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
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
the breath of his lips woūding kings treading down peoples in the day of his wrath Therefore the poor shall committ themselves vnto him and triumph in his salvation saying The Lord is king for ever and ever the hethen are destroyed forth of his land the kingdomes of this world are our Lords and his Christs and he shal reign for evermore 24. Secondly he cōmunicateth with his Saincts this grace to be Kings also with him and to reign on earth that as himself sitteth ruleth vpon his throne is a Priest vpon his throne and the counsell of peace is between them both so they whom he hath made kings Priests vnto God his Father being a kingly priesthood even a kingdom of Priests and an holy nation having part in the first resurrection the second death may hav no power over them but being the Priests of God and of Christ and reigning with him the terme of yeres limited at last whē they have overcome may sit with Christ in his throne even as he overcame sitteth with his Father in his throne 25. This spirituall kingdome wherby the Saincts reign on earth is first over their own syns and corruptions for they are careful to be vpright with God and to keep themselves from their wickednes and the Lord subdueth their iniquities that syn shal not have dominiō over them because they are freed from it and made servants vnto God having their fruit in holynes and the end everlasting life And this victorie whereby they overcome themselves is greater thē al earthly conquests according to the true proverb He that is slow to anger is better then the Mighty man he that ruleth his own spirit is better then he that winneth a citie Secondly it is over the world which also they set themselves against as knowing that it lieth in wickednes the wisdom thereof is foolishnes cometh to naught the pleasures of it are vanitie and vexatiō of spirit the sorowes of it work death and the amitie thereof is the enmitie of God therefore flee they the corruption that is in the world through lust walking before God as strangers pilgroms on earth not loving the world nor the thinges that are in the world which have neyther satisfying nor fruit in thē but being crucified vnto it it vnto them they keep thēselves vnspotted of it free frō the bondage servitude of the same they vse it as though they vsed it not they bear with patience al the reproches injuries that it offreth yea though they be made the gazing stock as the filth of the same yet are they more then conquerours through him that loved thē and do fulfil that which is written All that is born of God overcometh the world this is the victorie that overcometh the world evē our faith Thirdly the conquest of the Saincts is over Satan himself the prince of this world and worker of all mischief Him also they resist stedfast in the faith and doe overcome him by the blood of the Lamb by the word of their testimonie and love not their lives vnto the death so that wicked one fleeth from them and toucheth them not for they keep themselves because they are begotten of God who wil tread that adversary vnder their feet shortly with him shal be destroyed the last enemy Death And as now the Saincts doe reigne with Christ on earth by faith and patience so then having judged the world and even the Angels they shal reign with him in glory in heaven for evermore 26. To teach vs this Communion with Christ we have in the scripture many doctrines similitudes as that he will make his church a roller a new threshing instrumēt having teeth for to thresh the mountayns and bring them to powder make the hils as chaff that he giveth strength and power to his people making their horn yron their hoofs brasse themselves as his bewtiful horse in the battel that they shal be as the mighty men which tread down their enimies in the myre of the streets in the battel for the Lord of hosts shal defend them they shal devowr and subdue their foes That Christ shal make his children Princes throughout all the earth as himself hath many Crowns vpon his head so will he cōmunicate them with his Saincts as the crownes of his figure Iesus son of Iehozadak the high Priest were to Helem Tobijah and others for a memorial in the tēple of the Lord. That as Christ is the head corner stone vpon which whosoever fal shal be broken on whomsoever it fal it shal grinde them to powder so Ierusalem his church shall bee made a heavie stone for al people al that lift it vp shal be torne though al the people of the earth be gathered togither against it That as Christ shal crush the nations with a scepter of yron and break them in peeces like a potters vessel so he that overcometh and keepeth his works vnto the end to him will he give power over nations he shal rule them with a rod of yron that as potters vessels they shal be broken even as he received of his Father so will he give to that man the morning starre 27. To illustrate this Cōmunion between our Saviour and vs we have the similitude of an humane bodie the mēbers wherof by their due joynts and synewes ar joyned to the head receiv from it life and motion and government in al the actions and affayrs so Christ is the head of the body of his church communicateth with al the Saincts his members life and grace and al good things for their conservation Also of a vine or Olive tree whose branches ar made partakers of the juice sap and fatnes that is in the root stock so we abiding in Christ the true vine doe by the juice moysture of his grace live and bear fruits to the prayse of God Agayn as the husband and wife ar not two but one flesh the first woman builded of the rib of man was flesh of his flesh and bone of his bone and so did love live togither partaking ech with others wel fare in like manner are we joyned to the Lord made one spirit he that made vs is our husband and we are maried to him in faith wherevpon he nourisheth cherisheth vs for we are members of his body of his flesh and of his bones and this is a great Secret as the Apostle sayth which they that would behold had need be caried in Spirit as was Iohn to a great an high Mountain there to be shewed this Spowse adorned with the
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
theyr Maker no guiltie fears to afflict the sowl no noysom lusts to reign or rebell in their bodies nor any other means to hinder or disturb the peace and communion or cause jarr and debate among al or any Gods handy works 6. But some of those sonnes of God the Angels soon sinned abode not in the truth neyther kept their first estate but forsook their owne habitation wher they dwelt in blisse with God and so became the causes of their own endlesse and vnspeakable miseries For they having fallen of their own accord wer not holpen nor spared but forsaken of God separated from the other holy and elect Angels thrust out of Heaven and bound in bonds of eternall night and darknes to be reserved for judgement at the appointed time 7. These Spirits being of Saincts become vnclean Divils hatefull to the Lord impenitent and malicious in themselves fel also to be mankillers even from the beginning and liars against the truth of Gods word assaulted our first Parents the woman by the Serpent the man by the woman by subtilty drew them into transgression of Gods playn Law and so into the snares of sin and death and this soon after their seating in paradise as by Moses narration doth appeare For which willing transgressiō wherby those our progenitours wrapped themselves al their offpring in everlasting woe and wretchednes the communion and peace between God and man was soon disanulled also with al earthly creatures for mans sake Then was Gods curse poured out on the head of that old Serpent his wrath into the world wher the creature became subject to vanitie Man which had hid himself from the face of his Maker was found out arraighned and judged for his disobedience was thrust out of the garden of pleasure and the holy Angels kept him from the tree of life Thus was his happines sodainly changed into miserie in labour sorow to spend his dayes til the spirit goe out of him vnto God for judgment the body return to dust Man that is in honour and vnderstandeth not he is like to the beasts that perish Psalme 49. 20. Chapt. 