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
have fellowship with the Lord in spirit who having thus decked vs with the garments of bewtie and glorie with mercy and salvation through faith in his name doth then seal vs with that holy spirit of Promise which is the earnest of our inheritance vntil the redemption of the possession purchased the ful redemption of al Saincts vnto the prayse of his glory For as he hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him in love so having effectually caled justified and sanctified vs of his vnspeakable grace he giveth vs also certainty and assurance of our election that we shal never fal from nor be forsaken of him For the seed wherwith we are born anew is an immortal seed which can never die this seed remayneth in vs to keep vs from syn and if we syn we have an advocate with the Father even Iesus Christ the just who maketh intercession and prayeth for vs that our faith fail not he also giveth vs repentance vnto Life and worketh in vs godly sorow for our misdeeds so we ar renewed by repentance dayly and revived by faith knowing that God hath stablished to himself his people Israel to be his people for ever he is their God his gifts and caling are without repentance he that hath begun his good work in vs wil perform it vnto the day of Iesus Christ for he hath made an everlasting covenant with vs that he wil never turn away from vs to doe vs good and hath put his fear in our harts that we shal never depart from him and hath sayd concerning vs by his prophet My people shal never be ashamed Thus the hope of salvation is for an helmet vpon our heads for that God hath not appointed vs vnto wrath but to obteyn salvation by our Lord Iesus Christ and we rejoyce with joy vnspeakable glorious being perswaded that neyther death nor life nor Angels nor principalities nor powers nor things presēt nor things to come nor height nor depth nor any other creature shal be able to separate vs fiō the love of God which is in Christ Iesus our Lord. 23. Our God it is which thus stablisheth vs in Christ hath anoynted vs and also sealed vs and given vs the earnest of his spirit in our hartes even the spirit of adoption whereby we crie vnto him Abba Father and of vs he sayth This people have I formed for my self they shal shew forth my prayse And being thus furnished with his graces we find feel the sweetnes of that fellowship and communion that we hav with him in Christ Iesus and by his Spirit 24. This communion the scripture setteth down by similitude of walking and dwelling together For God hath promised I will walk among you and I wil be your God ye shal be my people and for his habitation although he filleth heavens and earth the heavens of heavens ar not able to cōteyn him being cōsidered in his infinite majestye yet abaseth he himself to converse with vs that dwel in houses of clay as he sayth by the Prophet I dwel in the high holy place with him also that is of a contrite humble spirit to revive the spirit of the humble and to give life to them that are of a contrite hart Which grace that all the Saincts might take knowledge of the voice is written which was heard out of heaven to say Behold the Tabernacle of God is with men and he will dwel with them and they shal be his people and God himself will bee their God with them This Tabernacle is the bodies and sowles of the Saincts as the Apostle sayth Ye are the Temple of the Living God even as God hath sayd I will dwell in thē walk with them your body is the temple of the Holy Ghost On the other side wee are sayd to walk with God as did Enoch Noah and as the Lord requireth of every man that he humble himself to walk with his God we dwel in his tabernacle for ever our trust is vnder the covering of his wings as the Apostle Iohn sayth He that keepeth his commandements dwelleth in him and he in him 25. This grace is so heavenly and supernatural as it cannot be comprehended by the carnal man nor embraced walked in with comfort by synners hypocrites The naturall man thinketh the dwelling of God is not with flesh the vnbeleeving among the Saincts in day of their distresse do say Is the Lord among vs or no The synners and hypocrites 〈…〉 Sion are afrayd saying who among vs shal dwel with the devouring syre who amōg us shal dwel with the everlasting burnings And indeed the throne of iniquitie hath no fellowship with him but the pure of hart edure as seing him who is invisible they sing The Lord of hosts is with vs the God of Iaakob is our refuge they serve him and see his face his name is on their foreheads they say It is good for vs to draw neer vnto God Lord lift vp the light of thy countenance vpon vs. 26 This conversing of the Saints with God is spiritual and mystical we walk by faith and not by sight faith which is the evidence of things not seen He that is joyned to the Lord is one spirit sayth the Apostle Again Gods walking with vs is strange and vncouth to the world for he bringeth vs into many tribulations his way is in the sea his paths in the great waters and his footsteps ar not knowen he leadeth vs through the wildernes through a desert and wast land and by the shadow of death where fyry serpents are and scorpions and drought without water to humble vs and to prove vs to know what is in our hart that he may doe vs good in the latter end he bringeth vs through the fyre and fineth vs as the silver is fined and trieth vs as gold is tried yet he sayth It is my people we do say The Lord is our God 27. And hence ariseth the comfort of our harts that alwayes we behold God with vs yea feel him within vs and answer Amen by faith to al his promises He sayth Fear not for I am with thee be not afrayd for I am thy God we say again Though I should walk through the vally of the shadow of death I will fear no evill because thou art with me He sayth of every of his Saincts I wil be with him in trouble I wil deliver him and glorify him they testify say I beheld the Lord alwayes before me for he is at my right hand that I should not be shaken gather together on heaps ô ye people and ye
