with God ther is none more lively powrful coÌ„fortable then Prayer wherby we converse with the Lord most neerly powr out our complaints as children into the bosome of their father praise his name ar heard answered of him to the glory of his grace the joy of our harts the increase of our faith with al vertues and fruits of the Spirit 33. The ground of this heavenly exercise wherby man is so bold as to come vnto the throne of grace and talk with God is his commaundment which sayth * Cal vpon me in the day of trouble I wil deliver thee and thou shalt glorify me Cal vnto me and I wil answer thee and shew thee groat mightie things which thou knowest not Moreover he willeth vs to be nothing careful but in al things to let our requests be shewed vnto him in prayer and suppplicatioÌ„ with giving of thanks yea to pray coÌ„tinually and in al things to giv thanks because this is the will of God in Christ Iesus towards vs. 34. To guide vs in this action he hath given vs outward instruction in his word that we may ask according to his will with assuraÌ„ce that whatsoever we so ask he heareth vs and we have the petitions that we desire of him He giveth vs also inward assistance by his Spirit which dwelleth in vs and is the Spirit of the adoption-of-sons wherby we cry Abba Father which spirit also helpeth our infirmities who know not what to pray as we ought and it self maketh requests for vs with sighes grones vnutterable Thus powring out vpon his people as he did promise the spirit of grace of supplications and furnishing them with gifts for this heavenly work he heareth granteth their requests as David sayth Lord thow hearest the desire of the poor thow preparest their hart thow bendest thyne ear 35. So when we cal vpon the Lord in our trouble and crie vnto our God he heareth our voice out of his temple our crie comes before him into his ears yea before we cal he answereth whiles we speak he heareth for by the blood of Iesus we may be bold to enter into the holy place ask the Father in his name we shal receive that our joy may be full the spirit also maketh request for vs according to the will of God he that searcheth the harts knoweth what is the meaning of the Spirit and the odour of our prayers cometh vp as the sweet incense before him being perfumed with those odours that are offred with the prayers of al Saincts out of the Angels hand that Angel of the Covenant who is now at the right hand of God and maketh request also for vs. 36. Thus the Saincts have accesse vnto God and neer coÌ„munion with him in prayer though the wicked cal not vpon him or if they call he heareth them not Their golden vials are full of odours they delight in the Almighty and lift vp their faces vnto God they make their prayer vnto him and he heareth them they pay their vowes saying I will thank thee for thou hast heard me and hast been my salvation Blessed be God which hath not put back my prayer nor his mercy froÌ„ me 37. The fruits that come vntovs by this holy exercise are moe then can be told there being infinite occasions from day to day of making request to the Lord and filling our mouthes with new soÌ„gs of prayse for our salvations Admirable is the force and valour of this actioÌ„ which peirceth the heavens and cometh vnto God and prevaileth with him in whatsoever we ask according to his will if we ask in faith waver not for he is neer to al that cal vpon him to al that cal vpon him in truth fulfilleth the desire of them that feare him vnto whoÌ„ he hath promised Open thy mouth wide and I wil fil it Herevpon Moses sayd What nation is so great vnto whom the Gods come so neer vnto them as the Lord our God is neer vnto vs in al that we cal vnto him for And if he be so neer vnto every one of vs let vs know also that it wil be our good to draw neer vnto him to say revive thou vs and we wil cal vpon thy name because thou hearest the prayer vnto thee shall all flesh come trust in him alwayes ye people pour out your harts before him for God is our hope our God wil hear vs. 38. By all these things many other the like we may see how God hath exalted the horn of his people which is a prayse for al his Saincts the sons of Israel a people neere vnto him vnto whom he hath given most great precious promises that by theÌ„ they should be partakers of the godly nature in that they flee the corruptioÌ„ which is in the world through lust with whom he so graciously coÌ„municateth his goodnes that they tast in this world of the powers of the world to come and oâ—e walk in the light of his face feel his holy presence with them Which presence although it be with every of his Saincts in al
let theÌ„ reap their carnal things which sow vnto them spiritual For God which willed Israel to beware that they forsakt not the Levite as long as they lived vpoÌ„ the earth because he had neyther part nor inheritance with them but was busied in teaching them the law other ministerial actioÌ„s for which the Lord himself would be his inheritance hath also ordeyned that they which preach the Gospel should live of the Gospel And seing for the service of Christ in that warfare they intangle not themselves with the affayres of life because they would please him that hath chosen theÌ„ to be soldjers they should have their wants supplied by the church that they be not forced to war at their own cost but may â—aâ— of the milk of the flock which they feed be made partakers of al their goods which wil not onely be an incouragement to them in their ministerie but also turne to the great good of such as reliev them as it is written ye shal give vnto the Priest the first of your dough that he may cause the blessing to rest vpon thy howse And togither with them the poor the strangers the fatherlesse and the widowes as was the manner in Israel are also to be releived to them we must open the hand and lend sufficient for their need and that without grief of hart and eveÌ„ freely looking for nothing again but expecting a blessing reward from God Pilgroms and strangers are to be harboured our brethren in boâ—â— to be remembred as though we were bound with them the nake to be clothed the hungrie sowl filled the sick and distressed to be visited tended and comforted and al other good works which are to be done vnto al men especially to them which are of the howshold of faith For these works of mercy are better then sacrifices they are odours that smel sweet a sacrifice acceptable and pleasant to God who can make all grace to abound towards vs that we alwaies having al sufficiencie in all things may abound in every good work to an everlasting memorie of our justice the prayers of the Saincts for vs with prayse and thanks vnto God for his vnspeakable gifts These humane duties are so vnited vnto true religion as God of old coÌ„manded them on his Sabbathes and solemn feasts Christ hath ordeyned Deacons in his Church and other Helpers for this ministration besides the general care of all the faithful and on every first day of the week which were dayes of the churches asseÌ„blies such care provisioÌ„ for the poor was made yea when occasion so required the Christians sold their possessions goods and parted them to all men as every one had need which work the Apostles themselves a while looked vnto Good therefore and comfortable is it for all the Saincts that have this worlds good to do good and to distribute because with such sacrifices God is well pleased that they be rich in good works and ready to communicate that with the godly Tyrians their occupying and their gain may be