2. Of the horrible miseries that Divils and men fel into after they had forsaken God That we may the better discern Gods grace vnto vs in Christ who hath freed vs from al calamities and restored vs to a most happy state from which we shal never fal let vs take a view more particularly of the many miseries which syn did bring vpon the creatures so wil the benifit of our redemption appear most precious our harts shal be filled with gladnes and our mouth with songs of prayse to him that hath saved vs from so great a destruction 2. The Divil having willingly rebelled against God repented not of his wickednes but being ful of malice set himself as an enemie against the Lord and his creatures And for this cause is named in Hebrew Satan that is ◠ffiend an adversarie enemie or resister hindering al good beginning and helping forward al evil He is caled also with his felowes Shedim that is wasters for the scath and hurt which they doe preying vpon the creatures and spoiling them and Seghnirim that is rough rugged or hayrie for the horror of ther hiew wherin they appeared like Satyrs or other vgly creatures and wherwith they terrified such as saw thē In Greek he is named Diabolos Divil that is a calumniator because he maliciously accuseth detracteth depraveth the persons words actions not of men onely but even of God himself He is caled also the wicked or malignant one for molesting with his fyrie darts endevouring mans ruine miserie the Tempter for assaying to draw men vnto sin a Serpent a Drago for his subteltie fiercenes and venemous nature an vnclean spirit for his filthines a lying spirit for his falshood and deceit being a Liar and the father thereof no truth is in him And though one Divil be principal yet hath he many partners caled his Angels al of them malicious and vnclean spirits like himself going about with him that roring lion to rend and to devour These spiritual wickednesses ar authors instruments and abettours of al maner vngodlines vnrighteousnes abomination and vncleannes they seek by al means to overthrow Gods kingdome to stablish their own therfore like ravenous birds they devour vp the seed of the word least men should believ it and be saved like envious men sow tares among the wheat and goe their way they corrupt mens minds with errors heresies the doctrines of Divils Great knowledg they hav to doe evil and ar therefore caled daemones that is cunning or skilful great abilitie also to effect it and ar therfore named principalities powers their captain being caled the Prince of this world for his effectual working in the children of disobedience is compared to a strong man armed keeping his pallace yet is he also raunging abroad and very diligent to work mischief therfore compasseth the earth to and fro and walketh about in it seeking to winnow the godly as wheat and make their saith to fayl And as ther is no end of these fiends wickednes in themselves their own abominable nature so neyther would ther be end or measure of their cursed actions and effects wer it not that God restreyneth their malice and hath set vp the kingdome of his holy son Iesus to loose the workes of the Divil to destroy abolish him 3 And as these fowl spirits being fallen from grace thus set them selves against God al goodnes so God againe cast them out of his favour from his presence wherin is the fulnes of joy from the cheerful light libertie and happines which they injoyed thrust them down into hell there keeping them in everlasting chaines vnder darknes vnto damnation in that day when he wil come to judge the world And although they have in the mean space some loosnes libertie not onely to range abroad in the world but even to appear before God in heaven when he pleaseth so to suffer them yet hav they no joy in his presence but horror trembling neyther is ther any comfortable communion between his majestie and them nor peace between the holy spirits them but Michael and his Angels warreth against them striveth with them and rebuketh them in the name of the Lord for his chosens sake Enmitie hath he also put warr between the saincts on earth and them the saincts whom he hath redeemed from their damnation by the blood of his beloved son by whose blood they overcome and vnder their feet the God of peace wil tread down Satan shortly In dread those
fruitlesse lamentation in that second death and vtter darknes where the †worm shal not die nor the fyre be quenched for evermore This is the portion of the wicked from God and the reward of their sins from the hand of the Most High The wicked is kept vnto the day of destruction they shal be brought forth to th◠day of wrath Iob. 21. 30. CHAP. III. Of mans redemption the renewing of his peace by the grace of God in Iesus Christ. 1. God though he spared not the Angels which sinned of their own accord and maliciously drew man into their condemnation yet shewed he favor to Adam and his children when it was neyther deserved nor asked For of them he had chosen to be his before the foundations of the world prepared for them a kingdome which it was his pleasure to giv vnto them therfore could he not be hindered no wisdome nor vnderstanding nor counsel could prevail against him but his own counsel did stand for ever the thoughts of his hart throughout al ages he also is greater then al and none is able to take his sheep out of his hand therfore he sayd vnto them when they were polluted in their own blood ye shal live even when they wer in their blood he said vnto them ye shal live I wil redeem them from the power of the grave I wil deliver them from death 2. Yet because as his mercy should be magnified his justice also was to be satisfied and death inflicted for the transgression of his law now mans miserie weaknes was such as endure death he might but overcome it he could not nor deliver his sowl frō the hand of the grave therfore had God of his rich grace and incomprehensible love ordeyned his onely begotten Son which was in his bosome one with himself and in glorie with him before the world was by whom al things were created in heaven and in earth things visible invisible and in whom al things consist even this his own dear son had the Father ordeyned before the foundatiō of the world that he should save his people from their syns and deliver them from the wrath to come 3. And forasmuch as being in the form of God and very God himself who liveth and is blessed for ever he could not in that nature glorie wherin onely is immortalitie partake with mans wretchednes or tast of his death which yet by Gods grace he was to tast for al men therfore was it also ordeyned that the Word should be made flesh even the Son of God when hee came into the world should be made of a woman and of the seed of earthly man according to the flesh that he should take on him the form of a servant and be found in shape as a man partaker with his children of flesh and blood that he might suffer for their sake be touched with the feeling of their infirmities and in all things tempted in like sort yet without syn 4. This incarnation of the Lord wherby he should become our Emmanuel that is God with vs was not to be mans work or brought to passe by carnal generation but by the holy Ghost and power of the most high overshadowing a virgin whereby she should conceiv in her womb and bear a holy thing that should be caled the Son of God Who for the fulnes of the grace of the Godhed which was to dwel in him bodily the spirit wherewith he was to be anoynted should be named the Messiah and the Christ that is the Anoynted of God for the salvation of synners should be crowned with the title of Iesus that is the Saviour or Deliverer at whose name every knee should bow both of things in heaven things in earth things vnder the earth and everie tongue confesse that Iesus Christ is the Lord vnto the glory of God the Father who gave him to be his salvation to the end of the earth 5. For by this his Son the brightnes of his glory God would reconcile the world to himself not imputing but freely forgiving their syns vnto them and by this image of his owne invisible maiestie would renew the heavenly image in man which now was defaced giving him a new hart and a new spirit even putting his own spirit within him making him a new creature For wheras the first Adam was made but a living sowl and having lost his life by syn could not recover the same againe but death reigned over al this second Adam which was a live-making spirit should quicken them that wer dead in trespasses and syns and by his voyce should rayse them vp and give them life eternal that so the dead men might liv againe and they awake and sing that dwel in dust 6. The way to work out this wōdrous grace for mens redemption was appointed to be by great afflictiōs through which the Prince of their salvation was to be consecrate that many children might be brought vnto glory For this Son of God the Lord and heyr of all things was to †empty himself and take on him the form of a servant to become lesser then the Angels yea more deformed then the sons of Adam even a worm and not a man the shame of men and contempt of the people that when we should see him he should have neyther form nor bewtie that we should desire him though yet in himself he was much fayrer then the sons of Adam al his parts and features and countenance so excellent as he was wholly delectable 7. So when the first begotten of the Father was brought into the world though al the Angels of God did worship him the winds and seas obeyed him the Fish payed his tribute the wild beasts lived at peace with him and the very Divils confessed him and were afrayd yet wretched man would not acknowledge him his own received him not he was a stranger to his brethren an aliant to his Mothers sons despised he was we esteemed him not Yea God himself would break him make him subject to infirmities lay vpō him the iniquity of vsal for we made him to serve for our syns we wearied him with our iniquities so that innumerable troubles compassed him about our syns which now were his tooke such hold vpon him that he was not able to lookvp for which a cup was givē him of the Father to drink ful of sorow fear heavines agonie that made his sowl heavy even vnto the death he prayed his Father that if it had been possible it might hav passed from him offring vp his prayers with
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