into very heaven and obteyned eternal redemption So the Lord took away the iniquitie of his land in one day as he had promised for the ransom was most precious even of infinite value effect seeing by the vnion of the God head with the manhood in this our High-priests person it was the blood of God himself as the scripture speaketh wherewith we are purchased Thus Christ hath reconciled vs that were enimies vnto God by his death and hath put away syn by the sacrifice of himself for he was the ‡ Lamb of God that taketh away the syn of the world and the prophesie of Abraham was fulfilled God wil provide him a Lamb for a burnt offring my son 12. Touching Christs Intercession as he prayed for his church when he was on earth and his Father heard him alwayes so now being ascended and set at the right hand of God he stil maketh request for vs being therefore entred into very heaven to appear now in the sight of God for vs. Whose prayer as it is pure and perfect so prevaileth it with God and is of vnspeakable efficacie to make vs to be accepted For the Father loveth the Son and accepteth him better then he did his servant Iob when he prayed for the trespassers This is that Angel the Angel or messenger of the covenant that hath a golden censer much odours which he offreth with the prayers of all Saincts vpon the golden altar that is before the throne the smoke of which odours with the prayers of the Saincts goeth vp before God out of the Angels hand and vnto his requests which hee maketh for his afflicted people the Lord answereth good and comfortable words Thus our high sacrificer having the names of the whole Israel of God as it were graven vpon two precious stones and embossed in gold beareth vs vpon his two shoulders for a remembrance and presenteth vs pure holy just before the Lord. 13. The things towards vs which ar his Blessing and the fruits that folow he graciously communicateth as a merciful faithful high priest touched with the feeling of our infirmites being raysed vp vnto vs of God and sent to Blesse vs in turning every one of vs from our iniquities And as at the end of his ministery vpon earth he lifted vp his hands and blessed his disciples and then was taken from them into heaven so continewing stil a priest for ever after the order of Melchisedek who met Abrahā blessed him he stil blesseth the children of Abraham giving and applying the promises of the Gospel vnto the harts and consciences of his people even the favour protection of God the light of his countenance and his peace So the blessing of Abraham cometh on vs through Christ Iesus who is that promised seed in whom al nations ar blessed and whom God hath set to be Blessings for ever Thus Christ by Sacrifice hath merited by Intercession obteyneth and by Blessing bestoweth and distributeth vnto vs the love graces of God his Father even all things perteyning to life and godlines that we being partakers of his peace may again blesse God even the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessings in heavenly thinges in Christ as the Apostle sayth 14. The cōmunion of this Blessing is more particularly to be discerned in that honour of Priesthood which is given to al Christians the seales of Gods grace and love towards vs in Christ. For he hath made vs Priests vnto God even his Father and we as lively stones are made a spiritual howse a holy priesthood to offer vp spiritual sacrifices acceptable to God by Iesus Christ. For first applying him vnto our selves by Faith his suffrings death burial are ours his righteousnes resurrection and glorious victory over syn Satan Death and Hel ours so that we by the blood of Iesus may be bold to enter into the holy place though the Levitical Priests might not enter into the shadow thereof at al times by the new living way which hee hath prepared for vs through the veyl that is his flesh even boldly may we goe vnto the throne of grace that we may receiv mercy and finde grace to help in tyme of need Presenting vnto God his Father and ours this Lamb that was slayne for our syns who is our surety and our sacrifice by whose stripes wee are healed by whose death we are restored to life by whose body once offred we are sanctified vpon whose head wee have layd the burden of our syns and by whose curse we are made the heyres of blessing and of all the riches of Gods grace 15. We also giv vp our own bodies a living sacrifice holy acceptable vnto God which is our reasonable serving of God so the heavenly Ierusalem is filled with the Flocks of men as the earthly once was with Flocks of holinesses or sacrifices external Our spirits being contrite our harts humbled and broken for our syns ar the sacrifices of God also which he wil not despise By Christ we offer the sacrifice of Praise alwayes to God that is the fruit or calves of our lips which confesse his name and magnify him with thanksgiving this also pleaseth the Lord better then oxe or heiffer that beareth hornes that parteth the hoof Our almes and offrings for relief of the poor especially the ministers of the Gospel of Christ are an odour that smelleth sweet a sacrifice acceptable pleasant to God Finally if we be powred out as a drink offring vpon the sacrifice service of the faith of Christs church do resist vnto blood striving against syn we have