vnderstanding in the sight and mouthes of al peoples Wherfore David provokes them againe to prayse the Lord who had shewed his word vnto Iaakob his statutes and his judgments vnto Israel and had not dealt so with any nation Paul likewise magnifieth this people greatly because to them were committed the oracles of God to them were the covenants and the giving of the law the service and the promises And this grace was so peculiar to Gods people that the Law is called by the Holie Ghost the inheritance of the congregation of Iaakob as being their proper right given them of God as any other possessiō which they injoyed the Saincts againe taking his testimonies as an heritage for ever for they were the joy of their harts 11. The drift and scope of all Gods oracles was to cal and lead men vnto Christ and by him to the kingdome of heavē where we might glorifie God in our salvation and life eternal Our Fathers from Adam to Moses were quickened comforted with this promise And though Moses gave vs a law which was the ministery of death and condemnation by reason of syn that dwelleth in vs yet even he wrote also of Christ and foreshewed his crucifying and suffrings for our syns in the serpent sacrifices and manyfold services yea the law it self was our schoolmaister to bring vs to Christ that we might be made righteous by fayth in him in respect of whō the covenant was many yeares afore confirmed of God could not by the Law that came after be disanulled 12. The hope of salvation for all mankind was in the promised seed and as God by his word taught men more particularly from whose loynes he should spring so were they to exspect him if they would have life and keep cōmunion with such as should be his Fathers after the flesh When the woman Evahs sons were multiplied and many of them proved wicked the hope of the saving Seed was restrayned vnto Seth set in place of Abel whom the Serpents seed had murdred Then were all to look for the Saviour from him and if they sought him in Cains posteritie they perished for ever Among Noahs children Sem had the prerogative and into his tents must Iapheth though his elder brother come for to dwel and partake of his blessing Chams howse was condemned to bondage After that vnto Abraham was the Gospel preached that in him all nations should be blessed and to his Seed Christ were the promises made then who so beleeved after knowledg of this promise in a Saviour to come of any other man set vp an idol in his hart in sted of Christ. Among Abrahams ofspring Iudah was chosen governour and of him should Shiloh come therfore his fathers sons wer to bow down vnto him because of him should be the Prince Of the tribe of Iuda David was named to be the father of Christ according to the flesh then wer al to beleev in Davids son for redemption from syn and life eternall In fulnes of time the Messiah Iesus came and was born of Marie the virgin according to the promises vnto him now wer al people to repayr and so they did both Iewes Gentils so many as wer ordeyned vnto life And if Adam Noah Abraham the other fathers had now been on earth they must hav embraced this man for their Saviour and not hav sought nor wayted for any other Therfore the Iewes that rejected him died in their syns because they beleeved not that he was Hee and the word of God they had not abiding in them because whom he had sent him they beleeved not but many of the gentils trusted in him after that they heard the word of truth even the gospel of their salvation and by faith became the sons of Abraham and heyres by promise 13. And alwayes before if any of them hethens hearing of Gods great name would repayr vnto his people they there might freely injoy this heavenly blessing to hear the law and promises red taught being vnited with them in faith had one law for sacrifice alother services Yea many such strangers wer in Israel in the dayes of Moses that went with them out of Aegipt and afterwards dayly their number increased that in Salomons tyme they were counted and found a hundred fiftie three thowsand and six hundred persons Sometimes also the Lord sent his word in some mesure home to their own countries as by Ionah to the Ninevites though this was more rare til the Apostles dayes and then the partition wal being broken down God imparted again the glad tidings of his salvatiō to al peoples though the Iewes could not endure it 14. For Christ though he restreyned this grace a while saying to his disciples Goe not into the way of the Gentils into the cities of the Samaritans enterye not yet when he was risen from the dead he sayd they should be his witnesses both in Iudea Samaria to the vtmost of the earth And as he had willed them wher his word should be refused to shake off the dust of their feet against them and depart thence so the Apostles did and travayled from place to place til the people to whom God had not been spoken of did see they that had not heard did vnderstand 15. When thus ther was one sheepfold made both of Iewes and Gentils and their eyes wer opened to see the wonders of Gods law the glorious mysterie of mans redemption reveled and published amongal nations by the scriptures of the prophets they whose harts God opened received the word with al readines and serched the scriptures dayly taking heed to that most sure word of the prophets as to a light shining in a dark place til the day dawned and the day star arose in their harts And though for that word they found tribulation as others before them for whō Christ complayned to his father saying I hav given them thy word the world hath hated them yet received they that word †in much affliction with joy of the holy Ghost accepting it not as the word of men but of God and holding it forth as the word of life which being graffed in them was able to save their sowles 16. For such is the grace and vertue of Gods word that it turneth the sowl reioyceth the hart giveth light to the eyes wisdō to the simple worketh faith in God quickeneth them that hear it comforteth the Saincts in their troubles strengthneth them in their tentations being the sword of the Spirit by help wherof they vanquish their enemies and Satan himself and their own corruptions are freed therby from the servitude of syn It is a soveraign preservative from al evils that might befal vs
for as Solomon sayth It leadeth vs when we walk it watcheth for vs when we sleep wheÌ„ we wake it talketh with vs. Also it is lively mighty in operation sharper then any two edged sword entring through even to the dividing asunder of the sowl the spirit of the joints marow and is a discerner of the thoughts and intents of the hart and Christ hath sanctified and clensed his church by the washing of water through this word as also himself sayd to his disciples Now ar ye clean through the word which I hav spoken to yow 17. And vnto this church hath he specially coÌ„mended committed those heavenly oracles binding vp the testimonie and sealing vp the law among his disciples directing his words writings vnto them promising that his spirit which is vpon them his words which he hath put in their mouth shall not depart out of their mouth nor out of the mouth of their seed nor their seeds seed for ever Who againe rejoyce for this word as if they had found a great spoil and their lips do vtter praise when he hath taught them his statutes And having all and every of them a commune right in this treasure they vse it for the good of their own sowles and one of another teaching exhorting admonishing reproving and comforting one another which that they may the better doe they are willed the word of Christ should dwell in them plenteously that if any man speak it may be as the words of God Hear my law ô my people incline your eareâ— vnto the words of my mouth Psal. 78. 1. The secret things belong to the Lord our God but the things reveled belong vnto vs and to our children for ever that we may do all the words of this Law Deut. 29. 