people ar named the people of the Holy ones 2. Iesus Christ as he is God manifested in the flesh is the Sainct of God the Holy one and the True even the holy one of Israel being himself ful of the Holie ghost and therwith baptiseth his church wherof he is the mediator And was figured out by the High priest in the law who in type of him was also caled the Sainct of the Lord and caried this writing graven in gold vpon his forehead Holines to Iehovah With this Iesus our redemer we that beleev hav a very neer communion according to that which is written He that Sanctifieth which is Christ and they that are sanctified which are his people are al of one for which cause he is not ashamed to call them brethren And again God is faithful by whom ye are caled vnto the communion of his Son Iesus Christ our Lord. 3. The elect and blessed Angels are also Saincts having sanctitie by creation continewed and confirmed vnto them for ever These heavenly spirits have communion not onely with God in whose presence they stand but also with vs the children of God through fayth by which we are come vnto the great assemblie of the many thowsands of them have them for our guardians and acknowledging themselves to be our fellow servants 4. Al men and women caled to the faith of God ar Saincts by caling being sanctified by Christ Iesus and one with an other are holy brethren Of these some are Saincts departed this life and sleeping in the Lord othersome ar on earth whiles they here live notwithstanding their many infirmities afflictions ar Saincts of the most High a holie nation 5. This happy societie our fathers of old saw shadowed in the Tabernacle wher God dwelt among mē His own gracious presence appeared when his glorie filled the Tabernacle his voice was heard of Moses out of the same and the Ark of his strength was a continuall signe of his residence and rest therin His son Christ was represented by the Mercie-seat or Propitiatorie covering the Ark in whom and by whom God is reconciled with his people who therfore is caled the Propititiatory or Reconciliation from that was the voyce of God heard speaking even as by Christ he speaketh to the end The Angels were figured in the Cherubims vpon the mercie-seat and in the courtaines of the tent round about for so those blessed Spirits ' minister vnto Christ and to his church the heyrs of his salvation The multitude of beleevers were resembled in the twelve cakes according to the number of the twelve tribes of Israel set vpon the pure table before the Lord with pure incense vpon them to be for a remembrance offring by fyre to the Lord in steed of them So we Christians are vnlevened cakes standing before the Lord in his church and being in Christ a sweet odour vnto him who still hath his spirituall Tabernacle with men and dwelleth with them CHAP. V. HOlynes or Sanctitie vvhat it is THe Scripture caleth that thing or person holie which is separated from profanenes pollution and is addicted or applied to divine vse or service of God Thus the Sabbath day was hallowed when God had severed it from commune labour and humane employments to be spent in heavenly exercises and meditations wherevpon it is named the holy Sabbath of rest to the Lord The like is to minded for all other feast dayes appoynted of God for holy convocations The firstborn of man and beast were sanctified to the Lord by being exempted from mans vse dedicated to God and imployed in his service Hence was it that all strange or vnclean persons were forbidden to eat yea or to touch the holie things And when the Israelites were sanctified ceremonially it was by washing their garments absteyning from their wives thus preparing their bodies and minds to converse with God And in the whole course of their life this was their sanctification and signes thereof to absteyn from all syn and vncleannes as also from communion with the sinners and vnclean and to give themselves to the service of God keeping of his lawes 2. This is to be seen in many particulars As the calling and separating of Israel from other people that they might be holy vnto God The shadow herof namely abstinence from eating vnclean meats which figured their refreyning from the fellowship of wicked men for a signe and testimony of their sanctification holines with the Lord. To Moloch they might not offer their childrē for that was to defile Gods sanctuarie and pollute his holy name nor turne after sooth-sayers for the same cause All moniments of idolatrie they were to destroy because they were a holy people to the Lord their God Idolatrous rites and customes they were to refreyn for the same cause Even their bodily excrements were to be covered that their host might be holy before the Lord. And being thus clensed from evill they wer willed to remember and do al his commandements and so be holy vnto their God 3. The new testament also teacheth this same whiles it opposeth sanctitie vnto all manner syn and vncleannes and exhorteth vs to clense our selves from al filthines of the flesh and spirit and so grow vp vnto ful holines in the fear of God that being sanctified throughout we may by good works give all our members servants vnto righteousnes in holines CHAPTER VI. HOw holines is given vnto God and Christ and how vnto creatures HOlynes is ascribed vnto God in the word both by Angels men in two respects 1. Because he in himself is sanctitie and puritie it self and it is vnpossible that in him should be any evill syn or vncleannes He is light darknes in him there is not any he delighteth not wickednes neyther shal evil soiourn with him he cānot so much as be tempted with evil therefore is hee sequestred from this synfull world and heaven is the habitation of his holines 2. Againe because he is the onely author and effecter of all holines sanctimonie in whomsoever sanctifying vs his people giving his Sabbath for a signe hereof advancing vs hereby above all nations which he hath made this being one of his principall blessings He giveth holines to all things about him to the heavens and to earthly places where hee vouchethsafe to appear or remayn So that none is holy as Iehovah he is a holy God sanctified in iustice and let al flesh blesse the name of his holines for ever and ay 2. Iesus Christ hath holines in his divine nature equal with the Father and Holy Ghost and in his manhood hee was holy by byrth in
sowles so wondrously saved in the water as by a Baptisme the Serpent had his seed stil which in processe of time was discovered in the person of Cham his posteritie and by the Patriarch Noah was accursed Which wicked brood to get themselves a name went about to build a tower vp to heaven in the land of Shinar the place and habitation of Wickednes wher God confounded their lips scattred them from thence stayed their proud building and Babel or Confusion is their monument to this day And when not onely Chams cursed progeny but also the seed of blessed Sem even â—erah the father of Abram and Nachor fel to idolatrie and they served other Gods or rather in deed Divils as the scripture also nameth them then God caled Abram from his countrie kinred and fathers house to go into the land which he would shew him vnto which caling he by faith obeyed and departed not knowing wither he went 8. The Lord who was the caller and redemer of Abram gav him two gracious promises to confirm his faith as 1. that he should inherit the land of Canaan to which he brought him 2. that he should hav heyres of his own seed to inherit it after him even a great nation and one seed specially which was Christ in whom al families of the earth should be blessed With these promises and blessing and ronoume adioyned to them the Lord perswaded him to forsake his idolatrous countrie and communion with idols and to walk before him who was God the Alsufficient and to be vpright and gav him the covnant of circumcision the seal of the righteousnes of the faith which he had he gav him also two sons Ismael of Hagar a servant born after the flesh and Isaak of Sarah a free woman born by promise 9. But he that was born after the flesh fel to profanenes became a mocker and persecutor of the true and promised seed wherfore he was cast out of the church the howse of Abraham and lost the honor of being reputed his seed or heyr with Isaak the freeborne and child of promise 10. Againe vnto Isaak wer born Esau and Iakob but God loved Iakob and hated Esau and he also degenerated and became profane sold his birth-right and lost his blessing and was separated from his brother Iaakob vnto whom alone the blessing of Abraham was derived 11. Iaakob whose name was Israel being willed of God to build him an altar at Bethel before he would do it had a care to purge his howshold of the false Gods wherwith they wer defiled who giving him both their Idols idolatrous jewels he hid them vnder an oke at Sichem for he knew that the worship of God of Idols could not stand togither Afterwards he went with his family by the word of the Lord from Canaan into Aegypt was a sojourner in the land of Cham wher God multiplied his church exceedingly as he had promised to Abraham his freind There when the Israelites forgate the Lord their God and defiled themselves with the Idols of Aegypt he recaled them by his word from those abominations had almost destroyed them for their disobedience But respecting his own name and glory he ceased not to visit them first by his punishments then by his promises miracles til he had won them againe vnto his faith and service 12. Then bringing them forth from that both spiritual and corporal bondage executing judgments vpon the Aegyptians and vpon their Gods he certified Israel of his end and purpose herin which was to bring them to himself that they might hear his voyce