cause to rejoyce for precious in the sight of the Lord is the death of his Saincts the ‡ soules of such rest vnder the altar til the Lord holy and true doe avenge their blood on thē that dwel on the earth 16. This honour of Priesthood which no man can take to himself nor any other thing except it be given him frō heavē Christ giveth vnto vs of his rich grace by his word spirit For as by the preaching of the Gospel he is dayly described in our sight and among vs crucified so we by the ministerie of the Gospel are made an acceptable offring vnto the Lord being sāctified by the Holy Ghost His word is a sharp two edged sword and divideth a sunder the sowl and the spirit the joynts and the marow by it we are taught to mortify our members which are on earth his spirit is as fyre where with we being baptised doe also mortifie the deeds of the bodie that we may live give our selves vp vnto God for a living sacrifice The afflictions
that Gods servants ar ful of power by the Spirit of the Lord and of judgement and of strength to declare vnto the people their traÌ„gression and their syn an example wherof we may see in Saul who being full of the Holy Ghost set his eyes vpon Elymas the sorcerer and sayd O ful of al subtilty al mischief child of the Divil enimy of all righteousnes wilt thou not ceâ—se to pervert the straight wayes of the Lord Now therefore behold the hand of the Lord is vpon thee thou shalt be blind and not see the Sun for a season And this courage the Sainctes have even before Princes and potentates of 〈◊〉 earth 〈◊〉 â—ay be 〈◊〉 in Zechâ—â—â—ah son of Iehojada who being cloâ—â—ed with the Spirit and rebuking the transgressions of the people was therefore stoned with stones at the comandement of the king For the Hâ—ly Ghost teacheth them in that â—owr what they ought to say wherefore they are to take no thought how or what to answer but resting vpon the ayd of Gods Spirit do boldly say â— wil speak of thy testimonies Lord before kings and wil not be ashamed 14 But in the Saincts themselves the Spirit is most mighty in operation for the subduing and sanctifying of their affections and confirmation of their sowles and spirits in the love favour of God For whereas before time some of them were fornicators idolaters theves covetous extortioners or given to other like vices they 〈◊〉 washed they a 〈◊〉 they ar â—ustified in the name of the Lord Iesus and by the Spirit of God And wheras while they were fleshly having not the Spiriâ— they walked after the flesh and favouâ—ed the things tâ—â—â— of could not â—lease God but were subject vnto death now hee that raysed vp Christ from the Dead doth also quicken their mortal bodies because that his Spirit dwelleth in them and so is fulfilled that which in figure God sayd of old vnto Israel Ye shal know that I am the Lord when I have opened your graves ô my people and brought you vp out of your sepulchres and shal put my Spirit in you ye shal live Who then living in the Spirit do also walk in the Spirit and by it do mortify the deeds of the body not fulfilling the lusts of the flesh which they have crucified but bringing forth the fruits of the Spirit which are love joy peace long suffring gentlenes goodnes faith meeknes teÌ„perance for when the Spirit is powred vpon them from above then the wildernes becometh a fruitful feild aâ— sayth the Prophet 15. And God which hath promiseâ— to powr water vpon the thirstie â— stoods vpon the drie ground tâ— powr his Spirit vpon the seed â— his Church and his blessing vpoâ— their buds wil not onely give the Holy Ghost to them that desiâ— him but also continew his gifts â— graces for the assurance of theâ— harts so that they shall not labouâ— in vayn nor bring forth in fear because they are the seed of the blessed of the Lord their buds with them The love of God is shed abroad in their harts by the Holy Ghost which is giveÌ„ vnto them and by him are they sealed vnto the day of redemption the same Spirit beareth witnesse with their spirits that they are the Sonnes of God and hereby they know that they dwel in God and he in them because he hath given them of his Spirit which is as a pawn or earnest in their harts whereby they do not onely behold the glory of the Lord with open face but are changed into the same image from glory to glory as by the Spirit of the Lord. And this Spirit which they have received is not the Spirit of bondage to fear again as at the giving of the Law and looking vpon Moses face but is the Spirit of adoption-of-children whereby they cry Abba Father even the Spirit of his Son Christ which God hath sent into their harts because they also are sons and the blessing of AbrahaÌ„ is come vpoÌ„ them through Christ Iesus So Gods good Spirit leadeth them vnto the Lanâ— of righteousnes and this is a parâ— of his covenant with them thaâ— his Spirit which is upon them anâ— his words which hee hath put iâ— their mouth shal not depart out â— the mouth of them or their seâ—â— or their seeds seed for ever Neithâ— wil he hide his face any more froâ— theÌ„ because he hath powred out his spirit upoÌ„ the hense of Israel as he hatâ— promised by his Prophet From aâ— which proceedeth vnto the Sainâ— vnspeakable peace comfort joy which they find and feel both â— the receiving of the word as the Apostle sayth ye received the worâ— in much affliction with joy of the holy Ghost in the obedience theâ— vnto in the kingdoÌ„ of God which is righteousnes and peace and joy in the holy Ghost 16. Amongst other benefits which the Spirit affordeth this is one special that it helpeth the Saincts infirmities in prayer who â—ls know not what to pray as they â—ught but the Spirit it self maketh request for them with sighs