holie vnto the Lord whiles they hoord it not vp nor keep it in store but let it be for them that dwel before the Lord for food clothing by this meanes laying vp in store for themselves a good foundation against the time to come that they may obteyn eternal life 10. Concerning other ChristiaÌ„ offices special regard must be had in al our actioÌ„s of reverence lov for towards superiours the aged men must shew al honour in giving them their titles of dignitie when they speak or write vnto them rising vp and bowing down before them for honour sake they may not rebuke but exhort them as fathers they are to giv them the vpper places and suffer them first to speak in causes And they again ar kindly to intreat the yonger sort as children and as brethren yet as they may deserv sharply to rebuke also Amongst al ther should be in behaviour seemlines courtesie in giving honour to goe one before an other saluting kissing and embracing of freinds as ther is occasion In words softnes meeknes and gentlenes towards all without bitternes or wrath clamorous or evil speaking even then giving good words blessing when we ar reproched In actions dealing freindly simply faithfully neither by force oppressing nor by fraud deceiving our brethren in any thing ready to give lend or pleasure them any way and vnto everie honest action easy to be intreated rejoycing with them for their joy mourning for their sorow Nourishing good wil by affability sociablenes lowly cariage love-feasts and rejoycing togither that the bond of peace may by al good and lawful meanes be preserved amongst vs during life and when we are parted by death the living to cary and accompany the dead vnto the grave 11. In this maner men carying themselves towards God whom they serv with reverence and with fear and adore in spirit and truth also to their neighbours with whoÌ„ they ar coupled in peace and amitie the blessings of the Lord as the rayn showrs from heaven ar powred vpon them his own tabernacle and gracious presence and the joyful showt of a king is among them and he wil glorifie the place of his feet Against al forreyn enemies he wil defend them making the barrs of their gates strong salvation wil he set for walles bulwarks even himself wil be a wall of fyre round about them that they shal dwel in the tabernacle of peace in sure dwellings and in safe resting places He will cloth them with garments of salvation wil cover them with the robe of righteousnes adorn them with his graces as a bride garnisheth her self with her jewels Here wil he make vnto al people a fest of fat things and ful of marow a feast of wines fined and purified feeding them with the fat of wheat and filling them with honey out of the rock Sion shal be a crown of glorie in the hand of the Lord and a royal diademe in the hand of her God and as a bridegrome is glad of the bride so wil he rejoyce over her and she againe shal joy in him prayse his name because he hath exalted the horn of his people which is a prayse for al his Saincts even for the sons of Israel a people near vnto him Pray for the peace of Ierusalem let them prosper that love thee Psal. 122. 6. CHAPT XX. How the coÌ„munion and peace of the Saincts is hindred by enemies without ALthough the Church hath received such grace and glorie from the Lord God her Sun and sheild that she may wel be an astonishment to the
spirit may be saved in the day of the Lord Iesus whiles he remayneth in that impenitencie and excommunicate estate al Christians ar to avoyd him al communion with him as the Iewes avoyded hethens and publicans 4. The keeping of this rule causeth much peace in the communioÌ„ of the Saincts for by this orderly dealing with the partie all whispering Backbiting slandering and calumniating one of another are stayed syns which reign in deed among the profane work lings and hethens but ar not sufferable in the citie of the Lord. By this occasions of grief and contention ar cut off for as without wood the fyre is quenched so without a whisperer strife is silent By this eyther the synner is amended wherat men Angels doe rejoyce or the church atleast weise purged of the evil for he that hardneth his neck when he is often rebuked shal sodainly be broken off and can not be cured but the churches wound is cured hereby as an other proverb sayth Cast out the scorner and strife shal go out so contention reproch shal cease 5. But if the syn be openly coÌ„mitted then must the synner be rebuked openly that others also may fear or if it be of such a nature as tendeth to the seducing of men froÌ„ God though he that entiseth be neer and dear vnto vs we are forbidden to spare or keep him secret for so may many be defiled by his privy suggestions Or if any secret hypocritical practise be seen to impeach the truth of the Gospel or vpright walking therin such ought in publick to be reproved as Paul for the like fault blamed Peter before al meÌ„ Or if the crime be heighnous bloody daÌ„gerous to the life of others by treason or trecherie such mischief is both to be beâ—â—ed prevented and punished and bloodshed so defileth the land 〈◊〉 it cannot be clensed but by the blood of him that shed it such therefore sayth Solomon shal flee to 〈◊〉 grave let them not stay him 6. The foresayd censures of Christ for rebuke and excommunication ar to be inflicted vpon al the members of the church without †respect of persons as for other syns so specially for errors heresies contentions against the true faith For an heretick must be reiected after one and the second admonition they that teach or receiv doctrines which they ought not must be rebuked sharply that they may be sound in the faith they that cause divisions and offences contrarie to the doctrine learned must be diligently marked and avoyded and such disquieters of the church to be cut off Generally al synners al vnruly persons ar liable to the Saincts admonitions and if any lust to be contentious the churches of God have no such custome for the Lord is author of peace in them al neither may the wicked be suffred to remayn in the coÌ„munioÌ„ of his people but judgment must be execued in the morning neyther may any favour evil doers for he that iustifieth the wicked him sayth Solomon shall the peoples curse the nations shal abhorr him but to them that rebuke that be plesant 〈…〉 vpon them shal come the blessing of good 7. The causes why the Saincts must thus redresse the evils that arise among them are these First for the glorie of God who commanded this duty in his law playâ—y to rebuke our neighbour that so vpon warning and sight of his syn he might bring his sacrifice reconcile himself vnto the Lord wâ—â— he had offended which if he regâ—ded not but should doe oug 〈…〉 with a high hand he then was sayd to blaspheme the Lord and must be 〈…〉 off from among his people because 〈…〉 despised the word of the Lord 〈…〉 broke his coÌ„mandement God thâ— who is dishonoured by mens transgressions wil again be glorified among them eyther by their confession of or punishment for the same For his way is holy the polluted may not passe by it they defile his sanctuarie and holy things therefore they must sanctifie themselves that draw neer vnto him for holines becometh his howse for ever 8. Secondly for the good of the synner himself who by these admonitions rebukes and censures is often-tymes bettered especially if he be the Lords elect For a prudent man when he is reprooved wil vnderstand knowledge and a rebuke sinketh more into him then a hundred stripes into a fool the ceÌ„sures of the church ar for his