29. CHAP. VIII HOw God by his word hath alwayes called and separated a people from communion with Divils and wicked men to the fellowship of his grace by faith in Christ. VVHen our first parents had revolted from God forsaken his word the ground of their faith and obedience and embraced the contrarie word of the Serpent wherby they were brought vnto syn by syn being finished vnto death they were estranged from God affrayd of his face and voyce ashamed of themselves sought to shrowd them among the trees to hide their shame with â—igleaves and to excuse theyr syn by traÌ„slating the fault vnto others the man to the woman given him of God the womaÌ„ to the serpent but shewed no repentance neyther asked mercy for their misdeeds though they were suÌ„moned to the judgment of God Wherfore had not his grace prevented them they had proceeded on to all manner impietie as did and do the Divils whoÌ„ God hath left in their wretchednes in whose slavish subjection they and wee all their children had continued captives vnto eternal damnation 2. But God immediatly manifested his purpose according to his election of grace by giving to men that were dead in syn the word of life whereby they were revived by which word he called them from Satans service to his own again by fayth in Christ who should in tyme become the womans seed and crush that Serpents head for his chosens sake He also brake that cursed amitie between men and Divils and sayd that the would put enimity between them not that only but between the Serpents seed that is the wicked men and reprobates who are named the sonnes of Belial and of the Divil and the womans seed that is Christ his church even all men and women that should embrace the faith of the woman now named Evah that is Living and the mother of all that live 3. And Adam which had shewed that singular faith in Gods promise by naming her Life whom of late he accused to be the instrument of his death informed his childreÌ„ in this grace of God who together with their parents professed one commune faith obedience which also they testified by their service and sacrifices offred to the Lord. Thus he his howse were freed from Satans bondage by the word of truth the Gospel which was taught them and were made Saincts by calling 4. But Cain who was the first seed of the serpent and therefore sayd in scripture to be of of that Wicked-one being an hypocrite and without faith for which cause his works also were evil though he were among the Saints yet was he not of them and therfore continued not with them Yea though he were warned of God he would not be amended but shewed the malice and enmitie of his father the Divil by killing his righteous brother Neyther then relented he but added obstinacie to his bloody act wherfore he was cursed of God and fel into desperation condemnation of the Divil 5. The peace and communion of the Saincts being by that caytiff thus disturbed and broken the deadly war with the womans seed by that trump of Satan thus proclamed God for the good preservation of his Church cast out this synner from his presence on earth as he had don the Angels which synned from the same in heaven and he being separated from the fellowship of the faythful dwelt a runnagate in a land of that name and an other seed was given to Eve in sted of just Abel decessed And so the Church of Christ was propagated governed by ten faithful patriarchs successively distinguished from the seven generations of Cain as in place and estate so in name the one sort called the children of God the other of men And whereas the Cainites increased as wel in wickednes as in multitude the Lord to keep his people from mixture with them gave warning by Henoch the seventh from Adam who prophesied the destruction of them and al vngodly persons for their wicked deeds cruel speakings when God should come to give judgment with ten thowsands of his Saincts 6. But neyther his word wherby he admonished his people nor yet his spirit which strove in them could restreyn them from being commingled with the profane and Serpents seed for they coupled themselves in mariage with their fayr women wherby there sprong a tyrannous race of Giants by whom the earth was filled with crueltie That God seing how his children wer degenerat become also flesh and that the wickednes of man was wexen great repented that he had made man in the earth and was sory in his hart Yet warned them agayn by Noah a preacher of righteousnes and by the building of the ark 120. yeres which patience they contemning God brought the flood vpon the world of the vngodly destroyed them onely Noah and his howse wer reserved finding grace in the eyes of the Lord. 7. Yet even in that litle family of eight
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
places wher they become yet is it most lively seen in their Assemblie and there he is very terrible For this cause did his people love the habitation of his house desired to dwel there al their dayes that they might be hold his bewtie and being absent from it their sowles thirsted for God saving when shal we come and appear before the presence of God for they knew his promise which had sayd In every place where I shal put the remembrance of my name I wil come vnto thee blesse thee they knew God was in the mids of his sanctuary it should not be moved he would help it very early But of this holy societie more is to be spoken particularly in another place CHAP. XII Of the Communion that we have with Iesus Christ our Mediatour IEsus Christ being God manifested in the flesh is given of the Father to be the onely mediatour between him and vs and he hath given him power to execute judgmēt in that he is the son of Man He is the head of the body of the Church in him all the buylding coupled togither groweth vnto an holy Temple in the Lord and we all are built togither in him to be the habitation of God by the Spirit he is the way the truth the life no man cometh to the Father but by him And of him and his mediation this Oracle was spoken of old to the Saincts that their Noble-ruler should be of thēselves their Governour Christ should proceed from the mids of them God would cause him to drawe neer and approach vnto himself when he should ascend and sit at his right hand to make intercession for vs for who is he els that warranteth his hart to come vnto me sayth the Lord And ye shal be my people and I wil be your God 2. As we are made the people and portion of God by Christ brought by him vnto the fellowship and glorie of his Father so is there a special fellowship and cōmunion that we have with Christ being caled therevnto of the Father as it is written God is faithful by whom ye are called vnto the communion of his Son Iesus Christ our Lord. And that this hath alwayes been the chief end and scope of God in al his Oracles since the world began to draw men vnto Christ so vnto himself is before shewed 3. The summe of the grace given vs through communion with our Lord Iesus is cōprised in those words of the Apostle saying that Christ is of God made vnto vs Wisdom and Iustice and Sanctification and Redemption These things he is vnto vs by vertue of his Mediatorship which consisteth in the three functions or offices of Prophecie Priesthood Kingdome committed vnto him by the Father For frō the in most holy place and from the bosom of the Father is he come to declare God vnto vs he is a Prophet raysed vp of the Lord to speak vnto vs al that he cōmanded him and him are we willed for to hear the yles are to wayt for his Law And as he being worthy obteyned to open the book that is in the right hand of him that sitteth on the throne to loose the seven seales thereof because all the treasures of wisdom and knowledge ar hid in him so having made knowen to vs al things that he heard of his Father having declared and stil declaring his Name by his word and spirit he is the Power of God and the wisdom of God vnto vs. And the things which he hath declared are two 1 the Law to shew vs our syn and the evils due for the same 2 the Gospel to shew vs our righteousnes by grace from God with the blessings that flow therfrō He also being our great high priest or sacrificer hath taken away our syns and al the evils accompanying them hath redeemed vs from the Curse of the Law finished wickednes sealed vp sins made reconciliatiō for iniquitie brought the gift of righteousnes or Iustice so by his obedience we ar made just grace shal reigne by justice vnto eternall life through Iesus Christ our Lord whose blood doth also purge our consciences from dead works to serv the Living God and by the same hath he sanctified his people and contineweth a Priest for ever and is both our Iustice Sanctification Finally this our redemtion from evil and restauration vnto happines he conserveth maynteyneth by his mighty power frō al enemies whō hee hath subdued vnder his owne feet wil also subdue vnder ours and is therfore named our King whom al kings shal worship al nations shal serv who wil redeem our sowles from deceit violence wil giv vs also the redemption of our bodie and cause our last enimy Death to be swallowed vp in victorie so wil be our ful Redemptiō for ever ever at his appearing with glorie in the day of Redemptiō 4. More particularly touching his Prophesie and our communion with him therin as God gave him for a witnes to the people for a Prince and a Commander vnto them so shewed he himself to be a faithful and true witnesse in that he spake to the world the things which he had heard of the Father This he did in his own person whiles he walked with mē teaching the true meaning and end of al his Fathers Law and vrging the syncere keeping of it in Love freeing it also from the false glosses and leaven of the Pharisees and cutting down their traditions for the Lord to this end had made his mouth like a sharp sword that by the breath of his lips he might slay the wicked He also taught the glad tidings of the Gospel vnto the poor therby healing the broken harted preaching deliverance to the captives recovering of sight to the blind and the acceptable yere of the Lord that whosoever should hear his word and beleev in him that sent him should hav everlasting life and not come into condemnation but was passed from death vnto life So he hid not his Fathers righteousnes within his hart but declared his truth and his salvation he conceled not his mercy and his truth from the great congregation but preached peace and comfort to his people For God had given him a tongue of the Learned that he might know to minister a word in time to him that is weary grace was powred in his lips and they they were like lillies dropping down pure myrrh and his mouth was sweet things 5. As in his own person so did he by others publish the will of his Father vsing hereto the ministerie both of men and Angels He gave and stil giveth the gifts of ministery vnto many men above al other he furnished his