and keep his covenant and be his chief treasure above al people though al the earth wer his Charging them not to do after the doings of the land of Aegipt wherin they dwelt neyther to do after the manner of the land of Canaan whither he would bring them nor walk in their ordinances but to do after his judgements and keep his ordinaÌ„ces to walk in them for he was the Lord their God and to this end had separated them from other people even from among al people of the earth did he separate them vnto himself for an inheritance Wherfore he commaunded them vtterly to destroy those cursed nations to make no covenant with them nor hav compassion on them nor make mariages with them for they would cause them to turne from him and serv other Gods which would be to their destruction willed to ‡ abolish al their idolatrie with the names monuments of the same for that they wer an holy people vnto him 13. Iosua treating with Israel of serving the Lord in vprightnes truth exhorted them to put away the Gods which their fathers had served in Mesopotamia and in Aegypt so to serv the Lord whoÌ„ he caleth holy and gealous that would not pardon their iniquity or their syns if they should forsake him serv strange Gods And when the people made choise of the Lord to serv him he required them agayn to put away the strange Gods that wer among them teaching them and vs therby that Gods true worship the service of Idoles cannot be joyned togither but the one wil expell the other Which law when they kept not but worshiped the Gods of the peoples round about them and so forsooke the Lord his wrath was hot against them and he delivered them into the hands of spoylers that spoiled them and they could no longer stand before their enimies yea the Lord would no more cast out before them any of the nations which Ioshua left when he died Againe when Samuel reconciled them vnto the Lord he in like manner first procured them to put away their false religion which was the cause of their calamitie and to direct their harts vnto the Lord and serve him onely 14. Neyther did this warning of idolatrie respect the idols of Canaan onely but the false religions of all other peoples neer or far off for any other God besides or with Iehovah they might not have or serve Therfore though they had no commission to root out any idols save those in Canaan because that should be their possession yet were they to avoyd communion with all other idolaters which when they did not but coupled themselves with Baalpeor the God of the Moabites and separated themselves vnto that Shame and did eat the sacrifices of the dead the plague of God brake out vpon them and there fell of the Israelites in one day four twentie thowsand even everie man that followed Baal-peor the Lord destroyed him from among his people 15. And in no better account were the idols and voluntarie services of the Israelites themselves for God by his
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
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
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
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
that we feel in this world when for his sake we are killed al the day long are counted as sheep for the slaughter doe bear about in our body the dying of the Lord Iesus and are alwayes delivered vnto death for Iesus sake that the life also of our Lord Iesus might be made manifest in our mortal flesh these serve for furtherances of our sanctification by being partakers of his holines and make vs as sacrifices and a prey for the ravenous fowles whiles we liv strangers here on earth the land that is not ours as did Ahrahams seed Thus ar we named the Priests of the Lord and hav authority in every place to offer incense vnto his name and a pure offring both we and our works our spiritual sacrifices being acceptable vnto God in Christ Iesus 17. To illustrate and seal vp more assuredly our communion with Christs Priesthood We ar washed with water for a signe assurance of the forgivnes washing away of our syns and to be as the laver of our regeneration new birth wherby we ar also baptised into his death and buried with him by baptisme that like as Christ was raysed vp from the dead by the glory of the Father so we also should walk in newnes of life our old man being crucified with him that the body of syn might be destroyed and our selves be dead to syn but alive to God in Iesus Christ our Lord whom by this symbol we have put on and doe bear his name vpon vs with the name of the Father and of the holy Spirit And after this Christ often feedeth our sowles with his own body blood which was broken powred out for our sakes figured out vnto vs by bread wine hereby cōfirming the former grace of remission of syns and a further growth in Christ continually into whom we ar incorporate have so neer a communion with him vnder these visible earthly elements which we looking past by the eye of faith seeing and feeding vpon Christ have our life by him doe dwel in him he in vs and shal by him be raysed vp at the last day vnto life eternal 18. Having seen how Christ being our Prophet informeth vs in al the wisdome of God and by the Law sheweth vs our syn wretchednes by the Gospel our justice happines and being our Priest Sacrifice hath by himself purged vs frō al syn given vs the gift of justice and sanctitie to present vs pure blamelesse before God his Father it remayneth that we also consider how he conserveth and mainteyneth this our blessed state against al enimies by his mighty power and soveraignty which as Lord and King he hath over al. 19. This soveraigntie is set forth by divers titles of honour and dignitie given him in the scriptures as when he is named Messiah the Governour Captaine or Fore leader the Ruler that is having dominion right and authoritie to govern and guide his people Michael the great Prince the Captaine of the Lords host a mayster or Commander to the peoples a Potentate or Mighty one the king of kings Lord of Lords and Prince of the kings of the earth the Lord of all vnto whom is given al power in heaven in earth an everlasting dominion honour and kingdome that al peoples nations and languages shal serv him And he the true Melchisedek king of Salem shal reign as king in justice and sit as Prince of Peace vpon the throne of David vpon his kingdome to order it to stablish it with judgement with justice frō henceforth even for ever 20. This kingdome of Christ is no earthly Monarchie nor of this world but spiritual and heavenly and therfore is more mighty then the kingdoms of the earth able to beat down break in peeces grind to pouder al adverse power and domination whither of this world or the spiritual wickednesses which are in the high places 21. Therfore also is the manner of administring this kingdom no◠worldly nor pompous but a◠Christ the king himself came vnto vs poor and riding vpon an asse◠and he the Lion of the tribe o◠Iudah the root of David was fo◠to see to like a killed Lamb s◠menageth hee his kingdome stil◠neyther by an army nor a Power but by his Spirit that it cometh not with observation for men to say Loe here or loe there but is with in vs wielded by the spiritual scepter of his word the Gospel of the kingdom and by the almighty working of the Spirit and therefore conteyneth in it mysteries or secrets that can not be vnderstood but by the gift of God 22. Our Lord himself hath subdued and dayly subdueth al his foes the world he hath overcome syn he hath condemned and put-away Death he hath abolished the Divil that had the power there of he hath destroyed neyther shal these or any of these ever have dominion over him but he shall reign til he hath put all his enemies vnder his feet and death and hel be cast into the lake of fyre 23. This his power regiment he cōmunicateth with his Saincts two manner of wayes First by applying vnto them for their benefit and salvation al that himself hath done and doeth as the Lord sayth by his prophet I wil camp about mine howse against the army against him that passeth by and against him that returneth no oppressor shal come vpon them any more And as for their sakes Christ sanctified himself so for their comfort he overcame the world to take away their syns did he appear when in himself ther was no syn for the children of the people Israel standeth this Michael the great prince fighteth against the Dragon and casteth him out of heaven wher now is salvatin and the kingdom of our God and the power of his Christ the accuser of the Saincts being cast down Wherfore the Lord being king the earth may rejoyce and the multitude of the yles be glad because he preserveth the soules of his Sainctes he wil deliver them from the hand of the wicked hee will judge the people of God in justice and his poor with equitie that the mountaynes the hils shal bring peace to the people by justice and in his dayes the righteous shall flourish and abundance of peace shal be so long as the moon endureth For the charets being cut off from Ephraim and the horse from Ierusalem the bow of the battel shal be broken and he shal speak peace vnto the natiōs but in y◠mornings he wil destroy al the wicked of the land smiting the earth with the rod of his mouth and slaying the wicked with