which cannot be expressed the request which he maketh is according to â—he wil of God who sercheth the â—arts and knoweth what the meaning of the Spirit is 17. But that the Saincts be not deceaved and led astray from the truth by any motion suggestion vision revelation or other means whatsoever as from the Spirit of the Lord our Saviour hath given vs a rule to discern the work of his Spirit from the delusion of Satan which is this that his Spirit speaketh not of himself but whatsoever he heareth he speaketh that he glorifieth Christ for he receiveth of Christs al things that the Father hath at Christs and sheweth it vnto Christians Therfore is he the Spirit of truth and leadeth into altruth because he teacheth nothing but according to the word of God which word is truth And by that word must al spirits be tried by it may be discerned the Spirit of truth from the Spirit of error and Iosua though he were ful of the Spirit oâ— wisdome yet was charged of God to attend vnto the book of the Law for his direction to obserâ—â— and doe according to al that was written therin 18. Finally the Spirit of God hath generally in all things wrought much and mightily in and by the Saincts With this was Bezaleel filled in wisdome and in vnderstanding in knowledg in al workmanship to find out curious works for the Lords Tabernacle with this were the seventy Ancients furnished for the goverment of Israel prophesied With the wisdom of this Spirit was Iosua full after that Moses had put his hands vpon him given him of his glory when he ordeyned him to be his successor in
THE COMMVNION of Saincts A treatise of the fellowship that the faithful have with God and his Angels and one with an other in this present life Gathered out of the holy Scriptures by H. A. Let thy hand help me Lord for I have chosen thy precepts Psal. 119. 173. Imprinted at Amsterdam by Giles Thorp 1607. To the Christian Reader Grace mercy and peace from God be multiplied THe communion of Christians with the Lord and among themselves is a doctrine good reader both needful and comfortable to be knowen for it is the stay and strength of the soule in many tentations and the meanes to conseâ—v the Church stedfast in faith and love And if in this point mens minds be setled aright vpon the ground of Gods word they wil be as the boards of the Tabernacle standing vpright with their tenons sastened in sockets of silver For what is sweeter to a troubled conscience then the assurance of salvation and what is better to stablish our weak fainting faith then when both flesh and hart do fayl to know feel that God is the rock of our hart and our portion for ever Againe how good is it how pleasant for brethren to dwel togither in vnity like the pretious ointment on Aarons head the dew on the mountains of Sion God hath appointed his holy son Iesus to be the head and governour of his people the author of eternal salvation to al the that obey him He hath set vp also the kingdome of Christ on earth which is his Church the pillar and ground of truth He is the light of the world whom al must folow that would have the light of life Ierusalem his spowse is made bright by his glory the people which ar saved shal walk in the light of it He is the Father this the mother of vs al. Of the Son it is said happy ar al that shrowd in him for he is our hiding place from the wind our refuge from the tempest of Gods wrath of Sion also it is said yâ— the poor of his people shal shrowd in it for there hath the Lord created a clowd by day and flaming fyre by night as when he brought his Israel out of Aegypt vpon al the glorie is a defence there is a shadow in the day for the heat a refuge shelter for the storm and for the rayn It is requisit therfore that al men come to Christ if they would have life and by him vnto the Father abide in communion with them both that they may be found in him and haue the justice which is of God through faith that they may know him and the vertue of his resurrection and the fellowship of his afflictions be made coÌ„formable vnto his death this is as the first and great commandement of the law the second is like vnto it that they seek the place which he hath chosen to put his name there love the place wher his honour dwelleth wher he feedeth causeth his flock to ly-down at noon that thither they bring their riches their glory honour that of every such one the Lord may count when he writeth the people He was born there that so being Christs and children of the free woman heyres by promise they may receiv forgivnes of syns and inheritance among theÌ„ which ar sanctified by faith in him for he hath sayd that his elect shal inherit his mountayn his servants shal dwel there But two things ther are which wil hinder our feet froÌ„ running this way if we beware not of them the one is too much liberty which many men take in the faith of the gospel and obedience of the same whiles they turn Gods grace into wantonnes and abuse his mercy to the fulfilling of their own lusts and licenciousnes wheras they should make an end of their salvation in fear and trembling knowing that even the righteous ar scarcely saved Whiles also they take boldnes to communicate in spiritual actions with any supposing that the syns of some or of the publick congregation cannot hurt them especially if in hart they disallow the evil and condemn the same Such men seem not to discern the nature of communion how far it reacheth or the contagioÌ„ of syn how far it infecteth They seem neyther to hav learned the Law which taught that a man by bearing or touching holy things was not himself made holy therby but a polluted person touching any of them made them vnclear nor the doctrine