church of Ierusalem not to do the like nor partake in her sisters evils but when they became both after one sort the Lords hart forsook them both alike and because Ierusalem walked in her sisters way therfore God gave the others cup into her hand the cup of destruction and desolation For the Lord being exceeding wroth with Israel and having put them out of his sight that none was left but the tribe of Iudah onely yet Iudah not keeping the coÌ„mandements of the Lord their God but walking after the fashion of Israel which they vsed the Lord did therfore cast off al the seed of Israel afflicted them and delivered them into the hands of spoylers vntil he had cast them out of his sight It behooveth al therfore to mind wel their communion both with their own and other churches and to nourish peace but in holynes to keep coÌ„munion but in light not in darknes for we must all appear before the judgmeÌ„t seat of Christ where everie one of vs shall give account of himself vnto God and every man bear his own burtheÌ„ As we have sown in this flesh so shal we reap the sowl that hath sinned shall die Noah Daniel and Iob shal deliver neyther son nor daughter but their own sowles by their righteousnes And whosoever overcometh shall inherit all things and shal not be hurt of the second death Sow to your selves in righteousnes reap after the measure of mercie Hos. 10. 12. The conclusion SEeing theÌ„ we hav received such grace from God so many as beleev in the name of his son Christ as that we are raised vp from the graves of syn wherin we al lay naturally the children of wrath ar caled with a holy caling from the servitude of Satan and syn and al coÌ„munion with the wickednes of this world to serv the Lord in freedome of spirit and newnes of life according to his word are conjoyned in a holy societie with himself after a wonderful incomprehensible manner apprehended by fayth and one with another in the fellowship of the Gospel being through his mercie made a chosen generation a kingly priesthood washed froÌ„ al our syns in the blood of Christ and reigning with him on earth by mortifying subduing our earthly members and seing we hav in this estate al the promises of life blessing and salvation the presence and protection of him our God the guard and assistance of his holy Angels whatsoever thing is good for our help joy and comfort whiles we live on earth What remayneth theÌ„ but that we purge our selves from al filthines of the flesh and spirit so grow vp vnto ful holines in the fear of God making streight steps vnto our seet ruÌ„ning with patience the race that is set before vs fighting the good fight of faith and of afflictions resisting syn both in our selves and others nourishing mutual love and peace making an end of our salvation in fear trembling That after we hav ended this warfare in the flesh and hav so fought as we win the victory and none other get our crown when our sowles shal flit out of these earthly tabernacles our bodies may sleep and rest in their beds til our chaÌ„ge come our sowles not sent to the spirits in prison but received among the spirits of just and perfect men we may so rest from our labours and wayt for the ful redemption of our bodies at that day when our Lord Iesus shal shew himself from heaven with his mighty Angels in flaming syre to render vengeance vnto them that know not God nor obey the Gospel of our Lord Christ punishing them with everlasting perdition froÌ„ his presence from the glory of his power and to be glorified in his saincts and made marveilous in al them that beleev which al shal be wher himself is see the blessed face of God there enjoy that heavenly communioÌ„ in the great assembly of al Saincts with everlasting joy vpon the 〈…〉 heads wher sorow and mourning shal be forgotten and al happines pleasures possessed for evermore For desire of that day the spirit the Bride say Come And let him that heareth say Come The faithful and true witnesse sayth Surely 〈…〉 quickly Amen Even so come Lord Iesus He that is a Sainct let him be sanctified stil Rev. 22. 11. Of the three sorts of meÌ„ al diversly affected in things concerning God Men are eyther OPEN WICKED HYPOCRITES SAINCTS â—icentious and profane livers professed enimies of the law of the Lord. Iob. 21. 14. 15. outwardly religious but inwardly wicked hating Gods law and the true righteousnes Isa. 29. 13. Mic. 3 11 that rightly beleev obey Gods word with their vtmost power the friends of the Lord. Psal. 119. 3 5 10. 11 c. These are born but after the flesh therfore savour they onely the things of the flesh aÌ„d remayn as they ar by nature Children of wrath Ioh. 3. 6. 1 Cor. 2. 14. â—â—h 2. 3. These seem to be renewed born again of ye Spirit they are inlightned and boast of heavenly grace yet continew they stil in their old naturall corruption vnwashed from their filthines Heb 6. 4. Isa 65. 5. Ioh. 8. 41. 42. Pro. 30. 12. These are born a new not of blood nor of the wil of the flesh or of man but of God therefore they savour the things of God and mind heavenly things being children of Wisdome Iohn 1. 13. 3. 3â— Luk. 7. 35. These ar neither chosen of God nor called being neyther of the church nor in the saine Psa. 11. 5 Rev. 22. 15. 1 Cor. 5. 82. These are caled but not chosen ar in the church for a a while but not of it Math. 22. 14. 1 Iohn 2. 19. These are called and chosen of God ar both in of the Church and so continew Ephes. 1. 4. c. Iob. 17. 9. In these syn dayly increaseth inwardly aÌ„d outwardly til righteousnes in them be vtterly extinct Psal. 36. 1. 2. 3. 4. In these righteousnes increaseth outwardly but sin liveth inwardly and aboundeth Isa. 1. 11. c. Ier. 3. 4. 5. In these syn dyeth and righteousnes revâ—â—eth dayly both inwardly and outwardly 〈◊〉 6. 2. â— 4. c. To these the Law if it be sent cometh in tables of stone for such is the nature of their harts but they receiv it not the tables ar broken before they come at them for these dance as it were about the goldeÌ„ calf of their own impietie Iâ—â—â—w not what is becom of Moses they break and violate all Exod. 32. Yet vnto such the law is given mid lieth vpon them as a â—urse and condeÌ„nation 1 Tim. â— 9. Deut. 27. 15-26 To these God giveth the stony tables and they receiv them but Moses face so shineth that they can not look vpoÌ„ him vnlesse heveil
God in wisdomhath he made them al. 3. But because the world by wisdome knew not God in this wisdom of God though it be ynough to make al men without excuse it pleased God of his grace to giv vs his word as a second and more excellent means of knowledge by which word he hath magnified his name above al for it is able to make man wise vnto salvation and he that is of God heareth that his word and if any man love him he wil keep the same the Lord wil lov him againe dwel with him but they that refuse put it away do judge themselves vnworthy of everlasting life and that word shal judge them in the last day for despising of it they shal be destroyed 4. Yet is not the outward ministery of the word sufficient vnlesse we be also taught of God himself who therfore voucheth safe to giv vs a third help evē his own good spirit to instruct vs without which no man can say that Iesus is the Lord. By this his spirit God reveleth vnto vs the deep mysteries of his gospel this Anoynting teacheth vs all things and that worthy thing which is committed to vs we keep through the Holy Ghost that dwelleth in vs. Of whom and our communion with him more is to be spoken in due place 5. The Word of God whereof here we intreat was given to Adam even in his vpright state to be a law for him to lead his life in paradise It was again reveled vnto him after his fall to restore