is renewed and we lift vp the winges as the Eagles our flesh is as fresh as a childs strength is increased in our sowles and being now as widowes divorced froÌ„ our syns delivered from that law and returned to our Fathers howse like the Priests daughters we eat of our Fathers bread as we did in our youth we shal feel no more hunger nor thirst neyther shall the heat smite on vs nor the sun God wipeth al tears froÌ„ our eyes there is no more death nor sorrow nor crying nor payn for the first things are passed 10 Having thus after long seeking found him whom our sowlloveth we take hold vpon him and leav him â—ot til we hav brought him home vnto vs and after this nights wrastling with the Angel we wil not let him goe vntil he blesse vs and giv vnto weak Iaakob the new name of Israel for that by strong faith we have power with God prevaile having wept and prayed vnto him And now he putteth in our mouth a new song of prayse vnto our God our tongues sing joyfully of his justice our sowles do bless him which hath pardoned al our iniquities healed al our infirmities redemed our life from the pit and crowned vs with mercy and compassions And because we beleev therfore we speak and say We shal not die but live and declare the works of the Lord the Lord hath chastened vs sore but hath not delivered vs to death Wherfore after our agonies conflicts with death terrors within and fears round about we repose in Christ our redemer who hath taken away our syns vaÌ„quisht al our foes put Satan to flight renewed our peace and quieted our consciences and then we reioyce and say My soul return vnto thy rest for the Lord hath been bountiful vnto thee 11. Then giveth he vs to see how in all these troubles and torments we have most neer coÌ„munion with Christ and are by them made coÌ„formable vnto him for he was wounded for our transgressions he was broken for our iniquities innumerable troubles compassed him the syns of the elect which by imputatioÌ„ were his took such hold vpon him that he was not able to look vp for the Lord layd vpon him the iniquitie of vs al though he had done no wickednes neyther was any deceyt in his mouth yet the Lord would break him and make him subject to infirmities so that he felt terrour and anguish and heavines in his sowl even vnto the death his sweat in his agonie was like drops of blood trickling down to the ground and his cry vnto his God was why hast thou forsaken me And we in our afflictions do but drink of his cup and are baptised but with his baptisme that after we have suffred with him we may also reign with him by many tribulations must we enter into his kingdome And he that was thus smitten of God humbled even to the death thus troubled in sowl and left of his Father for a seasoÌ„ fouÌ„d an yssue out of al tentations not for himself alone but for vs whose surety he was who therefore have this hope for an anker to our sowles that as we now suffer with him so shal we also reign with him notwithstanding that for the present we are brought into the dust of death 12. After this admiring the mercies of our God and the vnserchable depth of his counsels who worketh turneth al things even our own syns vnto our good who leadeth vs in such wayes and wildernesses wher fyrie serpents and scorpions are drought without water which maketh vs folow him when his way is in the sea and his pathes in the great waters and his footsteps ar not knowen in al which dangers he defendeth vs afterwards bringeth vs into his rest we say the Lord dwelleth in a dark clowd Verily thou ô God hidest thy self ô God the saviour of Israel how vnserchable ar thy judgements and thy wayes past finding out Then minding our frayl estate in this flesh how we are sold vnder syn do trespasse against God every day and cannot do the good that we would we abase our hornes vnto the dust and by repeÌ„tance do die dayly washing Christs feet with our tears knowing that notwithstanding the communion that wee have with him here by faith yet are we but strangers and pilgroms on earth and whiles we are at home in the body we are absent from the Lord whiles our flesh is vpoÌ„ vs we shal be sorowful and whiles our soule is in vs it shal mourn Therefore strengthening our weak hands and comforting our feeble knees we make streight steps vnto our feet being careful circumspect least Satan further circumvent vs seeking to make an end of our salvation with fear trembling giving all diligence to ioyn vertue with our faith and to make our caling and election sure for behold the righteous have for their syns recompence in the earth and are scarcely saved where then shal the vngodly synner appear but we which beleev in Christ exspect with patience our ful redemtion as we have cast our burden on the Lord and coÌ„mitted our poor selves vnto him so we are perswaded that he is able to keep that which is coÌ„mitted vnto him against that day even to keep vs that we fall not and to present vs faultles before the presence of his glory with joy where we shall alwayes behold his face and being quite freed from our syns from al possibilitie of ever synning more shal perpetually serve and honour him with his Angels at his right hand where pleasures ar for evermore He that walketh in darknes hath no light let him trust in the name of the Lord stay vpon his God Isa. 50. 10. CHAPT XV. Of the coÌ„munion that the Sainctes have in this life with Angels The name of Angel which is in English a MesseÌ„ger is in the scriptures attributed 1. to our Lord Christ 2. to the spiritual creatures in heaven 3. and to some certaine men on earth imployed in the message and service of God 2. Christ is the Angel whom God sent to bring Israel out of Aegipt in whome Gods name is and is therfore caled the Angel of his Face or Presence even the Face of God it self the Angel of the CovenaÌ„t whom the Israelites desired the Angel that delivered Iaakob from al evil the Angel that dwelt in the bush whiles it burned and was not consumed who was the God of Abraham Isaak Iaakob the Angel Iehovah who emboldned Gedeon to battel against the Madianits and was with him in the same the Angel with the golden censer that giveth many odours to the prayers of all Saincts and out of whose hand the odours with the prayers goe vp before God in his throne
attend vpon vs in our life so do they also at our death being sent to fetch our flitting soules cary thē into Abrahams bosome in the Paradise of God 10. These things as those blessed spirits the sons of God do at the commandement of their heavenly father redily and cheerfully for his elect so also ar they beholders of our wayes conversation affected after their spiritual māner with the things they see in vs. For they ar evē the thousād thowsāds of thē as about Gods throne so about the four living creatures the 24. Elders togither with them magnifiing Christ the killed Lamb prostrate on their faces do worship God and giv glory vnto him for evermore Into the celestial mysteries reveled by the Gospel they hav a desire to look because God hath by his church made known his manifold wisdome vnto them Loving also they ar glad and desirous of our good as appeareth by their glorifying of the Lamb that was killed for vs not for them and by the joy which they have when any one of vs converteth from our syns as Christ hath shewed Witnesses they ar with the Lord of the charges contestations layd vpon vs for the observing of our duties as by the Apostles words to Timothee we be taught Wherfore we ought holily righteously soberly to cary our selves in al our actions seing we ar a spectacle to those heavenly Flames and are come to the great assemblie of innumerable of them yea the Apostle seemeth to require of women modest and submissiveattire in respect of them 11. Al this notwithstanding we must take heed both of superstitiō and curiosity about them for we are forbidden of God the religion or worship of Angels which when Iohn for the revelations shewed him would hav done the Angel refused and sayd See thou do it not If therfore we hav need of succour let vs pray vnto our Father and he can send vs legions of them and if we would giv thanks for their help offer a sacrifice themselves hav taught vs to offer it to the Lord whose servants they are even fellow servants with vs though much more excellent able and obedient He it is that sendeth them forth for our sakes which ar heyrs of salvation he also wil change this our corruptible estate cloth vs with immortalitie and make vs equal to those holie Angels and giv vs ◠place among them whose cōmuniō at that day we shal fully enjoy togither with them serving our God and lauding his Majestie in his own blessed presence for ever The Angel of the Lord pitcheth round about them that fear him delivereth them Psal. 34. 