huÌ„bling salvatioÌ„ of his spirit in the day of the Lord. We owe this therfore as a dutie of love vnto our brethren for their good seing love covereth a multitude of syns that is done when we convert the synner from going astray and save his sowl from death And hervpoÌ„ it was that God gave that Law of rebukes in these words Thou shalt not hate thy brother in thy 〈◊〉 thou shalt plainly rebuke thy neighâ—â—â—â— suffer not syn vpon him For what greater hatred can ther be shewed then to see and suffer our brothers sowl to perish therfore Solomon was not afrayd to say that open rebuke was better then secret love And David minding this did desire thâ—â— the righteous might smite him fâ—â— it should be a benefit and r 〈…〉 him for it should be a precious 〈◊〉 which hewished might not fail◠〈…〉 being on his head How ever then the wicked esteem of this heavenly ordinance and hate those that rebuke them for which cause Christ forbad to cast these holy thingâ—â— pearles to dogs swine which would but rent the giver and Solomon to speak in the â—ares of a fool which would despise the wisdom of their words yet he sayth rebuke â— wise maÌ„ he wil love thâ—â— And an other prophet sheweth how men that by such wounds are drawen to amendment of life will acknowledg say thus was I wouÌ„ded in the howse of my friends To verifie the proverb which teacheth that howsoever the kisses of an enemy be pleasant the wounds of a lover are faithful 9. A third cause of these censures is the benefit of the church that it may be kept from the contagion corruptioÌ„ of synners which is great and dangerous For in asmuch as they ar al one body and brotherhood the fault of a few yea even of one may be a snare vnto the whol companie This Israel felt of old when for Achans syn the Lord chastised the whol congregation yea told them they were execrable and sayd he would be with them no more except they destroyed the excerable thing froÌ„ among them And that correctâ—â— was a warning to the church a good while after and made them for fear of the like again severely to look to their brethrens actions wheÌ„ they seemed evil in their eyes and to say
strong crying and tears sweat like drops of blood trickling down to the ground the shadow of death being vpon his eyes But because it could not be but he must drink for therfore came he to that howr and the Lord God had opened his ear that he was not rebellious neyther turned back he willingly gave vp his body for a sacrifice bore the wrath of God due for our trespasses he which knew no sin was made sin for vs and powred out his sowle vnto death 8. Then came Satan the Prince of this world to see if he could hav conquered him but he had nothing in him yea his own time was now come now was he to be cast out Christ being lifted vp from the earth would draw all men to himself The serpent beset him with the snares of death and with floods of Belial to make him afraid but he sayd vnto death I wil be thy death and vnto the grave I will be thy destruction so he spoyled the Principalities and powers of that kingdom of darknes made a shew of them openly triumphed over them in the same crosse destroyed through death him that had the power of death that is the Divil 9. They for whom he suffred all these things regarded not the rock of their salvation but iudged him as plagued and smitten of God humbled He trode the winepresle alone and of all the people there was none with him his own disciples had all forsaken him and fled that he by himself might purge our syns He looked for some to have pitie on him but there was none for comforters but none he found there was not any that would know him al refuge fayled him none cared for his sowl His own people betrayed him and denyed in the presence of Pilat when he had iudged him to be delivered they denyed the holy one and the iust and desired a murtherer to be given them Then was the Lord of glorie misused suffred much speaking against of sinners they opened vpon him the mouth of deceyt and compassed him about with words of hatred they rewarded him evil for good and hatred for his friendship they spate on his face buffetted him they crowned him with thornes and scourged him he became a reproch vnto them they that looked vpon him shaked their heads yea rebuke did break his hart and he was ful of heavines for doggs did compasse him about the assemblie of the wicked inclosed him they peirced his hands and his feet and gored his side they slew hanged him on a tree so was he made a curse for vs for the curse of God was on him that was hanged 10. But in his trouble he caled vpon the Lord cried vnto his God why hast thow forsaken me thow art my hope my portion in the land of the living Deliver me out of the mire that I sink not let me be delivered frō them that hate me out of the deep waters let not the water flood drown me and let not the pit shut her mouth vpon me deliver my sowl fom the Sword my desolate sowl from the hand of the Dog In the end he commended his spirit into the hands of his Father confirmed the Testamēt by his death and vnto the dust of death he was brought his grave was with the wicked 11. But the sorowes of death were soon losed because it was vnpossible that the Lord of life should be holden of it for as he had power to lay down his life so had he power to take it again this commandmēt he had received of his Father who shewed him also the path of life and brought againe from the dead this great Shepheard of the sheep Wherfore the third day he rose vp alive he rose vp and his enemies wer scattred and they that hated him fled from before him now behold he is alive for evermore Amen and hath the keyes of hel and of death death hath no more dominion over him for it is swallowed vp in victorie 12. Thus Gods hand was with the man of his right hande with the son of man whom he made strong for himself the Lord heard him in the day of trouble and sent him help from his Sanctuarie remembred al his oblations and turned his burnt-offring into ashes gave him according to his hart fulfilled all his counsell that we might reioyce in his salvation and set vp banners in the name of our God when the Lord had performed al his petitions For he having thus through the eternal spirit offred himself without spott vnto God obteyned eternall redemption having drunk of the brook in the way he therfore lifted vp the head He ascended vp on high with triumph leading captivitie captive and approched vnto the Ancient of dayes who set him at his right hand in the heavenly places far above all principality power and might domination and every name that is named not in this world onely but also in that which is to come made al things subiect vnder his feet gave him dominion and honour and a kingdome that all peoples nations and languages should serve him his dominion is an everlasting dominion which shal never be taken away his kingdome shal never be corrupted and this is the name whereby we must cal him Iehovah our iustice 13. And now the gates of the heavenly Paradise wer opened to the sons of Adam and the tree of Life better then that from which the Cherubims sword had kept man was given him by Christ to eat of and live for ever Now felt men the effect of that heavenly oracle that came out of Caiaphas mouth It is expedient for vs that one man die for the people and the Whol nation perish not for loe the wrath of God kindled for mans syn was appeased by the death of this man Christ Iesus who gave himself a ransom for all men and bare our syns in his body on the tree being the suretie of the Testament It pleased the Father by him the Prince of peace to reconcile al things to himself to set at peace through the blood of his crosse both the thinges in earth and the things in heaven For it was his beloved son in whom he was wel pleased his chosen one in whom his sowl delighted that had given himself to be an offring and a sacrifice of a sweet smelling savour to God who smelled here a savour of rest sweeter then that in Noahs sacrifice which caused him to say in his hart that he would curse the ground no more for mans cause though the imaginatiō of mās hart wer evil frō his