of the gospel which confirmeth that they which eat of the sacrifices ar par takers of the altar al they one bread one body which partake of one bread wher if ther be but a litle leaven it maketh sowr the whol lump And then look how farr they partake with other mens syns so farr ar they in daÌ„ger to receiv of their plagues The other impediment is over much straytnes which some men hav in their own bowels whiles their feeble consciences ar too much affected both with their own others infirmities Such had need to have their knowledg and faith increased their harts inlarged least by expecting a greater perfection in themselves and others then is to be found vpon earth they faint fall Let such look on the image of Christ as he is portrahed in the scriptures whiles the chastisemeÌ„â— of our peace was layd vpoÌ„ him so shal they find balme for their wounded consciences and healing for their sowles by his stripes and their shivered bones wil reioyce â—or of his cup must we al drinck our parts be baptised with his baptisme into his death before we can tast the sweetnes of his life be vnder the rigor of that schole-maister the Law like servants ere we can perceiv the adoption of sons libertie of his faith and Gospel And if he which knew no syn and had but our syns imputed vnto him felt such feares and sorowes in his pretious sowl and was so smittâ—n of God and humbled so despised and reiected of the world what shal we exspect in whose â—leâ—h ther dwelleth no good thing Let them also look vpon the estate of Christs church in all ages from the beginning how it hath been vexed with troubles terrors within without they shal find Sions case to be continually as a woman in travel whose payns infirmities are sometimes so great that the children come to the birth and ther is no strength to bring forth And when they hav viewed the many tribulations through which the Lord hath led his people how he hath suffred them to be buffeted of Satan persecuted by enemies without and molested w th hypocrites within for their trial humiliation they wil confesse that we must walk here by
damned spirits are of the bottomlesse-deep which they desired Christ that he would not command them into and fearfully they exspect from his hand torment the effect of that curse which is come vpon them to the vtmost and shal be executed in vnspeakeable manner mesure in that day when having fulfilled the mesure of their sin they shal be cast into the lake of everlasting fyre brimstoÌ„ prepared for them so without end or relaxation of their miserie be separated from the Lord and al his Saincts from hïs life light and blessed communion for ever and yet 4. Men that had ben made in the similitude of God holy just happy immortal without any want or imperfection in sowl or body not coÌ„tinewing in this honour but making shipwrack of faith by beleeving the word of Satan of good conscience by obeying his counsel acting the same wheras they were promised to be as Gods knowing good evil fel by this means into corruption and miserie and became like divils without God in the world subject to the horrour of his wrath and eternal damnation Whose woeful estate is to be considered first in regard of sin which stayed not in one actioÌ„ but fretted as a canker and overflowed all secoÌ„dly of punishments for sin Both of these are in sowl and body and their ful mesure or accomplishment is of the one in this world of the other in the world to come 5. The first sin of man was as venim that soddeÌ„ly spred it self into al the powers of sowl body subdued theÌ„ al vnder death corruption so soon as the serpent had bitteÌ„ him And as he was the root of al mankind so did the contagion also spread into al the branches his children By his disobedience many wer made synners and became â— dead even by the one offence of that one man was the evil propagated vnto al men to condemnation who now being evil by nature could neyther speak nor doe good but dayly wexed worse So that when the Lord from heaven looked down vpon the sonâ—s of Adam to see if ther wer any that did vnderstand that did seek God behold al wer gone back al wer corrupt none that did good no not one yea even the children from theyr birth conception vnclean and sinful 6. The corruption and nakednes of man in sowl is to be seen in the Vnderstanding which perceiveth not neyther can know the things of God yea though light shine into this darknes yet doth not the darknes comprehend it the hart knowes not the ey sees not the ear hears not after much instruction mans wisdom is but foolishnes and whatsoever he savoureth in mind is enmitie against God and death to himself The hart of man which is the fountayn whence al the actions of life do flow is crooked crafty deceitful above al and wretched desperatly sick even vnto death so that every fiction of the thoughts of his hart is onely evil every day even from his childhood And as the mind is without the knowledge of God or forgetful if it hav known him so is it otherwise corrupted in the faculties therof caried with vanitie The Conscience which al meÌ„ hav within them to bear witnes of their works this also is defiled togither with the mind and through custom of syn Satans effectual working is seared as with a hot yron and bcome without remorse or feeling The Wil is also alienated from God and from his correction counsel or hearing the same Al the other affections in like manner corrupted by cruel hatred one of an other even of own brethren of that which is good yea even of God himself the love and delite being set on vanitie wickednes Finally the sowle of synfull man is fraught w th al vnrighteousnes wickednes maliciousnes wrath envie debate covetousnes