him grace and life which he had lost And not for himselfe alone received he this light but for all his children that were fallen with him into darknes and the shadow of death wherefore he imparted it to them as by the sacrifices of Cain and Abel doth appear Yea God himself spake vnto Cain though he was wicked and without faith and gave him warning of his evil way Likewise in the new world the covenant of God was by his word renewed with all Noahs howshold wherein were Cham and Canaan the vessels of destruction Christ also the sower of that precious seed let some fall on the high way some on stony ground some among thornes from which places no fruit did grow And his disciples were sent to preach the gospell to every creature to al nations vnder heaven By which appeareth the bountie of God that offreth the word of life vnto all even as he causeth his Sun to shine vpon just and vnjust and we are taught that the word of God may not be forbidden to be preached vnto any people be they never so profane or hethenish 6. But al people to whom the words of this life were spoken receyved not life by them for the word profiteth not if it be not mixed with beleef in them that hear it And the God of this world hath blinded the eyes of many vnbeleevers that the light of the glorious gospell of Christ which is the image of God should not shine vnto thē therfore they stumble at the word being vnperswaded to the which thing they were even ordeyned and the ambassadours of Christ to whom he hath committed the word of reconciliation are vnto such the savour of death vnto death They hate the light because they do evil wil not come to it least their deeds should be reproved for wickednes is sweet in their mouth they hide it vnder their tongue they favour it and wil not forsake it therefore abhorr they the light and know not the wayes thereof the morning is vnto them even as the shadow of death so salvation is farr from them for that they seek not the statutes of the Lord. 7. Againe because the word of God is contrary to humane reason and condemneth for foolishnes the wisdome of this world and calleth men out of themselves making all the glorie and grace of the flesh to fade as the flower of grasse and leading vs to Christ alone and him crucified therfore is the preaching of the crosse to them that perish foolishnes they despise al wisdomes counsell and correction and seek after another wisdom prudence of the flesh which is enmitie against God and cannot be subject to his law and her they follow as an oxe that goeth to the slaughter and as a fool to the stocks for correction though her howse is the way vnto the grave which goeth down to the chambers of death and her ghests are in the depth of hel 8. And forasmuch as many afflictions doe accompany the word of Christs patience that on them which receiv it the Sun of tribulation or persecution often ariseth and for it they are hated imprisoned exiled or killed so that a man must forsake himself and take vp his crosse and follow Christ therfore also many men ar offended ashamed of the testimonie of our Lord wil not be partakers of the tribulations of the gospel but choos iniquitie rather then affliction count it pleasure to liv deliciously for a season til ease doe slay the foolish and the prosperity of the fools destroy them 9. For when they thus contemne the word God withdraweth from them this favour and food of their sowles sending a samine in the land that their fayr virgins yong mē perish for thirst having caused the Sun to goe down at noō darkned the earth he letteth them walk in their own ignorance vnto perditiō So Cain for his crueltie contempt being banished from the presence of God we find not the benefit of Gods oracles to be after vouchsafed him or his as was vnto Seths posteritie The like is to be minded in the children of Cham Ismael Esau c. Who after they were removed from Gods church were also deprived of his word and doctrine which he continewed increased vnto the people that of his grace he called and kept to himself as his own 10. For the light of the Gospel and day of Christ was reveled vnto Abram Isaak and Iaakob and to the Israelites their posteritie did God give his law by Moses and continewed the preaching and opening of the same by other prophets and ministers when as the hethens had not this help but lay in darknes héarkning vnto witches soothsayers sorcerers necromancers and other like abominable instruments of Satan which turned to their eternall confusion when as for Israel the Lord their God suffred them not so but out of heaven he made them hear his voyce to instruct them and vpon earth he shewed them his great fyre and they heard his voyce out of the mids of the fyre they had ordinances and lawes most righteous to keep and to doe which was their praise for wisdome and
ear heard neyther came into mans hart are which God hath prepared for them that love him and neyther flesh nor blood but himself doth manifest them vnto vs and as his words are spirit and life so is it his spirit that sercheth al even the deep things of God reveleth them vnto vs and quickneth vs. 5. The promises which ar made vs we must embrace not by sight but by faith which is the evidence of thinges not seen And seem they never so vnlikely or vnpossible yet ought we not to doubt of them or reason against them through vnbeleef but even above hope to believ vnder hope being fully assured that he which hath promised is able to do it For as Sara received strength to bring forth achild when she was past age because she judged him faithful which had promised so contrarywise the children of Israel when God had brought them through the wildernes even to the borders of the land of promise yet could they not enter in because of their vnbeleef 6. The commandments of God how hard or vnreasonable soever they seem we must readily and cheerfully obey laying aside al excuses delayes feares or other things that may hinder vs knowing that all his precepts are perfect righteous pure and just Therefore when God calleth vs we must follow him though we know not whither we shal come wheÌ„ he sendeth vs to any place of danger we must goe though we know not what may befal vs there when he commandeth vs a thing that is both against nature of maÌ„ and promise of God we must obey without murmuring or reasoning yea even to the death must we be obedient that we may receive the crown of life 7. In all our trials and tribulatious we must in faith patience possesse our sowles We may not murmur though we want both bread and water nor speak against God though our way be never so grievous VVhen we be in danger of our foes pursuing vs we must not complain nor be affraid when they beset vs round about If God cause men to ride over our heads if he lead vs into fyre and into water if he give vs as sheep to be eaten scatter vs among the nations if he smite vs down into the place of dragons and cover vs with the shadow of death yet may we not forget him nor deal falsly concerning his covenant but in al these triumph as more then conquerours through him that loved vs. When in our troubles we exspect his salvation we must not make hast though it tary we must wayt if he hide his face from vs and be angry against our prayer so that we cry by day but he heareth not and by night but hav no audience if he put vs back as doggs vnworthy of his grace if he turn hiÌ„self to be cruel against vs to be enemie to vs with the streÌ„gth of his hand yet must we remeÌ„ber that he is the rock of our salvation and say I wil wayt for the Lord that hath hid his face from Iaakob and I wil look for him Lo though he slay me yet wil I trust in him 8 Notwithstanding al these what soever els we can do or suffer for his names sake yet must we empty cast down our selves before him confessing that we ar but vnprofitable servants we hav done that which was our dutie to doe it is nothing to the Almightie that we are righteous our weldoing extendeth not to him Neyther for our works done or of him foreseen to be done hath he saved caled vs with a holy caling but according to his own purpose and grace which was given to vs through Christ Iesus before the world was And because we ar al too wel perswaded of our selves our good deserts the Lord vseth two means for to humble vs the one is his Law which sheweth vs our syns and infirmities the other Corrections wherby he openeth our ears to cause vs to turne away our work that he might cover our pride of both these Solomon sayth the commandment is a lantern and the law alight correcttions for instructioÌ„ are the way of life 9. The Law reveleth our syns which lay hid within vs sheweth our weaknes to be greater then we could imagine For first we are alive in our own conceyt without the law and wil not stick to say Al that the Lord commandeth we wil doe But when he speaketh we can not