youth for now ther shal be no more curse but the throne of God of the Lamb that was slayn shal be in the city he wil be merciful vnto his land vnto his people The Angels saw this were glad for our salvation they sung at our Saviours birth Glory to God in the highest heavens and vpon earth peace towards men goodwill And when he was glorified the thowsand thowsands of them praysed him saying worthy is the Lamb that was killed to receiv power and riches and wisdome and strength and honour and glory and prayse The heavens rejoyced for that the Lord had done the lower parts of the earth showted the mountaynes forrests and every tree burst forth into prayses for that the Lord had redeemed Iaakob would be glorified in Israel and al creatures in heaven in earth vnder the earth and in the sea al that are in them gave Praise honour and glorie power vnto him that sitteth vpon the throne and vnto the Lamb for ever more Amen 14. This grace was the Wisedom of God in a mysterie the hidden wisedom which God had fore-determined before the world vnto our glorie but it was hid from the eyes of al the living hid from the fowls of the heaveÌ„ none of the Princes of this world knew it no ye had seen it nor ear heard it neyther came it into mans hart onely God vnderstood the Way thereof and from the beginning of the world it was kept secret and hid in him and stil he hideth it from the wise men of vnderstanding neyther can the natural perceiv it vntil he revele it vnto them by his spirit which spirit sercheth al things even the deep things of God and by it we know the things that are given to vs of God 15. And now he hath opened vnto vs the mysterie of his will according to his good pleasure which he had purposed in Christ he hath proclaymed vnto the ends of the world that the Saviour of the daughter Sion is come his wages with him and his work before him that we might cleerly see the fellowship of the mystery might be able to coÌ„prehend with al Saincts what is the bredth and length and depth and height to know the lov of Christ which passeth knowledge and might be filled with al fulnes of God who hath given vs bewty for ashes the oyl of ioy for mourning the garment of gladnes for the spirit of heavines because our ‡ warfare is accomplished and our iniquitie is pardoned For while we were yet sinners Christ died for vs and when wee were enemies we were reconciled to God by his death and now shal be saved by his life for the chastisement of our peace was vpon him and with his stripes we are healed he hath washed vs from our syns in his blood and purged our conscience from dead works to serve the living God and is gone vp into very heaven to appear now in the sight of God for vs and there to prepare vs a place that where he is we may be also From whence he wil shortly shew himself with his mightie Angels to be glorified in his Saincts and made marveilous in them that beleev who after that they have drunk of his cup been baptised into his death and buriall and walked with him in newnes of life in this vale of tears and fulfilled the rest of his afflictions in their flesh shal have their vile bodies changed fashioned like to his glorious bodie the dead being raysed vp incorruptible and such as live remayn being chaÌ„ged and caught vp with them also in the clowds to meet the Lord in the ayre and so shall they ever be with the Lord their faces shyning as the Sun in the kingdome of their Father 16. Although this mysterie of Christ was not opened vnto the sons of men in other ages as it was at last reveled vnto his holy Apostles and Prophets by the spirit yet was the effect and summe therof made known to all the Patriarchs from the beginning For Iesus Christ was yesterday is to day the same for ever Abraham saw his day and was glad Abel also by faith in him obteyned testimonie that he was righteous which faith he learned of his father Adam who heard of God the riches of this grace freely preached in paradise before the sentence of exile and death was pronounced vpon him namely that the womans seed should crush the Serpents head who also was shewed the way to be by death and sacrifice a shadow wherof he saw in the Lambs then slayn and sacrificed in the service of the Lord. The great afflictions of Christ and of his people wer foretold in the Serpents crushing of his â—eel and the enmitie between the womans seed that Serpents foreshewed also in the murder of Abel the iust by Cain his wicked brother To Christ gave all the Prophets witnes that through his name all that beleeved in him should receive remission of syns and the twelve tribes instantly serving God night day hoped to come vnto this promise So in this hope and exspectation of redemption by the Son of God the Fathers rested and comforted their fainting sowles by faith the evidence of things not seene by which faith they saw the promises a farr off were perswaded saluted them confessed that they were strangers and pilgroms vpon earth and so died having through their faith obteyned testimony but received not the promise God providing a better thing for vs that they without vs should not be made perfect but in patient hope passe out their dayes on earth after death wayt al the dayes of their appoynted time til their changing shall come and then stand vp in their lot with vs and al Saincts at the end of the dayes 17. But al this grace and riches of the glorious mysterie now manifested to the Saincts which is Christ in vs the hope of glory God did not communicate with al men neyther yet doeth save with some few chosen in Christ before the foundation of the world Which little flock have their election not by works but by him that caleth according to the good pleasure of his own wil who without any vnrighteousnes hath mercy on whom he wil and whom he will he hardneth having made as the clay-potter of one lump some men vessels of mercie prepared vnto glorie some vessels of wrath prepared to destruction which yet notwithstanding have many favours and benefits from God to draw them to repentance out of the snare of Satan but all in vayn for they despise the grace proffered vnto them and run headlong into the condemnation whereto they were of old ordeyned