7. CHAPT XVI How the Saincts on earth ar caled to a holy communion among themselves God who hath chosen and caled vs in Christ from this world and fellowship of al wicked ones therin to be his and to serv him hath further required at our hands that we which ar caled should not live alone or a sunder by our selves but joyn togither and so entertayn and nourish a loving holy communion one with an other in the vnitie of the faith and spirit by the bond of peace For man is made a sociable creature and when he was in his perfection God saw sayd it was not good for him to be alone and therfore made him a help meet for him but after when we were corrupted there was much more need of fellowship one with an other for our mutal help and comfort And many are the benefits which we reap hereby evē as on the contrarie the evils dangers and discomforts which arise for want hereof are moe then can be told 2. When God had brought his people out of Aegypt to lead them into Canaan whiles thither they were traveyling even in the wildernes caused he a Tent to be made for himself to dwel among them and in midds of their tents which when it was perfected he took possession of filled and sanctified it with his glorie commaunded also the people thither for to bring their services and their sacrifices promised there to meet with thē to speak there vnto them whervpon that place was caled the Tent or Tabernacle of Meeting or Congregation And whereas this Sanctuary was flitting moveable not onely in the wildernes but also in the land of Canaan therfore God gav Israel a charge by Moses that they should seek the place which he should choose out of al their tribes to put his Name there and there to dwel that thither they should come to sacrifice and rejoyce before the Lord themselves their children and their servants there to keep their solemn feasts and take heed they offred not in any other place For he had told thē whosoever Israelite or strāger sojourning among them that resorted not to this Tabernacle with his oblations but sacrificed other where eyther within or without the host that man should be reputed as if he had shed blood or offred vnto Divils and was to be cut off from among his people This tent togither with the Ternple which for like holy vse succeded the same was a figure of the church or congregation of Christians amongst whom God hath placed his tabernacle to dwell as their God with them and they to be his people even his howse and habitation should therefore gather themselves togither in his name to keep their spiritual feasts not withdrawing from nor leaving the mutuall assembling or fellowship that they have among themselves for who so repayreth not to the Church the true Ierusalem of all the families of the earth there to keep the feast of Tabernacles worship the king the Lord of hosts no rayn of Gods grace or blessing shal come vpon them 3. This gathering togither of the Saincts is not a bare assembly or concourse onely of people but a neer vniting and knitting of thēselves in one holy cōmunion and fellowship For as the foresayd Tent was made of many courtaines but al of thē so coupled one to another with loops taches that they were but one Tabernacle and as the many costly hewed stones wherwith Solomon built the Temple whē they were layd togither made one Howse wherein God had his habitatiō so the servants of Christ though they be many yet are so built coupled togither by faith that they grow vnto an holy temple in the Lord to be the habitation of God by the spirit and are builded as a citie that is compact togither in it self Which neer cōiunction is further set sorth by similitude of a bodie wherein there be many members of several shape vse yet by the wisdome of God so vnited set togither that there appeareth a goodly frame and proportion of the man and every lim so fastned to other and
of mount Sion the church vnder the Gospel vpon the assemblies thereof a clowd smoke by day and the shining of a flaming fyre by night that al ChristiaÌ„ churches have froÌ„ him their directioÌ„ protectioÌ„ whiles in the ministerie of his word spirit he speaks vnto theÌ„ as in the clowdy pillar is their shelter against the teÌ„pest their shadow against the heat For which grace praise ye God in the Assemblies even the Lord ye that are of the fountain of Israel 13. Thus every Church is like mount Sion fair in situation the joy of the whol earth the citie of the great king in the pallaces wherof God is knowen for a refuge which he wil stablish for ever and where his people wait for his mercie in the mids of his temple And as the howse of Iaakob walketh in the light of the Lord which shineth in the face of Christ in which light they beleev that they may be the children of the light so also they even al nations and people which are saved walk in the light of the church which it hath fi oÌ„ the Lord who is her light everlasting her sun shield in whose light she seeth light This is yâ— citie of truth the mount of holines the secret and congregatioÌ„ of the righteous which looketh forth as the Morning fair as the Moon pure as the Sun terrible as an armie with banners It is the howse of the living God the gate of heaven the pillar ground of truth al the limits therof rouÌ„d about ar most holy the Lord hath stablished it the poor of his people wil shrowd theÌ„selves in it the glorie and honour of the nations shal be brought vnto it vpon al the glorie shal be a defence it shal be a quiet habitation a tabernacle that cannot be removed a kingdome that cannot be shakeÌ„ and the nation or kingdome that wil not serve it shal perish but the people that dwel therein shal have their iniquitie forgiven and from the day that this citie is builded the name thereof is THE LORD IS THERE The Lord blesse thee ô habitation of 〈…〉 holy mountaine Ier. 31. 23. CHAP. XVIII Of the coÌ„munion that the Saincts in al Churches have in things spiritual NOW as the faithful are thus coÌ„pact like living and precious stones in one holy Temple and meÌ„bers of one bodie so havethey fellowship togither in all Christian offices spiritual and humane ech with other do willingly coÌ„municate the manifold graces of God Their spiritual communion may be considered in three things First in al duties from themselves towards God as be prayses thaÌ„ksgivings prayers supplications c. which they powr out one with for an other Secondly in all graces given them of God as are the words of his covenant the coÌ„forts and seales of the same opened and applied for the helping forward and assurance of their salvation Thirdly in al duties among themselves one towards an other as counsels deliberations exhortations consolations admonitions rebukes censures and such like al which for the honour of God and their mutual good they carefully togither doe keep execute 2. Their coÌ„munion in the Worship of God is when at time and place appointed they al come togither to serve confesse and prayse the Lord and cal vpon his name For which as Israel of old had their assemblies wher the ministers of God publickly and solemnly vttered his prayses discoursing of al his wonderful works and giving vnto him the glory of his name made also their requests vnto God for their wants vnto al which al the people sayd Amen and praysed the Lord so also in the Apostles dayes Gods people had still their places of prayer for which holy exercise the Christians assembled in which they continued with one accord both men women Where the ministers of Christ gav themselves vnto this busines that minding the publick state of the church they might for with the same make requests giv thaÌ„ks in the eares vnderstaÌ„ding of the people which thervnto answered Amen These now ar not the praiers or praises-of him alone that speaketh but of the whol asseÌ„blie which atteÌ„d w th their ears asseÌ„t with their harts seal with their lips that part of publick administratioÌ„ coÌ„firming it also by signes and gestures beseeming such an action In these whither ordinarie or extraordinarie with fasting and humiliatioÌ„ of sowl vpoÌ„ special occasioÌ„s ther is a coÌ„munioÌ„ harmonie among the Saincts that with one mind one mouth doe praise God and their prayer cometh vp vnto heaven to his holy habitatioÌ„ And as the publick assemblies of the whol church so the more private meetings in families or of other friends for special causes is both comfortable to themselves and acceptable to the Lord for he had promised that wher ther is a syâ—phonie or agreemeÌ„t but of two oâ— his togither in earth to desire anything it shal be given them so much he respecteth the fellowship vnâ—nimitie of his people and theâ— gathering togither in his name 3. But when through distance of place or other just occasion they cannot or doe not come togither as also in their private prayers which they powr out before the Lord eyther some few togither oâ— ech one apart the faithful hav yet spiritual communion and benefit by praying one for an other while they remember and make mention of their brethren vnto God rejoycing and giving thanks for his blessings vpon theÌ„ desiring things that may benefit comfort them praying for deliverance from baÌ„ds or other afflictions for strength stabilitie in the truth for remission of syns or for other graces as the necessities of the Saincts do require for al whoÌ„ we are exhorted to pray with al manner prayer and supplication in the spirit and for special persons to make more earnest suit to strive or wrastle togither with them by prayers to God for them This fellowship is comfortable to all that know the vse of prayer how much it prevaileth with God if it be ferveÌ„t Wherfore the Apostles did not only performe this dutie for others in their absence but themselves so earnestly desired it at the hands of al and trusted for help by it Also the Saincts that were before theÌ„ knew well and nourished this communion whiles they requested their brethren to pray vnto God for theÌ„ especially the prophets whose petitions were exceeding beneficial not onely to the church mem bers therof whom they sometime saved from death by this means but also for strangers so effectual with the Lord is the prayer of the Saincts and the odour therof as sweet incense before him and a token it was of
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