endure to hear the law at his mouth but run away Or if we do receiv it it is with a vail over Moses face not discerning the true nature of the Law which is spiritual or end of the same which is to bring vs to Christ but in hypocrisie with hollow and covered harts imagining the outward observation therof howsoever it be to be sufficient But when it cometh in deed to our coÌ„science we die for syn which we thought was dead reviveth and taking occasion by the coÌ„mandemeÌ„t deceiveth vs and therby slayeth vs and when the law sayth Thou shalt not lust syn worketh in vs al manner of lust And as the Israelites having heard the thundring voyce of the Lord from heaven forbidding them to have any other Gods before his face did before forty dayes were expired forget both their promise and their fear God himself their saviour and made them Gods of metall so is it with vs al when the coÌ„mandement cometh syn aboundeth and appeareth to be syn yea out of measure synfull And because the wages of syn is death the law also causeth wrath which is reveled from heaven against all vngodlines and vnrighteousnes of men Then are we cast down with sight and horror of our wretched case and the more we strive to rid our selves out of these snares of hel the faster we are intangled for we find our selves carnal sold vnder syn so as if we have wil to do good yet finde we no meanes to performe it and without Gods grace we can neyther wil nor doe VVherefore we crie out vpon our misery and should die in despâ—yr wer it not that God did cause his favor in the face of Christ to shine vpon vs in whom being graffed by faith we ar dead to the law but alive vnto God by beleef in his son who hath loved vs given himself for vs and liveth in vs. Thus is the law a light to discover a fyre to burne a hammer to break whatsoever in vs is exalted against God is a scholemayster to lead vs to Christ that we might be made righteous by him after that we ar stript naked of our own misconceived righteousnes having our filthy garments taken froÌ„ vs may be arayed with chanâ—â—
al the parts so serviceable needful comfortable ech to other that they cannot without paine losse and deformity be pulled asunder even so the Saincts of God ar as the Apostle sayth one body in Christ every one one anothers members being by one spirit al baptised into one body which is caled Christs Church or Congregation because we ar gathered and joyned togither vnto him our head by whom al the body being coupled and knit togither by every joynt for the furniture therof according to the effectual power which is in the mesure of every part receiveth increase of the body vnto the edifying of it self in love 4. The strength virtue of this vnion of the Saincts procedeth from the vnitie of their Faith and spirit For faith is the doore by which we hav entry accesse both vnto God and into his Church or assembly which thervpon is caled the multitude of the faithful or beleevers even the howshold of faith And as by it we eÌ„ter into this societie so being entred we there build vp our selves in our most holy faith by it we * live by it we stand by it we al ar the sons of God the seed of Abraham consequently heyrs by promise of the blessed inheritance and so doe enter into his rest Which faith because it is one as the Lord is one and is by his holy spirit communicated with al the Saincts it is therfore caled the commune faith from which the communion of faith that is of al Christian duties do flow and especially is seen in our conversing togither for the better performance of them For as Christ prayed that they which should belev in him might al be one as the Father He were one in and with another so the effect of that his prayer appeareth in the vnion communion of the first beleevers which were of one haâ—â— of one sowl and continued dayly with one accord their meetings and fellowships for duties both spiritual humane Of which happy day the Lord did foretell by his prophets saying I wil giv them one hart and one way that they may fear me for ever for the wealth of them and of their children after them and I wâ—â— make them one people in the land vpon the mouÌ„tains of Israel one king shal be king to theÌ„ al they shal be no more two peoples nor divided any more henceforth into two kingdoms This fellowship ought al men to labour that they may come vnto and being come there to abide endevouring to keep the vnity of the spirit in the bond of peace and to continew in one spirit in one minde fighting togither through the faith of the Gospel 5. The causes why God requireth this gathering and knitting togither of our selves are these First for the better service of his Majestie which he most esteemeth when it is done of vs with joynt consent and agreement that we with one minde one mouth prayse God even the Father of our Lord Iesus Christ and as the prophet sayth serve him with one shoulder And for this cause at the first constitution of the Church of Israel he coÌ„maunded that at their solemn feasts they should all the males three times in the yere appear before the Lord Iehovah besides their vsual meetings on the Sabbaths which fests were called holy assemblies or convocations and had special dayes for calling and assembling the people wherein Gods word was read expounded vnto them his name magnified with songs prayses the people answering Amen bowing down and worshiping sacrifices were offred for the whol congregation feasts were celebrated with relief of the poor and the people received a blessing in the name of the Lord. Which open solemne service as it was pleasing to the Lord who there required the service offrings al the holy things of al his people so the neglect and omission hereof was a forsaking of him and a procuring of his wrath Wherefore the godly magistrates wer careful to establish mainteyn that publick worship appoynting the Priests Levites for the burnt offrings and peace offrings to minister and to give thanks and to prayse in the gates of the tents of the Lord and the faithful vsed to frequent that place and those solemnities that they might prayse God in the midds of the congregatioÌ„ among much people there declare with the voice of thanksgiving and set forth all his wonderous works pay their vowes vnto him in the presence of al the folke within the courts of his howse which he had chosen for his rest for ever loved there to dwel and delighted therein They vsed also to call the people vnto the mountain there to offer the sacrifices of righteousnes to stir vp and exhort one another to blesse God in the Assemblies and exalt him in the congregation of the people The like publick worship the Lamb solemnizeth vnto his Father whiles he standeth vpoÌ„ Mount Sion with his 144. thousand wher the voyce of the heavenly congregation is heard like the sound of many waters and of a great thunder and like harpers harping with their harps singing a new soÌ„g before the throne And there Christs prayse is of God in the great assemblie his vowes he performeth before them that fear him he declareth Gods justice and mercy his truth and his salvation Whose prayse therfore is heard in the CoÌ„gregation of Saincts Israel joying in his maker and the sons of Sion rejoycing in their king saying Halelu-jah salvation and glory honour power vnto the Lord our God Halelu-jah for the Lord God almighty reigneth 6. An other cause of the joyning togither of the Saincts is their edification in the knowledge and fear of God For although they have his word privatly to meditate therin day night which also he blesseth vnto them yet in his church or assemblie he more plentifully powreth out his blessings as he promised by Moses In every place wher I shal put the remembrance of my name I wil come vnto thee blesse thee And as his name was in his howse and Temple so there he appointed ministers to reherse or make mention of the same to teach Iaakob his judgements and Israel his lawes Which Law when he first gav vnto them he sayd vnto Moses Gather me the people togither I will cause them to hear my words and when afterwards it was solemnly repeted every Sabbath yere by like commaundment the people were to be gathered togither men women children and strangers to hear and learn the same Yea every Sabbath day the people assembled in their synagogues throughout all their cities for the same purpose And in these last dayes it was foretold how