life also and conversation he shewed all manner holynes without syn or spott For such an high priest it became vs to hav as is holy harmlesse vndefiled and separated from synners And he giveth holines and purity to his church for whose sake he sanctified himself and is therfore worthily intituled the holy one of God even the Holie of holies vnto whom the Seraphim doe sing as he sitteth on the high throne of his glorie within his temple Holy holy holy is the Lord of hosts 3. The Angels are spirits holy by nature so created of God at the first and hauing kept their original are stablished by Gods election through Christ their head in their holy happy estate for ever therfore carie the title of Angels elect and holie Yet even these heavenly spirits being compared with God himself the bottomlesse fountaine of holines ar as impure in his sight hide their faces though through the grace of God by which they ar confirmed they alwayes doe behold his face 4. Holines in men by nature ther is not any for they ar sinners vnclean from the wombe children of wrath and rather to be reputed beasts then men having lost the holines wherin God at first created them as before is shewed But holines is restored againe to men by the Lord as it is written I The Lord sanctify you and againe Now the God of peace sanctify you throughout wherfore he caleth himself the Lord our Holy one 5. This our sanctification is ascribed vnto the Father according to the prayer of Christ Sanctify them with thy truth and in the epistle of â—ude to them that ar caled and sanctified of God the Father It is ascribed to the Son who loved the church and gav himself for it that he might sanctify it and of God is made vnto vs wisdome and justice sanctification redemption Also to the holy Ghost as it is written ye ar washed ye ar sanctified ye ar justified in the name of the Lord Iesus and by the spirit of our God 6. Our sanctification in Christ is two wayes First by imputation of that which himself wrought for vs when by the wil of God we wer sanctified by the offring of his body once and thus are we washed from our sins in his blood and God reconciled vs to himself in the body of his flesh through death to make vs Holy and vnblameable without fault in his sight SecoÌ„dly it is by his own gracious work in vs baptising vs with the holy spirit into his death burial resurrection that our old man being crucified with him the bodie of sin might be destroyed henceforth we should not serv sin but give our members servants vnto righteousnes in holynes and so being freed from sin and made servants vnto God may have our fruit in holines and the end everlasting life Both which wayes of our sanctification vvere shadowed out vnto Israel by blood and by oile 7. For when the body of that church was purged once a year the blood of the syn offring was sprinkled in the inmost holy place of the Sanctuary and vpon the altar without to â—ense and sanctify them from the sin and vncleannes of the sons of Israel When the priests were consecrate the blood of their sacrifice was put vpon their right eares thumbs toes and sprinckled vpon their bodies and garments that so they might be sanctified even as before at the making of the covenant the people had beÌ„ sprinckled with blood The holy Ghost thereby signifiing how by the blood of Christ much more our coÌ„sciences should be purged and therefore caleth it the blood of the testament wherwith we are sanctified 8. The precious oynting oyle made of principall spices and called holie did hallow and sanctifie the Tabernacle and al therin the brazen alter and all his instruments the Laver and his foot the Priests their garments on whom it was sprinckled together with the blood of their consecraion for their sanctification and figured out the graces of the Spirit and oyntment that wee have from him that is holy that Christ and his spirit being in vs the body may be dead because of syn and the Spirit life for righteousnes sake whiles the anoynting that we have received dwelleth in vs Christ as a bundle of myrrh lodgeth betweene our brests Thus are we made an acceptable sacrifice vnto God beeing sanctified by the holy Ghost 9. The outward means which God vseth for our sanctification is his truth or word as it is written Sanctifie them with thy truth thy Word is truth By this word fayth is wrought in vs which fayth purifieth the hart sanctifieth the beleevers and causeth them to sanctify the Lord as vnbeleef maketh men that they sanctify him not and therfore is worthily caled the most holy faith The seals of the covenant do also confirm and help forward our faith and sanctification yea even the chastisements of God vpon vs have this vse end that we might be partakers of his holines And we by prayer obteyn at Gods hand as other blessings so this sanctification both of our selves and of al his creatures to our vse Finally this grace is conveyghed both into our bodies into our spirits even into the whol man throughout so great is the Holy-one of Israel in the mids of vs. CHAPT VII How the word of God was communicated with Adam his children of the Saincts interest in the same Forasmuch as the word of God is the truth wherby we our selves ar sanctified and al his creatures vnto our vse even the immortal seed by which we ar begotten and born anew of Gods own wil that we should be as the first fruits of his creatures and the syncere milk without guile wherby we ar nourished grow in faith let vs take a view of this tresure and tree of life which is better to the Saincts then thowsands of gold and silver sweeter also then honey or the honey comb even sweetnes to the sowl and health to the bones which if a man keep he shal never see death 2. Three wayes ther are wherby God maketh himself knowen vnto meÌ„ The first is by his works for the invisible things of him that is his eternall power and Godhed ar seen by the creation of the world the heavens declare his glorie the firmament sheweth the work of his hands the beasts if they be asked wil teach man the fowles of the heaven wil tel him the earth wil shew him and the fishes of the sea wil declare vnto him for how manifold ar the works of
not to offer their offrings of blood nor make mention of their names with our lips not to frequent their assemblies nor eat of their sacrifices though they cal and invite vs thereto for even the word of God and all other holy things are polluted among them their prayers turned to syn and their sacrifices abomination to the Lord. 8. And not in hart and mynd alone are we to mislike eschew their idolatries other evil actions but to keep our bodies as wel as our spirits pure because Christ hath redeemed both with both we must glorify God We may not therfore swear by their idols nor make any other religious mention of them with our lips We may not kisse them nor bow the knee nor do any other signe of reverence vnto them We may not present our bodies at their holy feasts in their hallowed places nor suffer our mouthes to eat of their delicates much lesse repayr to any such places for the repast or feeding of our sowles We may not eyther at allurement of parents brethren or most dear friends or by the example or entisement of the multitude or by the commandment of the Magistrate do these or any of these evils but following the word of God to separate our selves touch no vnclean thing clense vs from all filthines of the flesh and spirit so grow vp vnto ful holines in the fear of God Finally we may not joyn our selves in mariage with any that are noâ— of the same faith and fellowship with vs in the Gospel of Christ. 