kings of the earth and wonder of the world as having the Sun for her clothing the moon for her footstool and the twelve starres for a crown vpon her head whiles by faith and holines she hath put on Christ the Sun of righteousnes that is risen vnto her as she hath learned him of his Apostles and is herby advanced to heavenly dignity that even her conversation is in heaven so as she loveth no more this world of which she her self is not and the fashion wherof passeth away yet forasmuch as she hath both in her own body paines of childbirth whiles she is in travail to bring forth Christ which by the preaching of the Gospel is formed in her and without her self Satan for his fiercenes a dragon persecuting her in wrath warring with the remnant of her seed gathering his soldjers which are as the sand of the sea to compasse about the tents of the Saincts the beloved citie it shal be therfore good that we take a view of these troubles and assaults learn of God the end and vse of them and how we may either escape or overcome them least we be offended our faith fayl 2. That old crooked serpēt the enemy of mans salvatiō perceiving the vniting communion of the Saincts to be a great help furtherāce of their happines a prayse to their God a daunting to the world a comfort to themselves doth therfore bend his vtmost might and malice against this brotherhood that he may dissolve the same He stirreth vp the wicked multitudes like the raging waves of the sea that some out myre durt to bely and blaspheme the truth and witnesses of Christ accusing them of noveltie heresie sedition treason and rebellion He further kindleth this fyre by his false Prophets that cease not to inveigh against and calumniate this little flock and by their abused wit and learning to prove perswade that they are as bad or worse then they be reported of both for their faith towards God and loyaltie to the princes of the earth which princes also for like malice in themselves or for that they fear the losse or impeachment of their honour and dignities or because they loath the bonds and yoke of the gospel or for to gratifie their people and subjects are readie to turn the dint of their sword wherwith they should conserv the truth and peace of Christian religion against the Saincts and especially their cōmuniō assemblies which seem most dangerous and are indeed terrible to the world as an armie with banners 3. Herevpō they think to work wisely if any way they can hinder the propagation and increase of the church whither by privy oppressiō or open persecution though the wisdom of God hath sayd Sure◠it is not good to condemne the iust 〈◊〉 that princes should smite for equitie Especially the men-children the teachers guides and principal of Christs flock are most maligned exposed to their tyrannie though sōtime neyther women nor infants can be exempted from their rage and crueltie For which these civil polities with the heads and governours of thē vnto whom erewhile it was sayd ye ar Gods ye al are children of the most high ar now become more base then any men and are caled in holy scripture Liōs Wolves bears Libbards wild-bores and foxes even pourtrahed out by mōstrous savage and deformed bestes for such their barbarous havock and misusage of the Saincts 4. For loe in their malignant harts they fret against the people of God and against the holy covenant with their mouthes they speak evil even marveilous and presumptuous things blaspheming Gods name and tabernacle them that dwel in heaven with their hands and hornes they smite and push the poor flock of Christ spoyling them of their goods banishing them out of their dominions casting them into prisons and dungeons feeding thē with bread of adversitie and water of afflictiō devising all cruel and exquisite torments to make their death miserable racking stoning hāging hewing in peeces burning in fyre casting to wild beasts and many moe horrible tortures as the lambs of Christ have felt in all ages whiles children have been brought from the womb to their martirdom women with child ript vp in their vnnatural crueltie 5. By this meanes the cōmunion of the Saincts is oft times dissolved and scattred their shepheards and watchmen apprehended and killed the whol flock pursued as sheep appointed to the slaughter Some for fear deny and forsake the faith and are compelled to blaspheme Some by flatterie are caused to syn and wickedly break the holy covenant and to be the betrayers of their brethren Such as escape these evils somtime wander vp and down in sheeps skins and goat-skins destitute afflicted and tormented in desarts and mountaines in dennes and caves of the earth Thus waters of a full cup ar wrung out vnto them and now the wayes of Sion lament because no man cometh to the solemn fests for the dayly sacrifice whereby they were wont publickly to worship God is taken away and abominable desolation put in the place The sanctuarie synagogues of God are burned Ierusalem broken vp made a ruinous heap the stones therof layd in dust and the dead bodies of the Saincts cast to the fowles bestes of the earth Then the faithful mourn because God hath destroyed his congregation caused the sabbaths to be forgottē forsaken his sanctuarie and given into the enemies hand the walls of her palaces their eyes fayl with teares their bowels swel their liver is powred vpon the earth they cry out with the Prophet O Lord God spare we beseech thee who shal raise vp Iaakob for he is smal 6. Thus God who hath his fyre in Siō fornace in Ierusalē melteth his metall trieth fineth his people as silver purifieth thē as gold by the spirit of judgement and the spirit of burning draweth them to repentance by chastening them for their syns and making judgement to begin at his own howse cōsuming the drosse making known them that ar approved that the trial of their faith being much more precious thē gold that perisheth though it be tried with fyre may be found vnto prayse honour glorie at the appearing of Iesus Christ. For not withstanding al the rage of the persecutors God wil preserv to himself a litle flock vnto whom he wil be a litle Sanctuarie in al places wher they ar dispersed who in this their desolation yet pray with their faces towards Ierusalem doe convene and meet togither secretly for fear of their foes and cease not to performe al holy duties vnto God and one to an other to the vtmost of their power and in al their
power of God by the armour of righteousnes on the right hand and on the left coÌ„maunding meÌ„ to teach no other doctrine nor give heed thereto but keep the true pattern of wholsome words in faith love which is in Christ Iesus exhorting therevnto improving and convincing them that spoke against it stopping their mouthes rebuking them sharply that they might be sound in the faith Those againe like Iannes Iambres resisting the truth with prophane vayn bablings disputations and oppositions of science falsly so caled prating against them with malicious words and seeking to disgrace them And wel was it with the churches then whiles those circumspect carefull watchmen the Apostles and Evangelists lived among them took those foxes which destroyed the Lords vines but after their departure ther entred greivous wolves not sparing the flock as by the innumerable heresies and lamentable decay of churches since their time doth appear 5. As for doctrine so about many other things also contention hath often risen through mens infirmities malice and pride that by errors in faith corruptions in maÌ„ners as by a double chain of iniquitie many sowles hav been fettered afflicted For some moved with envie hav sold their brethren to aliants sought for tokil them some through ambition would clime above their caling intrude into higher offices presuming vpoÌ„ their own holines seeking to disgrace others And as the church of Israel was infamous al Moses dayes for their idolatries rebellions many murmurings for which thei carkesses fell in the wildernes strife blood-shed came among them so after that they were seated in the land of Canaan they continewed not long in peace togither but tribe with tribe made warr and rent themselves asunder to the great reproch of Gods true religion giving advantage to the commune adversarie to invade and dispossesse them of their land Yea even in families betweeÌ„ brethren parents and children most bitter bloody strife brake forth as the stories of Abimelech Amnon and Absalom Absalom and David sundry others do declare Also how they were divided when Christ lived among theÌ„ into Sects factions Pharisees Saducees other like the historie of the Gospel every where sheweth Neyther were the Christian Churches which the Apostles had planted free of this â—even but contentions among theÌ„ grew vnto schismes and factions whiles sundry men folowed and re 〈…〉 ed vpon sundry Teachers in their publick meetings also dissentions were among them Some ministers would of strife and envie preach Christ to the people some loving the praeeminence would tyrannyze over the flock forbidding to receiv brethren sent by the Apostles and thrusting them out of the Church And amoÌ„gst Gods elect most faithful servants and loving friends Satan did his vtmost to kindle the coles of emulation dissention and strife as between Abraham and Lot Moses Aaron Peter and Paul Paul and Barnabas and among the Apostles generally when there was contention who should be greatest till they had learned better of their maister Christ. 