many people should provoke one another to go vp to the mountayn and howse of God wher he would teach them his wayes and they would walk in his pathes because the law was to go forth of Sion the word of the Lord from Jerusalem Wherefore Christ often visited the Temple and synagogues as did also his disciples to shew how he regarded the assemblies of his people in which he vttered so many gracious words and wrought so many great miracles And after that he had gathered a new people to himself they also vsually met togither for the food of Gods word and other holy things in the churches or assemblies where Christ had given gifts vnto men in the persons of his officers for the gathering togither of the Saincts edification of his body Then the nations walked in the light of Ierusalem there the Lord gathered his sheep into their folds wher they might grow and encrease set vp shepheards over theÌ„ which should feed them he fed them in good pasture they lay in a good fold he brought them to their rest reduced that which was driven away bound vp that which was broken and strengthned the weak by the doctrines of his gospel There God is very terrible in the mysterie of the Saincts whiles by the fyre of his spirit he causeth on earth in his heaveÌ„ly teÌ„ple lightnings and Voices and thundrings and earthquake and much hayl For the words that his wise men there speak given by him the One pastor are like goâ—ds to excite and stir vp our dul nature that being pricked in our harts we may be drawn to repentance like a fyre to devour the adversaries like a two edged sword to execute vengeance like a â—aÌ„mer to break the stone like mighty weapons of war to cast down bulwarks and whereby the wise goeth vp into the citie of the mighty and casteth down the strength of the confidence thereof Again there are vttered the words of life which quiâ—ken the hearers and bring theÌ„ oâ— of the graves of syn the words oâ— reconciliation which make peacâ— between God and the conscience are as flagons of wine and comfortable apples to refresh the siâ— sowl even the words of salvation and of eternal life These Chrisâ— putteth in the mouthes of his ministers and by the oyl of his spirit causeth the seven lamps of the golden candlestick of his law to give light continually in his tabernacle With these waters he moystneth the garden of his church and the several roots and brnches of the same wherevpon such as are planted in the Lord howse do flouâ—ish in his courts stil bring forth fruit their leaf fadeth not neyther doth their fruit fayl because their waters run out of the sanctuarie 7. A third reason of the Saincts gathering togither is that they might the better resist the coÌ„mune adversaryes For ther is warr continual between the serpents seed and the church and they band themselves togither to beseâ—t the â—ents of the Saincts and the beloved city Against that kingdome of darknes God gathereth and setteth a coÌ„trary kingdome a band of Christian soldjers or heavenly warriours the host of the Lord who standing fighting togither vnder the banner of his gospel by the conduct of his Spirit and Christ their captaine are an help strength and comfort one to another These come willingly at the time of assembling Christs armye in holy bewty among them ar guids and leaders the overseers of the Churches as the charrets horsmen of Israel they ar al furnished with the armour of God having his word for asword his faith for a shield his salvation for a helmet vpon their heads These weapons of their warfare ar mighty through God and here are more shields targets theÌ„ hung on Davids towr the trumpets of the Lord do sound an alarme against the enemies and in their conflicts the people of God do help one another as need requireth wherby they ar emboldned and comforted among themselves ar terrible to their foes as an army with banners and having fought togither the good fight of faith do get the victory over the Dragon and his Angels by the blood of the Lamb through many afflictions so at last doe triumph in glorie 8. A fourth cause and benifit of this societie is the mutual ayd strengthning and consolation one of another in al other ChristiaÌ„ duties both publick private For as the several members of a mans body ar serviceable to the whol and each to other so ar the Saincts among themselves having every one their mesure of faith their diversity of gifts and graces from God that what is wanting in one may be supplied by an other And as the eye cannot say to the hand nor the head to the feet I have no need of yow so cannot the least member in the church of Christ be refused as vnnecessarie but may be beneficial to the greatest For as yton sharpneth yron so doth man sharpen the face of his friend And hence doe arise the mutual exhorting and building vp one of another in the faith labouring together vnto the truth admonishing the vnruly comforting the feble minded bearing with the weak considering one another to provoke vnto love and good works rebuking for syn trespasse confessing of faults one to another praying one for an other bearing one anothers burden rejoycing with them that rejoyce weeping with them that are in trouble communicating to the afflictions and distributing to the necessities one of an other visiting them in sicknes mourning labouring together in prayer for theÌ„ with many other offices of like nature for the refreshing of soul bodie al which ar found and felt in this holy communion and body wherin if one member suffer al suffer with it if one be had in honour al rejoyce with it so neer a conjunctioÌ„ doth Gods spirit work in the hartes of the faithfull which maketh them to look not every man on his own things but every man also on the things of others 9. For these and the like reasons hath the communion aud societie of the Church bene alwayes praysed sought for loved and estemed For as God though he love his people and hath al his saincts in his hand yet loveth the gates of Sion above al the habitations of Iakob so his people likewise hav loved the habitation of his howse desired this one thing of the Lord that they might dwel in the same al dayes of their life to behold the Lords bewty and to inquire in his temple esteming a day in his courts better theÌ„ a thousand other where lamenting their lot when they were exiled therfroÌ„ powring out
his couÌ„tenaÌ„ce They outwardly keep the law and rest therein they also teach others to keep it yet ar themselves transgressors of it the inward power and end therof they cannot see Exod. 34. 29. 30 c. 2 Cor. 3. 13. 14. Rom. 2. 17. 22 23. c. To these the Law is not given or it lieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on them 1 Tim. 1. 2. 〈◊〉 they have the Gospel the Law and ministrie of the spirit and 〈◊〉 word 〈…〉 fleshly tables of their harts 〈◊〉 on and without by the finger of God they 〈◊〉 behold as in a 〈◊〉 the glorie of the Lord with open face and ar changed into the same image froÌ„ glory to glory as by the Spirit of the Lord. 2 Cor. 3. 3. 18. Ezek. 11. 19. Heb. 8. 10. These keep not the Law neither ar they kept by the Law but break forth into al syn aÌ„d wickednes Iob. 24. 13. c. Psal. 73. 8. 9. These though they keep not the Law yet are kept by the law and restreyned by terror thereof froÌ„ open wickednes Mat. 23. 13. 16. 23. 25. These are the right keepers of the Law in spirit which sometime also were kept of the Law til Faith came Ps. 119. 33. 34. Gal. 3. 23. 25. These hate the Law and professe their hatred Psa. 2 3. Iob. 22. 17. These hate the Law but professe to love it Psal. 78. 36. 37. These love the the Law professe their love Psa. 119. 97. Rom. 7. 22. These ar naked yet without sâ—ame though al men see their filthines they hide it not Ior. 6. 〈◊〉 〈◊〉 These ashamed of their nakednes cover it with fig-leaves or spiders webs of their own external righteous nes Isa. 59. 5. 6. These have their nakednes covered of Christ and by the garments of his righteousnes Rev. 3 1â— 16. 15. â— saâ—iters Numb 3â— the â—nioriteâ— Sihon â—â—gh and the like come not into the land of promise anâ— the rest that â—â—mayneth for the pâ—â—ple of God Heb. â— 8 9. These both shal perish and be punished with everlasting perdition from the presence of the Lord their portion shal be with the Divils in the lake of fyre and brimston which is the second death Mat. 25. 30 41 â—4 51 Iob 13 16. 2 Thes 1 8 9 Rev 20 â—0 13 15. These shal enter into the ioy of then Lord shal live and reign with him in heaven with his holy Angels for evermore Amen Mat 25. 21 34 4â— The Wicked shal turn into hel Psa. 9 17. The Hypocrites hope shal perish Iob 8. 13. The Saincts shal be preserved forever Psal 37 28. The rejoycing of the Wicked is short the joy of Hypocrites is but a moment Iob. 20. 5. And men shal say Verily there is fruit for the righteous doubtlesse ther is a God that iudgeth in ye earth Psa. 58. 15. Finis ‡ Exod. 36. 20. 23. 24 c. †Psal. 73. 26 Psal. 133. * Heb. 5. 9. ‡ 1 Tim. â— 1◠‖ Ioh. 8. 18. †Rev. 21. 9. 10. 11. * Rev. 21. 24 Isa. 60. 1. 2. 3. ‡ Isa. 9. 6. Gal. 4. 26. * Psal. 2. 12. †Isa. 32. 2. Isa. 14. 32. †Isa. 4. 5. 6. ‡ Exod. 13. 21 Mat. 11. 28 †Ioh. 14. 6. * 1 Ioh. 1. 3. †Phil. 3. 9. ‡ vers 10. Deut. 12. 5 * Psal. 26. ◠†Song 1. 6. ‡ Isa. 60. 5. Rev. 21. 26. a Psal. 87. 6. b Gal. 3. 29. 4. 26. 28 31. c Act. 26. 18 d Isa. 65. 