9. The causes of this restraynt separation from the wicked are First the will glorie of God who to the end we might be his hath severed vs from other people and vpon this condition hath promised to accept vs marie vs vnto himsef in faith that we should giv our selves alone to him and to his service and not run a whoring after strangers And hath made this our refreyning from communion with the wicked one expresse special part of his covenaÌ„t with vs. Secondly it is for our own good least by familarity with the wicked we should learne their wayes receiv destruction to our sowls as others before vs by and for like cariage hav done Therfore aâ—â— we warned not to wander in their pathes nor let our hart decline to their wayes for they go down to the chambers of death and if we be partakers in their syns we shal receive also of their plagues Thirdly it is for the good of those wicked men themselves if such be the grace of God towards them or for their more certayn just condemnation that seeing vs to separate from them and thinking it strange that we run not with them vnto the same evils hearing our reproofs and witnes against them are eyther drawen to consider their wayes and turn their feet vnto Gods testimonies or els blaspheming persist and are hardned in their evill course vnto judgment Fourthly it is for the overthrow of Satans throne and kingdome which the words and works of the Saincts do beat down dayly discovering his errors and abominatioÌ„s keeping themselves and drawing others from his deceipts and snares whereas by coÌ„municating in those evils they should both honour and advance that enemy and strengthen the wickeds hands that they should not turne from their impietie 10. But though we may have no communion with the wicked in their religion nor any other evil action against either table of Gods Law yet in civill affayres we are taught of God to converse with them in peace As to eat and drink with them buy sell make covenants of peace shew kindnes to them pity their estate love them relieve their wants and receive from them for our relief pray for them labour by all gentle demeanure to convert them from their evil way and do any good we can to their sowles or bodies or any thing that is theirs And if we live in their policies and dominions we ought to be subject to al civil Magistrates high or low and that of conscience pay theÌ„ their tributes customes other like duties for their common wealth to bear their exactions oppressions persecutions patiently without rebellion or resistance and even pray for them that shal so misuse vs that thus as much as in vs lieth we may do good vnto have peace with al men in all things except syn be perfect as our father which is in heaven is perfect CHAP. X. How the Saincts are called out of themselves taught to forsake their owne wayes and works that they may have communion with God in Christ. FOrasmuch as al meÌ„ bear in their bosomes naturall corruptions bred with them in the womb brought vp with them from the cradle wherby they ar al alike children of wrath our separation from other wicked wil litle availe vs vnlesse we be also separated from our selves and learn to renounce the lusts and affections yea even the fayr-seeming works and wisdom of the flesh For what ar we the better for avoiding outward pollution by others if a fretting leprosy cleav to our flesh bones and our own clothes do make vs filthy 2 To draw vs therfore quite out of the miry pit of corruption the Lord hath caled vs from the love and liking of our selves also as being naturally both his enemies and our own teaching vs that our wits are vncapable of his heavenly mysteries our reason enmitie against him his Law our thoughts purposes evil our affectioÌ„s brutish our wisdom foolishnes al our glorious grace as the flour of grasse and that therfore we must be turned and become as litle children even born againe or els we cannot see the kingdom of God 3. In matters of religion we must not do what seemeth good in our own eyes nor choose our own wayes nor forge things out of our own harts nor make to our selves any similitude of things in heaven or earth nor walk in our own counsels for what is man that he should invent services of God or do any thing which the Lord requireth not at his hands The things of God knoweth no man but the spirit of God of him therfore we must learn his fear what he commandeth that onely must we doe we may not put to it nor take ought from it For when Israel set their own thresholds and posts by the Lords they defiled his holy name with their abominations 4. The mysteries of his faith we may not measure by carnall reason or our own shallow vnderstanding but learn with reverence to beleeve all his words knowing that the things which eye hath not seen neyther
evil that he may know that the fear of the Lord is his tresure as sayth the Prophet 16. But because the end of the Commandement is Love out of a pure hart and of a good cōscience of faith vnfeighned Love is the fulfilling of the Law therfore hath God comprised his whol wil touching our Sanctification and obedience in two precepts 1 Thow shalt Love thy Lord thy God with al thy hart with al thy sowl and with al thy mind 2 Thou shalt Love thy neighbour as thy self on these two commandements hangeth the whol Law and the Prophets As evil therfore is to be hated and eschewed so that which is good ought to be loved and cleaved vnto the head and fountain of al which good is onely God himself who first is to be loved and above all but hath given vs this commandement that he which loveth God should love his brother also 17. And as we have of him this Law of love so have we from him the grace to love both him his law and shal from him receive the fruit therof which is Life This Moses shewed Israel of old saying The Lord thy God wil circumcise thyne hart and the hart of thy seed that thou mayst Love the Lord thy God with al thy hart and with al thy sowl that thou mayst Live Thus we love him because he loved vs first and hath inclined our harts drawn vs after him Again because as Christ sayth he that hath his cōmandements and keepeth them is he that Loveth him therefore have we this rule direction given vs by Moses further joyning these two togeither Thou shalt love the Lord thy God and shalt keep that which he commandeth to be kept that is his ordinances and his lawes and his commandements alway 18. From this ariseth much cōfort to the Saints which finding themselves affected with the Lov of God feeling his love shed abroad in their harts by the holy Ghost which is given vnto thē do grow in this grace keep themselves in the love of God looking for the mercy of our Lord Iesus Christ vnto eternal life They lov his commandements above the finest gold therfore have much peace and shal have no hurt or scandal their delight is in his cōmandements which they have loved their hands also doe they lift vp vnto them and herevpon doe expect to be quickened and conserved in life according to the loving kindnes of the Lord who preserveth al them that love him keepeth covenant and mercy towards them and causeth al things to work togither for the best vnto them For God is Love as sayth the disciple whom Iesus loved and he that dwelleth in love dwelleth in God and God in him and grace shal be vnto al them that love him vnto immortalitie Moses in spirit foreseing this sayd vnto Israel I cal heaven and earth to record this day agaynst you that I have set before you Life death the blessing the curse therfore chuse Life that thou and thy seed may live by loving the Lord thy God by obeying his voice and by cleaving vnto him for he is thy Life and the length of thy dayes 19. But because our Life is hid with Christ in God though now we be the sonnes of God yet it doth not appear what we shal be but when Christ which is our Life shal appear then shal we also appear with him in glory be like vnto him and see him as he is therfore hath he given vs another grace perteyning to Life and godlines called a living Hope vnto which God of his aboundāt mercy hath begotten vs by the resurrection of Iesus Christ from the dead This vertue respecteth our good that is to come our inheritance reserved for vs in heaven yea