inordinat lusts ambition pride vnmercifulnes and deep hypocrisie with al other vices being empty and destitute of every good grace virtue he hath neyther fear of God nor reverence of man yea that there is no God be al his cogitations 7. The body which is the earthly tabernacle sheath of the sowl and al the members of the same ar fit instruments to fulfill the evil thoughts of the mind be given over in like weise to the service of vncleaÌ„nes iniquity The evils which lust hath conceived inwardly ar by Satans help and these instruments brought forth and effected Herevpon doth man commit al iniquity with greedines his hands execute wickednes and crueltie his feet run to evil and make hast to shed blood his eyes ar full of adulterie and cannot cease to syn defiled with haughtines and mockinge with murder and maliciousnes his thorat is an open sepulchre the venim of aspes is vnder his lips his mouth full of cursing and bitternes his tongue an vnruly evil ful of deadly poisoÌ„ a world of wickednes defiling the whol body setting on fyre the wheel or course of nature being it self set on fyre of hell wherwith he curseth men blasphemeth God His carkesse he decketh clotheth with pride his belly he pampereth filleth with excesse for it is his God he is powred out into al lasciviousnes Neyther is ther any vncleannes fornication vnnatural filthines or beastlines wherwith he abuseth not his own body no trecherie theft murder Witchcraft worship of idols yea even of Divils which he committeth not And these things he doth with an high hand obstinat hart til he becom most abominable fiilthy drinking iniquitie as water making it a pastime to doe wickedly refusing not any evil but for to glutt himself with his lothsom delites addeth syn vnto syn and drunkennes vnto thirst groweth past feeling and after his hardnes hart which caÌ„not repeÌ„t heapeth vp wrath against the day of wrath and of the revelation of the just judgement of God vnto whom he hath sayd depart from me for Idesire not the knowledge of thy wayes who is the Almighty that I should serv him and what profit should I hav if I should pray vnto him 8. So men that would themselves be Gods ar fallen to such impietie that they ar not far from the lothsom nature of divils which our Saviour signified when he caled Iudas a Divil and the Iewes the Divils children And now God abhorreth al wretched mans works even his most religious actions which his troubled ignoraÌ„t hypocritical coÌ„science causeth him to perform The Lord regardeth neyther him nor his offring his sacrifice is an abomination his prayer is turned to syn al his worship is vayn his works of mercy vnprofitable and nothing is pure vnto
let mercy be shewed them yet wil they not learn righteousnes in the land of equities they wil do wickedly and wil not behold the majestie of the Lord. 18. And of these ther ar two sorts some that are called to the knowledge of the truth hav received it with joy yet having no roots beleiv but for a while and in time of tentatiō go away Yea of these ther are that have been once lightened and hav tasted of the heavenly gift and been made partakers of the holy Ghost hav tasted of the good word of God and of the powers of the world to come and yet not with standing fall away and crucify againe to them selves the son of God and make a mock of him and tread him vnder foot and count the blood of the Testament as an vnholy thing wherewith they were sanctified and doe despite the spirit of grace Such it is impossible they should be renewed again vnto repentance neyther remayneth any more sacrifice for their syns but a fearful looking for of judgement and violent fyre which shal devour them And such howsoever they were among the Saints yet wer they not of them for then they would hav continewed with them neyther wer they of Christs sheep for then he would hav given them eternall life and they should never hav perished neyther should any hav plucked them out of his hand he would hav put his fear in their harts that they should not hav departed from him though they had fallen they should not hav been cast off for the Lord would hav put vnder his hand 19. Othersome ther are not caled to the faith but strangers from the covenants of promise whom God suffereth to walk in their owne wayes not shewing thē his word nor his statutes and judgements Or if he cause his gospel to come vnto them yet wil not they come vnto him that they might hav life they hear not his words because they are not of God neyther beleev because they are not Christs sheep al the day long he stretcheth forth his hand to an vnperswadeable and gainsaying people Yea beleeve they cannot because hee hath blynded their eyes and hardned their hart that they should not see with eyes nor vnderstand with hart and be converted and he to heal them the Lord hath covered them with the spirit of slomber 20. And these are for the most part the wise and learned of the world from whom God hideth the secret of his Gospel and worketh a marveilous work in this people even a marveilous work a wonder as sayth the Prophet that the wisedome of the wise men perish for the Lord knoweth that their thoughts be vayn Therefore he maketh their wisdom to perish and casteth away the vnderstanding of the prudent he powreth contempt vpon princes and causeth them to erre in desert places out of the way and maketh the strength of the mighty weak he scattereth the proud in the imagination of their harts and putteth down the mighty frō the thrones the wisedom of this world maketh he foolishnes and by the foolishnes of preaching saveth them that beleeve which also are the foolish weak vile and despised thinges of the world even things