9. e Phil. 2. 12. f 1 Pet. 4. 18. g Hag. 2. 12. 13. 14. h â— Cor. 10. 〈◊〉 i vers 17. k â— Cor. 5. 6. c. l â—â—â— 18. 4. m Psal. â—2 〈◊〉 â—3 Ma◠〈◊〉 c. n Gal. â— 24. Rom. 7. â—â— 2. 5. o Rev. 12. 2 Gal 4. 19. 26. 27. p 2 King 19. 3. q 2 Cor. 5. 7. r Colos. 3. 3. s Song 1. 5. t Psal. 45. 1â— u Phil. 3. 11. 12. x Exod. 34. 30. 33 35. 2 Cor. 3 13. 14. 15. 〈…〉 〈…〉 7. 17 〈…〉 1 Ioh. 1. 〈…〉 5. 2. 〈…〉 1. 23. f Lewit 13. 45. g Ezech. 16. 61. 63. h Ezech. 20. 43. i Gal. 6. â— k Iam. 2. 1. l Exod. 23. 2 m Isa. 1. 21. n Mâ—c 2. â— o Exod. 23. 21. p Rev. 2. 5. q Amos. 3. 2 r Eccles. 7. 18 s vers 19. t vers 20. 2 Tim. 3. 16 17. x Isa. 40. 8. †1 Ioh. 3. â— Hos. 1. 10. ‡ 1 Thes. 5. 5. * Dan. 7. 22. ‖ Psal. 135. 4. †1 Pet. 3. 10. ‡ Gen. 6. 2. * Luk. 16. 8. ‖ Ioh. 8. 44. †2 Pet. 2. 14. ‡ 2 Cor. 6. 17 †Act. 2. 42 Heb. 10. 24. 25 ‖ Ephes. 4. 3. ‖ Act. 17. 26 * Gen. 1. 31. ‖ Psal. 104. 4. †Psal. 103. 20 ‡ Dan. 10. 5. 6 ‖ Mark 12. 25 Luk. 2. 15 * Dan. 7. 10 ‡ Psal. 68. 17 18. 10. †Iob. 1. 6. Psalâ—7 â—7 7. with Heb. 1. 6 Psal 8. 6. with Heb. 2. 7 * Psal. 148. 10 2. 5. ‡ Luk. 2. 13. Isa. 6 3. †Gen. 2. 7. ‖ Iob. 10. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 139. 15 ‡ Psa. 139. 14. †Iob. 4. 19. Gen. 2. 7. * Iob. 33. 4. ‡ Pro. 20. 27. †Iob. 38. 36. ‖ Gen. 1. 31. * Gen. 1. 26. â— Iohn 5 7. ‡ Gen. 1. 27. †Col. 3. 10. Eccles. 7. 31. †Eph. 4. 24 ‖ Gen. 1. 28. * Gen. 2. 19. ‡ Deut. 4. 19 †Gen. 1. 28. ‖ GeÌ„ 2. 18. 22. * Gen. 2. 8. 9 ‡ Gen. 3. 25. †Act. 17. 28. 1. Cor. 11. 7. * Iob. 10. 12. ‡ Prov. 16. 4. †Gen. 2. 15. vers 3. * vers 9. ‡ Gen. 3. 22. †Gen. 2. 17. ‖ Psal. 104. 3â— * Prov. 8. 31. ‡ Psal. 145. 10. †Iob. 38. 7. ‖ Prov. 8. 30. Ioh. 17. 5. * Mat. 18. 10. ‡ Iob. 5. 23. ‡ 2. Pet. 2. 4. Iohn 8. 44. Iude. vers 6. ‖ 2. Pet. 2. 4. * Iohn 8. 44. ‡ Gen. 3. 1. 2 c. †Rom. 5. 12. 15. 18. ‖ Gen. 3. 14 17 c †Rom. 8. 20. c ‡ Cherubims Gen. 3. 24. †Iob. 1. 6. Reâ— 20. 2. ‖ 1. Pet. 5. 8. * zach 3. 1. ‡ Mat. 13. 28. 39. 1 Tses 2. 18. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. â—2 17. ‖ Luk. 8. 29. 30 33. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 17. 7. ‡ Isa. 13. 21. 34 14. †Mat. 4. 1 Rev. 12. 9. 10. Iob. 1. 9. 1â— 2. 4. 5. * Gen. 3. 3. 4. 5. ‡ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Ioh. 2. 13. †Ephes. 6. 16. ‖ Mat. 4. 3. * Revel 12. 9. ‡ Luk. 11. 24 †1 King 22. 23. ‖ Ioh. 8. 44. * Mat. 25. 41. ‡ Mat. 10. 1. †1. Pet 5. 8. Ephes. 6. 1â— * Mat. 4. 3. 9. 12. 45. Iob 13. 2. Act. 5. 3 Rev. 16 14. ‡ Luk. 8. 5. 12. †Mat. 13. 25. 28. 39. ‡ 1 Tim. 4. 1. 〈◊〉 〈◊〉
faith and not by sight for our life is hid with Christ in God his spowse is black for the Sun hath looked vpon her her own mothers sons hav been angry against her and al the glory of the kings daughter is inward And furthest astray are such vayn men as imagine to themselves a state of perfection as if they had already attayned the resurrection of the dead do disclaime al Churches and societies where synnes are to be seen Moses face is hid froÌ„ theÌ„ as with a veil they discern not the vse of his law nor end of his ministerie for a veil covereth their harts neyther see they the possession that syn hath in them yea in al Saincts so long as they dwel in these howses of clay for which cause they sigh desiring to be clothed with their howse which is from heaven to be loosed and to be with Christ. And when the voyl shal be taken from those mens harts who so farr mistake themselves to be that they are not they wil crie with the Leper I am vnclean I am vnclean wil remeÌ„ber their wares and be ashamed never open their mouth any more because of their shame but will judge themselves worthy to be cut of for al their evils that that they have coÌ„mitted Such also as eyther of ignorance or worse humour doe vnorderly depart and rend themselves vpon every occasion from the church and body of Christ wil walk better when they have learned to bear one an others burden and tread in the steps of Christ his prophets and Apostles who vsed al good means with patience to reclaim the offenders before they forsook them Yet because the faith must not be held in respect of persons neyther may we folow a multitude to do evil and it often falleth out that the faithful city becometh a harlot and they which wer yesterday Gods people are risen vp on the other syde as against an enemie therfore the Saincts should be wise in hart and not hold communion with any but in the Light in the faith in the true worship of God for he is gealous even over his own people and wil not spare their misdeeds but wil take his kingdome from them and remove the caÌ„dlestick out of the place if they repent not as he saith by his prophet You onely hav I knowen of al the families of the earth therfore wil I visit you for al your inquities Thus may ChristiaÌ„s walk as they ar counselled by the wisdom of God not being just overmuch neyther wicked overmuch laying hold and not withdrawing their hand from this that he which feareth God shal come forth of them al. For this cause hav I endevored though the vnfittest among many to help forward in the way of truth such as love the same with me and hav penned this treatise folowing for their sakes that hav not meanes and leysure to serch the scriptures as they should and would or by reason of their weaknes cannot gather and compare the scriptures togither for their coÌ„fort assurance in these points as they desire I have laboured both for playnnes brevity as I could in so large ample argument by references rather sent the reader to look himself into Gods book then to insist vpon collections or expositions of mine own Wherin if any places be alleged amisse or impertinent or things gathered otherwise then the text wil afford as through my ignoraÌ„ce or vnheedines no doubt many may â—e I humbly ask pardon for the same both of God and his people and do 〈◊〉 â—â—â— reader not to rely vpon my judgment in any thing but as himself by the wisdome of Gods spirit shal see agreable vnto truth For if any shal buyld vpon my words with out sure ground from the Law of the Lord he shal first offend God who hath given his scriptures by divine inspiration to teach and perswade al truth to improve and correct al error to instruct in righteousnes make men perfect vnto every good work he shal injury me also who have written these things to be tryed and examined by Christs law not to be accepted for a law and he shal injury his own sowl by relying vpon the word of frayl man whose breath is in his nosthrils which cannot stablish the hart nor assure the conscience in any thing Let therfore the grasse wither the flower fade for it is the word of our God that shal stand for ever Finally this one thing I would advertise thee of good reader that somtimes I alledge the scriptures otherwise then our coÌ„mon translations hav them when the force of the Original words doth afford an other or more ample sence Herin I fear not to be blamed of any that love the truth in incorruption and for the places so changed I leave them to their trial that are men of judgement The Lord who is author of every good gift vnto al men who passeth by the syns of his servants and covereth al their trespasses passe by in mercy whatsoever in this work is done amisse turn these my labours to the glory of his name the benefit of his people Amen Henry Ainsworth The contents of the Chapters Oâ— the communion and peace that was at the first and how soon it was broken Chapt. 1 of the horrible miseries that Divils and men fel into after they had forsaken God Chapt. 2 Of mans redemtion the renewing of his peace by the grace of God in Iesus Christ. Chapt. 3. Who be the Saints of this communion Chapt. 4. Holynes or sanctitie what it is Chapt. 5. How holynes is given vnto God and Christ and how vnto creatures Chapt. 6. How the word was communicated with Adam his children and of the Saints interest in the same Chapt. 7. How God by his word hath alwayes called and separated a people from communion with Divils and wickedmen to the fellowship of his grace by faith in Christ. Chapt. 8. How farr we must avoid communion with Divils and how far with wickedmen Chapt. 9. How the Saincts are caled out of themselves taught to forsake their own wayes and works that they may have communion with God in Christ Chapt. 10. Of the coÌ„munion that we have with God in general Chapt. 11 Of the coÌ„munion that we hav with Iesus Christ our mediatour Chapt. 12 Of our coÌ„munion with the holy Ghost Chapt. 13 How the foresaid coÌ„munion peace between God his Saints is somtimes interrupted by their syns what vnrest and trouble they then feel in themselves how their ancient peace is renewed Ch. 14. Of the communion that the Saincts have in this life with Angels Chapt. 15 How the Saincts on earth are called to a holy coÌ„munion among themselues Chapt. 16. How the Saincts gather into coÌ„munion grow up vnto a body or church Chap. 17.