thither hath it power to come entring as the Apostle saith into that which is within the vail whither the forerunner Iesus is for vs entred in this Hope we have as an anker of the soul both sure stedfast holding it fast in al tempests of tribulations or tentations knowing as Salomon sayth that ther is an end and our hope shal not be cut-off 20. Ther be two companions and as it were sisters of this grace 1 Faith 2 patience Faith goeth before as the guide and susteyner being the subsistance or ground of things hoped for as Abraham by faith even above hope beleeved vnder hope Patience accompanieth it and teacheth to wayt as it is written if we hope for that we see not we doe with patience abide for it And thus is fulfilled that which Isaias sayth he that beleeveth shal not make hast and consequently shal not be ashamed but being assured that he which shal come wil come and wil not delay though he tary yet we wayt as the prophet biddeth vs because the Father which hath loved vs hath given vs everlasting consolation and good hope through grace and hope maketh not ashamed yea we rejoyce in hope as being the thing wherby we ar saved he which is the God of hope filleth vs with al joy and peace in beleeving and causeth vs to abound in hope through the power of the holy Ghost 21. One of the special promises which the anker of Hope layeth hold vpon and that by reason of the Covenant of God with vs is the Resurrection of the Dead For as God caling himself the God of Abraham Isaak Iaakob when they wer dead vnto the world but Living vnto him did teach his people therby that he would rayse them vp again from death as our Saviour expoundeth his Fathers oracle even so we all that are in the same covenant of grace and have him for our God do beleev that after our flesh hath ben sown in dishonour and seen corruption it shal be raysed in glory by the power of God for in our graves we shal heare the voyce of Christ at his appearing shal come forth vnto the resurrection of Life And then shall we injoy all the good promises in that Citie which hath foundations whose buylder and maker is God who is not ashamed of vs to be called our God because he hath prepared for vs a citie 22. Thus have we through the grace of our God those three heavenly vertues mentioned by the Apostle 1 an effectual Faith 2 adiligent Love 3 and the patience of Hope in our Lord Iesus Christ by Faith to beleev the mysteries of life and al his word by Love to cleav vnto him and keep his commandemēts by hope to exspect the fulfilling of al good promises which God that cannot lie hath made vnto vs and these three things doe abide with vs during this present life that walking in them we may
shal be broken in peeces take counsel togither yet shall it be brought to naught pronounce a decree yet shall it not stand for God is with vs. The Patriarchs moved with envie sold Ioseph into Aegypt but God was with him sayth the scripture and delivered him out of al his afflictions To Iakob God sayd turne again to the land of thy fathers to thy kinred I â—ilbe with thee in his return he was in daÌ„ger prayed ô God of my father AbrahaÌ„ c Lord which sayd est vnto me return to thy countrie and kinred and I wil do thee good Thus alwayes the Saincts assure theÌ„selves of good by Gods presence with theÌ„ and of shelter froÌ„ evil count them selves naked and helplesse when he withdrawes his face as when in displeasure he had moved his Tabernacle farr off from the host of Israel and seemed as if he would have walked no further with them then Moses sayd If thy presence go not with vs cary vs not hence wherin now shall it be known that I and thy people have found favour in thy sight shal it not be when thou goest with vs so I and thy people shal have preeminence before all people that are on the earth Finally as the Saincts encourage themselves against their foeâ— with this their shadow is departed from them the Lord is with vs fear them not so God foretold that when many tribulations should come vpon his people they then would say Are not these troubles come vpon me because my God is not with me 28 For the presence of God communion of his graces so saveth his Saincts out of al adversities that no wisdome counsel or strength of any enimy can hurt no creature can hinder them froÌ„ their happines the Lord their God who goeth before them he fighteth for them and rideth vpon the heavens for their help the eternal God is their refuge vnder his armes they are for ever he casteth out the enemy before them and sayth Destroy so as wax melteth froÌ„ the presence of the fyre the wicked perish from the presence of God But his people he vpholdeth in their integritie and doth set them before his face for ever both they and their seed shal stand fast in his sight for they ar his portion or inheritance and they shal walk in the light of his countenance he leadeth them with his own glorious arm dividing the waters before them to make himself an everlasting name he sayth prepare the way take vp the stumbling blocks out of the way of my people so causeth he them to goe vpright giving strength vnto him that fainteth multiplying might to him that hath no power and they renew strength they lift vp the wings as the eagles they run are not wearie they walk faint not He supplie 〈…〉 their waÌ„ts filling the hungry sowl with good satisfying the soule that thirsteth after righteousnes for righteousnes goeth before him setteth her steps in the way he bringeth neer his justice it is not farr off and his salvation shal not tarie for he giveth it in Sion and his glory vnto Israel 29. And they again being a people in whose hart is his law knowing that two cannot walk togither as sayth the prophet except they be agreed labour by faith to hav peace with him aud to walk before him in vprightnes to walk worthy of him and please him in al things being fruitful in al good works and increasing in the knowledge of God For this they hav promised vnto him when they entred into his covenant therfore are their sowles delivered from death that they may walk before the Lord in the land of the living And because to walk before God is to walk in his Law as the scripture teacheth therfore love they the law of the Lord it is their meditation continually and it is written vpon the table of their hart their delight is in his commandements which they have loved their hands also doe they lift vp vnto them their mouth talketh of them their feet run in them their soule keepeth them and they wil never forget them al their members are given vp as instruments of righteousnes to serve and please the Lord they apply their hart to fulfil his statutes alwaies even vnto the end Thus their righteousnes goeth before them and the glory of the Lord embraceth theÌ„ he strengthneth theÌ„ in the Lord they walk in his name their harts being stable and vnblameable in holynes before him and there is no condemnation vnto them for that they are in Christ Iesus and walk not after the flesh but after the spirit 30. And now they eat their bread with joy and drink their wine with a cheerful hart because God accepteth their works the words of their mouthes the meditation of their harts They please him and have his blessing even in their civil affayres and handy labours the world and al earthly creatures are subdued vnto them and they vse them for their service and comfort in the Lord if they eat it is to the Lord if they eat not it is to him also giving God thaÌ„ks and doing al things that they doe vnto his glorie So though they be in the world yet