that are not which yet he hath chosen to bring to naugh◠the thinges that are that no flesh should reioyce in his presence but as it is written he that reioyceth let him reioyce in the Lord. 21. Thus Christ crucified is to the Iewes a stumbling block and to the Greeks foolishnes and onely to them which are called both of Iewes Greeks he is the power of God the wisedom of God in whom they triumph say Loe this is our God we wayted for him and he wil save vs this is the Lord whom we waited for we wil ioy and be glad in his salvation 22. And thus is there a distinction made of the sonnes of Adam some left to perish in their syns the children of wrath as they were by nature who because they are not borne again they cannot see the kingdom of God othersome are bought from the earth and born a new of immortall seed and are not of this world but have their conversation in heaven power given them of Christ to be the sons of God which are born not of blood nor of the will of the flesh nor of the wil of man but of God 23. Between these two sorts of men is great difference both in the affections of God who loveth the one and hateth the other and of Christ who prayeth for one not for another and in their affections againe towards God one towards another For the Saincts love the Lord and have mutuall love among themselves but the wickeds sowl abhorreth him and they hate such as he hath chosen out of the world and are hated again of them with perfect hatred Thus is there warr enmitie betwixt the iust and the wicked the one of them being an abhomination to the other 24. Hence is it that the scripture speaketh so much of the fellowship and communion of the Saincts with God and among themselves and of their separation from the Divil and from his children the wicked men evē in this life whiles yet they live together with them in civil societie breath one commune aier exspecting with patience the full and finall separation which Christ and his Angels will make at the last and great day of doom Of this holy communion here on earth I purpose to intreat as God hath given me to discern by his word His gracious spirit breath vpon my sowl and guyd my pen to set down his truth CHAPT IIII. VVho be the Saints of this Communion THat we may the better discern the Com̄uniō of Saints wherof we treat let vs first consider who the persons be that hav fellowship togither The Head highest in this holy societie is the Lord our God who is not onely Most holy in himself but cōmunicateth his holynes w th vs his creatures doth vouchsafe to hav fellowship with vs even in this life world as it is written If we say that we have communion with him walk in darknes we lye do not the truth but if we walk in the light as he is in the light we hav cōmunion one with an other that is God with vs and we with him and the blood of Iesus Christ his son clenseth vs from all syn For this cause he is often called in the scripture the Sainct or Holy-one of Israel and the King of the Saincts This is to be vnderstood of al three persons in the vnitie of the Godhead the Father the Son and the Holy Spirit of whom it is writtē He is holy Gods accordingly his
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
sake and that blessednes cometh on vs which is written Blessed ar they whose iniquities ar forgiven and whose syns ar covered blessed is the man to whom the Lord imputeth not syn Yea God â—as he imputeth not but pardoneth syn so doth he impute justice or righteousnes to vs without works of ours because Christ fulfilled al righteousnes for vs that beleev and we shal be found in him not having our owne justice which is of the Law but that which is through the Faith of Christ even the justice which is of God through Faith To teach vs this the first man whom Moses mentioneth to have beleeved the Lord he presently adorneth with this grace that God imputed that to him for iustice And he being made the Father of al beleevers that is written for vs also vnto whom Beleef shal be imputed for Iustice in like weise Thus are we justified by Faith without the works of the Law yea Faith is come in place of al good works as Christ hath sayd This is the work of God that ye beleev in him whom he hath sent this also is his commandement that we beleev in the name of his Son Iesus Christ whom he that hath hath Life he that hath not the son of God hath not Life but who so trusteth to his own righteousnes and committeth iniquity shal surely die as sayth the prophet Thus live we by faith in Christ and that heavenly oracle is fulfilled The iust shallive by his faith 12. This Life and grace is one condition of that everlasting covenant which our God hath made with vs and sayd I wil be merciful to their vnrighteousnes and wil remember their syns and their iniquities no more And being thus justified by faith we have peace towards God through our Lord Iesus Christ whom he hath given to be our covenant and our light he hideth his face from our syns and wipeth away al our iniquities and sayth deliver them that they goe not down into the pit for I have found a ransom Yea now he seeth no iniquitie in Iaakob nor transgressioÌ„ in Israel the Lord his God is with him and the joyful showt of a king is among them though the syns of Iudah be sought for they shal be no more found for the Lord is merciful to them whom he reserveth he hath washed the filthines of the daughters of Sion their transgressions are put away as aclowd and like a mist their syns ar al cast into the bottom of the sea For this the Saincts doe triumph and say who shal lay any thing to the charge of Gods chosen it is God that justifieth who shal condemn we wil goe forward in the streÌ„gth of the Lord God