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
spirit may be saved in the day of the Lord Iesus whiles he remayneth in that impenitencie and excommunicate estate al Christians ar to avoyd him al communion with him as the Iewes avoyded hethens and publicans 4. The keeping of this rule causeth much peace in the communioÌ„ of the Saincts for by this orderly dealing with the partie all whispering Backbiting slandering and calumniating one of another are stayed syns which reign in deed among the profane work lings and hethens but ar not sufferable in the citie of the Lord. By this occasions of grief and contention ar cut off for as without wood the fyre is quenched so without a whisperer strife is silent By this eyther the synner is amended wherat men Angels doe rejoyce or the church atleast weise purged of the evil for he that hardneth his neck when he is often rebuked shal sodainly be broken off and can not be cured but the churches wound is cured hereby as an other proverb sayth Cast out the scorner and strife shal go out so contention reproch shal cease 5. But if the syn be openly coÌ„mitted then must the synner be rebuked openly that others also may fear or if it be of such a nature as tendeth to the seducing of men froÌ„ God though he that entiseth be neer and dear vnto vs we are forbidden to spare or keep him secret for so may many be defiled by his privy suggestions Or if any secret hypocritical practise be seen to impeach the truth of the Gospel or vpright walking therin such ought in publick to be reproved as Paul for the like fault blamed Peter before al meÌ„ Or if the crime be heighnous bloody daÌ„gerous to the life of others by treason or trecherie such mischief is both to be beâ—â—ed prevented and punished and bloodshed so defileth the land 〈◊〉 it cannot be clensed but by the blood of him that shed it such therefore sayth Solomon shal flee to 〈◊〉 grave let them not stay him 6. The foresayd censures of Christ for rebuke and excommunication ar to be inflicted vpon al the members of the church without †respect of persons as for other syns so specially for errors heresies contentions against the true faith For an heretick must be reiected after one and the second admonition they that teach or receiv doctrines which they ought not must be rebuked sharply that they may be sound in the faith they that cause divisions and offences contrarie to the doctrine learned must be diligently marked and avoyded and such disquieters of the church to be cut off Generally al synners al vnruly persons ar liable to the Saincts admonitions and if any lust to be contentious the churches of God have no such custome for the Lord is author of peace in them al neither may the wicked be suffred to remayn in the coÌ„munioÌ„ of his people but judgment must be execued in the morning neyther may any favour evil doers for he that iustifieth the wicked him sayth Solomon shall the peoples curse the nations shal abhorr him but to them that rebuke that be plesant 〈…〉 vpon them shal come the blessing of good 7. The causes why the Saincts must thus redresse the evils that arise among them are these First for the glorie of God who commanded this duty in his law playâ—y to rebuke our neighbour that so vpon warning and sight of his syn he might bring his sacrifice reconcile himself vnto the Lord wâ—â— he had offended which if he regâ—ded not but should doe oug 〈…〉 with a high hand he then was sayd to blaspheme the Lord and must be 〈…〉 off from among his people because 〈…〉 despised the word of the Lord 〈…〉 broke his coÌ„mandement God thâ— who is dishonoured by mens transgressions wil again be glorified among them eyther by their confession of or punishment for the same For his way is holy the polluted may not passe by it they defile his sanctuarie and holy things therefore they must sanctifie themselves that draw neer vnto him for holines becometh his howse for ever 8. Secondly for the good of the synner himself who by these admonitions rebukes and censures is often-tymes bettered especially if he be the Lords elect For a prudent man when he is reprooved wil vnderstand knowledge and a rebuke sinketh more into him then a hundred stripes into a fool the ceÌ„sures of the church ar for his huÌ„bling salvatioÌ„ of his spirit in the day of the Lord. We owe this therfore as a dutie of love vnto our brethren for their good seing love covereth a multitude of syns that is done when we convert the synner from going astray and save his sowl from death And hervpoÌ„ it was that God gave that Law of rebukes in these words Thou shalt not hate thy brother in thy 〈◊〉 thou shalt plainly rebuke thy neighâ—â—â—â— suffer not syn vpon him For what greater hatred can ther be shewed then to see and suffer our brothers sowl to perish therfore Solomon was not afrayd to say that open rebuke was better then secret love And David minding this did desire thâ—â— the righteous might smite him fâ—â— it should be a benefit and r 〈…〉 him for it should be a precious 〈◊〉 which hewished might not fail◠〈…〉 being on his head How ever then the wicked esteem of this heavenly ordinance and hate those that rebuke them for which cause Christ forbad to cast these holy thingâ—â— pearles to dogs swine which would but rent the giver and Solomon to speak in the â—ares of a fool which would despise the wisdom of their words yet he sayth rebuke â— wise maÌ„ he wil love thâ—â— And an other prophet sheweth how men that by such wounds are drawen to amendment of life will acknowledg say thus was I wouÌ„ded in the howse of my friends To verifie the proverb which teacheth that howsoever the kisses of an enemy be pleasant the wounds of a lover are faithful 9. A third cause of these censures is the benefit of the church that it may be kept from the contagion corruptioÌ„ of synners which is great and dangerous For in asmuch as they ar al one body and brotherhood the fault of a few yea even of one may be a snare vnto the whol companie This Israel felt of old when for Achans syn the Lord chastised the whol congregation yea told them they were execrable and sayd he would be with them no more except they destroyed the excerable thing froÌ„ among them And that correctâ—â— was a warning to the church a good while after and made them for fear of the like again severely to look to their brethrens actions wheÌ„ they seemed evil in their eyes and to say
himself 7. And in our assemblies wher Gods presēce is ought our holines fear and obedience most to shine al evil things most be shunned wher by reasō of our near cōjunction cōmunion the cōtagion of syn may spread over al. For there all ar one loaf one body because we ar al partakers of one bread And if the wicked partake with vs neyther we nor the holy things can sanctifie thē but contrariwise they defile vs and every thing they touch as the law saith whatsoever the vnclean person toucheth shal be vnclean and the person that toucheth him shal be vnclean And this touching figured our fellowship togither in the Church as the Apostle sheweth by this the prophet Haggai convinced the people of Israel to be vnclean in Gods sight they and al their works and sacrifices Wherfore streight lawes were given to that nation as wel preists as people evē vpō payn of death that none in his vncleannes should touch the holy thinges of the church for that was not onely a defiling of the things themselves but of Gods name also For avoiding wherof the Priests were to teach the people how to discerne between holy and profane clean and vnclean Which if they did and took away the precious frō the vile then were they as Gods mouth otherwise when they put no difference between holy and profane they broke Gods law defiled his holy things for which cause he powred out his indignation vpon them And now that al Christians ar made Priests vnto God even a kingly priesthood to reign vpō earth hav the power of Christ to judge al that are within the church cast out the wicked from among them they ought to reteyn and vse their power to execute the judgement that is written and as the priests of old to keep Gods lawes and statutes in al his assemblies or els to depart frō among them 8. For if any church or people violate Gods covenant by synning against him one against another and if their ears be vncircumcised that they cannot harken to admonition nor be ashamed when they hav committed abomination but despising the word walk stubbornly with God wil not be reclaymed thē they that were yesterday Gods people ar risen vp for an enimy he wil walk stubbornly in anger against thē his sowle wil abhorr them he wil bring their sanctuary to nought and wil not smel the savour of their sweet odours the incense of their prayers is an abominatiō vnto him he hateth he abhorreth their feast dayes and wil not smel in their solemne assemblies both them and the howse which he had hallowed for his name wil he cast out of his sight and remove the candlestick out of his place the Lord of hosts that planted thē pronounceth a plague against them he wil take his kingdome from them give it to a nation which shall bring forth the fruits therof and their habitation shall be left vnto them desolate He will do vnto them as he threatneth by his prophet For the wickednes of their inventions I wil cast them ou◠of my honse I wil love them no more againe my God will cast them away because they did not obey him For rebellion is as the syn of witch craft and transgression is wickednes and idolatrie seing they have cast away the word of the Lord therfore he casteth away thē the curse is powred vpon them and the oth that is written in the Law For God proclaymeth Cursed be the man that obeyeth not the words of this covenant which I cōmanded your fathers saying obey my voyce and do according to all these things which I cōmand you so shall ye be my people and I wil be your God And his servants answer and say Amen ô Lord. Thus the curse devoureth the land of that Assemblie or people and the inhabitants therof ar desolate for that they trāsgressed the lawes chāged the ordinances brake the everlasting covenāt then the Lord sweareth and sayth I abhorr the excellencie of Iaakob and hate his pallaces 9. Then they that cried out against their abominations ar marked and saved from destruction a book of remembrance is written before the Lord for them that fear him and think on his name they shal be vnto him for a flock and he wil spare them as a man spareth his own son that serveth him they shal discern between the righteou◠and the wicked vnto them shal the sun of righteousnes arise with health vnder his wings and they shall tread down the wicked as dust vnder the soles of their feet Thus the redeemer wil come vnto thē that turn from iniquitie in Iaakob he wil leav in the mids of it an humble and poor people and they shal trust in his name and the remnant of Israel shall do no iniquitie nor speak lies And over them will the Lord reioyce with joy he wil quiet himself in his love even with joy wil he rejoyce over them The Lord preserveth al them that love him but he wil destroy al the wicked Psalm 145. 20. CHAPT XXIIII Of the communion that one church hath with an other HAving spoken of the Saincts communion in their several Congregations wherin they are distinct bodies and owe special duty and care one toward another it remayneth that something be sayd of the cōmunion between Church and church For though they be disjoyned in place yet ar they vnited in hart and spirit so as they generally are but one body or church vnder one head Christ caled in one hope of their vocation by one God and Father of al and must endeavour to keep the vnity of the spirit in the bond of peace 2. When Christ sent forth his Apostles into the world he gave them one and the same commission for preaching the Gospel in al nations and teaching them to observ whatsoever he had commanded who thervpon preached one cōmune fayth a covenant Gospel everlasting for every tongue and people and exhorted them earnestly to contend for that faith once given to the Saincts And as the faith was one so was ther one rule or canon for al Gods Israel to walk by the same officers in al churches the same ordinances decrees the same wayes taught by the Apostles every where in every Church and al other forbidden so peace was set by God in al churches of the Saincts 3. And as the church generally considered is the mother of al the faithful so the particular churches ar sisters ech to other and ther is a brotherhood of the Saints throughout the world they being al one in Christ Iesus the