6. The poyson of syn hath spred it self exceeding farr in churches corrupted the manners actioÌ„s of al degrees For Magistrats leaving the love cherishing of the people loved gifts and followed after rewards judged not the fatherles neyther did the widowes cause come before them they pluckt off their skins from them and their flesh from their bones did eat their flesh and break their bones and chop them in peeces as for the pot Againe the subjects despised and spake evil of their rulers rose vp rebelled against them The rich were vnmerciful and cruel to the poor Among the people and brethren of the church was bitter envying strife sedition reproch every man hunted his brother with a net that they could not trust in any friend but must beware even of her that lay in their bosome The teachers were vayn talkers and deceivers of minds subverting whole howses teaching things which they ought not for filthy lucre sake the priests wrested the law the Prophets were like foxes in the wast places and from them wickednes went forth into al the land Thus judgement was turned into wormwood faith into heresie Gods grace into wantonnes the libertie of his Gospel made a cloak of maliciousnes and in sted of the gracious ornaments of his spirit ther was wretchednes miserie povertie blindnes nakednes they had a name to be alive but wer dead Nor this alone for they hated such as rebuked them and would not admit of reproof but made their faces harder then a stone they killed the prophets and stoned those that were sent vnto them even when Christ himself came among them they would not receiv him but sayd this is the heir come let vs kil him and the inheritance shal be ours 7. These and many moe like evils have crept into the Churches of God wherby they have been troubled distracted and rent in peeces much pople hav been defiled corrupted the Saincts hav had cause to complayn Thou hast multiplied the nation but hast not increased their ioy Against these the ministers and witnesses of the Lord hav cried out in their several ages being sent rising early to recal the synners into the right way Who wer threatned that Sion for their sakes should be plowed as a field and IerusaleÌ„ made a ruinous heap her habitation left vnto her desolate that Christ would warr against theÌ„ with the sword of his mouth and remove the candlestick out of the place except they amended And such as hearkned to the voice of their God turned vnto him had their iniquities forgiven and their crimsin syns made white as snow but such as obeyed not wer devoured of the sword and woe was vnto their sowles for they rewarded evil vnto theÌ„selves and wer caled reprobate silver because the Lord reiected them 8. Thus cometh it to passe through Satans malice and mens corruption that the citie of God of which so glorious things are spoken in the scriptures seemeth more vile and contemptible then any other place the spowse of Christ appeareth black which was named the fayrest among women her foes which feared and marveyled at her do hisse say Is this the citie that men cal The perfection of bewty the ioy of the whole earth her children to whom much peace was promised do mourn and crie for the many abominations that ar done in the middes of her from the daughter Zion al her bewtie is departed being thus persecuted by the Dragon hated reproched of the world molested and forsaken of her own children misvsed and wounded of her watchmen to the grief affliction of her
spirit 9. And if ther wer not a healing of this errour in time but the gangrene suffred to spread fret it grew at leÌ„gth incurable brought death and desolation vpon the diseased Churches For God after many warnings and much correction did at length disclaym the faithful citie as a harlot giv her a bil of divorse put her away she was no more his wife nor he her husband his hart forsook her he left his heritage he gave the dearly beloved of his sowl into the hands of her enemies removed his glorie from amids her Then Ierusalem became with al the inhabitants therof as Sodom Gomorrah the howse of Israel was reputed as drosse the congregation of the Saincts turned to an habitation of divils And the Lords people that feared his name were willed to forsake and come out from among them to judge them as harlots to plead against them forsake al communion with them WherevpoÌ„ folowed againe most bitter strife hatred persecution whiles they that refreyned froÌ„ evil made theÌ„selves a prey suffred al maner of misusage affliction at their hands which made theÌ„selves drunken with the blood of the Saincts yet boasted to be the church spowse of Christ when they were the synagogue of Satan 10. This is the troublous estate of the church of God on earth more tossed and tormeÌ„ted then any other people of which church by reason of the many hypocrites and vessels of dishonour that are therin though the number wer as the sand of the sea yet but a remnant shal be saved except the Lord of hosts had left vs a seed we had been made as Sodom had been like to Gomorrah For which cause it behooveth the Saincts to seek the Lord while he may be found and medicine while the disease is curable for Christ hath ordeyned wayes and meanes for the purging of his church from corruptions or at least for his elect to keep themselves pure and vnspotted of these syns of which it remayneth to be spoken in the next place CHAPT XXII How the Communion of Saincts may be purged of the evils that arise therin by the power and censures of Christ and how needful it is for the Saincts al to look herevnto The Lord Iesus who is the author of grace salvation vnto his people is also the finisher of the same and performer of his good work towards them as he sweetned with a tree the bitter waters of Marah wher also he made Israel an ordinaÌ„ce promising that if they would hearken to his voice he would free them froÌ„ al the diseases of Aegipt so hath he set shewed vs in the gardein of his church the tree of life whose fruit is for meat and leaves for medicine to heal the nations with that ther is no disease incurable to his obedient people but in al their troubles tentations offences fears and other sowl-sicknesses when they crie vnto 〈…〉 〈…〉 sendeth his word healeth 〈…〉 delivereth them sioÌ„ their graves of corruptioÌ„ Most wholsome lawes ar left vnto al churches to redresse the evils that arise within theÌ„ which being wisely handled and applied by those whose toÌ„gues ar also tâ—â—es of life are more effectual then the balm of Gilead to recover the health of the daughter SioÌ„ though Bables sore cannot be cured 2. And first the Saincts as they ar most neerly vnited togither in one body so in the bowels of love and mercy they ar to tender eâ—â— one his neighbour as himself And seing al men hav their burdeÌ„ of syns and infirmities vpon them we ar exhorted to bear one an others burden and so fulfil the law of Christ. If occasions theÌ„ of offeÌ„ce be offred by misspeakiÌ„g we should remember that he that synneth not in word is a perfect man and in many things we sin all that therfore we take that which is spoken in the best part bear hard words with meeknes of spirit not rendring againe evil for evil but with a soft answer to put away wrath If actioÌ„s seem offensive or begin to breed strife love wil teach vs not to be provoked to anger but with long sufferance to bear al things and to seek by al gentlenes to compound the controversie for it is a mans honour to cease from strife therfore as Gods elect holy beloved we should forbear forgiv one another eveÌ„ as Christ forgave vs. Thus by loving and gentle demeanure Abram stayed strife between Loâ— and him Gedeon between the Ephramits him David betweeÌ„ his soldiers Moses sought to do yâ— like between two Israelits and we ought al in the love of Christ to labour thus to doe for when offences arise it shal be out glory if we can passe them by as Solomon hath said 3. But if the trespasse be such as we may not but insist vpon both for the honour of God who is offended and sowl of the synner which is endangered and oâ— own or neyghbours good who ar endammaged therby then 〈◊〉 we bound to admonish the trespasser hereof observing two rules 1. Loving cariage as becometh brethren 2. and secrecie to coÌ„cese the fault as much as we may For the first as al our things 〈…〉 be done in Love so when a man â— fallen by occasion into any fault we are willed to restore him with the spirit of meeknes considering our selves least we also be tempted For the second we ar taught to debate the matter with our neighbour himself and not to discover the secret to another but to tel him his fault between vs him alone And if by our reproof he do repent then is he won or gayned his sowl saved from death and we ar to forgiv him in tendernes of hart as God for Christs sake hath forgiveÌ„ vs and in love we ought to coÌ„cele his transgression and bury the same not discovering it to others nor repeting it to himself for such dealing makes division amoÌ„g principal freinds But if he hear not our private admonitioÌ„ then should we take with vs one or two that in the mouth of two or three witnesses every word may be confirmed and that so by the second or third admonition he may eyther be reclaimed or not spared but brought to further blame and censure And if he wil not vouchsafe to hear theÌ„ then ar we to tel it vnto the Church wher he may be rebuked of many and if he refuse to hear the church also then is he by the power of Christ which is given therunto for the judging of al within the same to be cast out from among the Saincts when they ar assembled to be delivered vnto Satan for the destruction of the flesh that the