are they not of the world and though they walk in the flesh yet warr they not neyther walk they after the flesh but being on earth their conversation is in heaven and the way of Life is on high vnto them to avoyd from hel beneath They seek the Lord and his strength they seek his face continually and with the joy of his face he maketh them glad and in the secret therof he hideth them from the pride of men he keepeth them as the apple of his eye He sayth vnto them Hear my law o my people incline your ears to the words of my mouth obey my voyce and do al things which I command yow so shal ye be my people and I wil be your God they answer al peoples wil walke every one in the name of his God and we wil walke in the name of our God for ever and ever teach vs thy way o Lord and we wil walk in thy truth knit our harts to thee that we may fear thy name Thus hoping for his glory which is to be reveled they purge themselves as he is pure and walk in the light as he is in the light having fellowship one with another the blood of Iesus Christ his Son clensing them from al syn And the Lord giveth strength vnto his people the Lord blesseth his people with peace he is as the dew vnto theÌ„ they grow as lilies and fasten
church of Ierusalem not to do the like nor partake in her sisters evils but when they became both after one sort the Lords hart forsook them both alike and because Ierusalem walked in her sisters way therfore God gave the others cup into her hand the cup of destruction and desolation For the Lord being exceeding wroth with Israel and having put them out of his sight that none was left but the tribe of Iudah onely yet Iudah not keeping the coÌ„mandements of the Lord their God but walking after the fashion of Israel which they vsed the Lord did therfore cast off al the seed of Israel afflicted them and delivered them into the hands of spoylers vntil he had cast them out of his sight It behooveth al therfore to mind wel their communion both with their own and other churches and to nourish peace but in holynes to keep coÌ„munion but in light not in darknes for we must all appear before the judgmeÌ„t seat of Christ where everie one of vs shall give account of himself vnto God and every man bear his own burtheÌ„ As we have sown in this flesh so shal we reap the sowl that hath sinned shall die Noah Daniel and Iob shal deliver neyther son nor daughter but their own sowles by their righteousnes And whosoever overcometh shall inherit all things and shal not be hurt of the second death Sow to your selves in righteousnes reap after the measure of mercie Hos. 10. 12. The conclusion SEeing theÌ„ we hav received such grace from God so many as beleev in the name of his son Christ as that we are raised vp from the graves of syn wherin we al lay naturally the children of wrath ar caled with a holy caling from the servitude of Satan and syn and al coÌ„munion with the wickednes of this world to serv the Lord in freedome of spirit and newnes of life according to his word are conjoyned in a holy societie with himself after a wonderful incomprehensible manner apprehended by fayth and one with another in the fellowship of the Gospel being through his mercie made a chosen generation a kingly priesthood washed froÌ„ al our syns in the blood of Christ and reigning with him on earth by mortifying subduing our earthly members and seing we hav in this estate al the promises of life blessing and salvation the presence and protection of him our God the guard and assistance of his holy Angels whatsoever thing is good for our help joy and comfort whiles we live on earth What remayneth theÌ„ but that we purge our selves from al filthines of the flesh and spirit so grow vp vnto ful holines in the fear of God making streight steps vnto our seet ruÌ„ning with patience the race that is set before vs fighting the good fight of faith and of afflictions resisting syn both in our selves and others nourishing mutual love and peace making an end of our salvation in fear trembling That after we hav ended this warfare in the flesh and hav so fought as we win the victory and none other get our crown when our sowles shal flit out of these earthly tabernacles our bodies may sleep and rest in their beds til our chaÌ„ge come our sowles not sent to the spirits in prison but received among the spirits of just and perfect men we may so rest from our labours and wayt for the ful redemption of our bodies at that day when our Lord Iesus shal shew himself from heaven with his mighty Angels in flaming syre to render vengeance vnto them that know not God nor obey the Gospel of our Lord Christ punishing them with everlasting perdition froÌ„ his presence from the glory of his power and to be glorified in his saincts and made marveilous in al them that beleev which al shal be wher himself is see the blessed face of God there enjoy that heavenly communioÌ„ in the great assembly of al Saincts with everlasting joy vpon the 〈…〉 heads wher sorow and mourning shal be forgotten and al happines pleasures possessed for evermore For desire of that day the spirit the Bride say Come And let him that heareth say Come The faithful and true witnesse sayth Surely 〈…〉 quickly Amen Even so come Lord Iesus He that is a Sainct let him be sanctified stil Rev. 22. 11. Of the three sorts of meÌ„ al diversly affected in things concerning God Men are eyther OPEN WICKED HYPOCRITES SAINCTS â—icentious and profane livers professed enimies of the law of the Lord. Iob. 21. 14. 15. outwardly religious but inwardly wicked hating Gods law and the true righteousnes Isa. 29. 13. Mic. 3 11 that rightly beleev obey Gods word with their vtmost power the friends of the Lord. Psal. 119. 3 5 10. 11 c. These are born but after the flesh therfore savour they onely the things of the flesh aÌ„d remayn as they ar by nature Children of wrath Ioh. 3. 6. 1 Cor. 2. 14. â—â—h 2. 3. These seem to be renewed born again of ye Spirit they are inlightned and boast of heavenly grace yet continew they stil in their old naturall corruption vnwashed from their filthines Heb 6. 4. Isa 65. 5. Ioh. 8. 41. 42. Pro. 30. 12. These are born a new not of blood nor of the wil of the flesh or of man but of God therefore they savour the things of God and mind heavenly things being children of Wisdome Iohn 1. 13. 3. 3â— Luk. 7. 35. These ar neither chosen of God nor called being neyther of the church nor in the saine Psa. 11. 5 Rev. 22. 15. 1 Cor. 5. 82. These are caled but not chosen ar in the church for a a while but not of it Math. 22. 14. 1 Iohn 2. 19. These are called and chosen of God ar both in of the Church and so continew Ephes. 1. 4. c. Iob. 17. 9. In these syn dayly increaseth inwardly aÌ„d outwardly til righteousnes in them be vtterly extinct Psal. 36. 1. 2. 3. 4. In these righteousnes increaseth outwardly but sin liveth inwardly and aboundeth Isa. 1. 11. c. Ier. 3. 4. 5. In these syn dyeth and righteousnes revâ—â—eth dayly both inwardly and outwardly 〈◊〉 6. 2. â— 4. c. To these the Law if it be sent cometh in tables of stone for such is the nature of their harts but they receiv it not the tables ar broken before they come at them for these dance as it were about the goldeÌ„ calf of their own impietie Iâ—â—â—w not what is becom of Moses they break and violate all Exod. 32. Yet vnto such the law is given mid lieth vpon them as a â—urse and condeÌ„nation 1 Tim. â— 9. Deut. 27. 15-26 To these God giveth the stony tables and they receiv them but Moses face so shineth that they can not look vpoÌ„ him vnlesse heveil