we wil make mention of thy Iustice even of thyne onely And thus is fulfilled the saying of the prophet The whole seed of Israel shal be Iustified and glory in the Lord. 13. Yet is their also further grace perteyning to life and godlines given vs of God even our Sanctification whervnto he hath caled vs and which we attayn vnto by fayth in Christ. For the grace of God that bringeth salvation vnto al men and hath appeared doth teach vs that we should deny vngodlynes worldly lusts and that we should live soberly and righteously and godly in this present world and not continew still in syn that grace may abound VVe are the people of Gods holynes and he wil be halowed among vs he the Lord doth sanctify vs he powreth clean water vpon vs that we may be clean sprinkled in our harts from an evil conscience and washed in our bodies with pure water he taketh away the stony hart out of our body and giveth vs an hart of flesh he putteth his spirit within vs and causeth vs to walk in his statutes to keep his judgements and doe them that we be polluted no more with our abominations nor any of our transgressions and saith vnto vs ye shal be holy for I the Lord your God am holy And this is an other condition of his gracious covenant with vs as it is written I wil put my lawes in their minde and in their hart I wil write them I wil be their God and they shal be my peaple 14. Of this Sanctification ther be two parts which they that long after Life and to see good dayes must seek 1 to eschew evil 2 to doe good The way to attayn these is by the death burial of the old man the corruption of nature and the resurrection of the new that so being dead vnto syn we may be alive vnto God in Iesus Christ our Lord. The old man or body of syn is the whole man sowl and body as he is born by nature even al flesh al the grace and glory therof which the Spirit of the Lord must blow vpon and cause to fade as the flower of grasse that the man may be born again and made a new creature even born of God To work this wondrous change in vs the Lord giveth two special graces the 1 Fear 2 Love of his name by the one to restreyn vs from evil and by the other to allure vs vnto good 15. The Fear of the Lord as it is the beginning of wisdom so did Davids for fear of the Lord and we being afrayd of his judgements His mercies also are shewed vs to this end as it is written Mercy is with thee that thou mayst be feared This grace God giveth to his Saincts to humble them that they be not high-minded but may walk in reverence before him and their harts be in his fear continually that it may go wel with them and with their children for ever for he that feareth the commandement shal be rewarded By this grace hav his people commuinon with him and feel his goodnes for the eye of the Lord is vpon them that fear him trust in his mercy he delighteth in them he wil fulfil the desire of them and nothing shal be wanting vnto them as he hath promised by his prophet their sowles shal dwel in good their seed shal inherit the land and the secret of the Lord and his covenant shal be revealed vnto them Wherfore vnto man he sayth Behold the Fear of the Lord is wisdome and to depart from evil is vnderstanding the reward of humility and the fear of God is riches and glory Life Vnto this therfore let vs take heed for in it is an assured strength by it we shal come out of al extremities that are either too much or too litle and to fear God and keep his commandements is the whole man this leadeth him vnto Life and being filled therwith he shal continew and not be visited with
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
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
and all the furniture for the service of God at the ordination and authorizing of the Priests and Levites at the first making and solemnizing of the covenant at the renewing of the same and at the repetitioÌ„ of al the Lawes ordinances of the Lord. Vnto al every of the Israelites was coÌ„mâ—nded the care and observation of all Gods statutes that neyther all nor any of them man nor woman nor familie nor tribe should forsake the Lord nor suffer among theÌ„ any root to bring forth gall and wormwood but playnly rebuke their neighbour when he synned in private or testifie against him in publick if they could and there were need to bewray execute judgment vpon open notorious malefactors even the leprous and vnclean though the trial of them apperteyned to the Priests yet al the children of Israel were to look that such were removed out of the host yea the care of the Priests purity in their administration apperteyned to all the people And long after both in counsels and in the redressing of publick evils trespasses all Israel indifferently had their hand and presence as the scripture sheweth Ezra 10. 1. 9. 12. c. 9. The churches in the Apostles dayes had also the like right libertie for the multitudes of beleevers wer both beholders actoâ— in the coÌ„mune affayres as at the choise ordinatioÌ„ of church-officers at the deciding of questioÌ„s controversies at the excommunication or casting out of impenitenâ— synners at the choise appointment of men to cary the grace or benevolence of the Saincts â— their needy brethren at the receving and reading of the Apostles Letters and generally in the publick communion and fellowship of the Apostles one of another They were also willed to exhort â— admonish ech other even the Officers of the churches to maâ— diligently and avoyd the causerâ— of division and offences to looâ— that †no root of bitternes sprung 〈◊〉 and troubled theÌ„ least therby many should be defiled 10. These the like privileges in the faith and practise of the Gospel ar permitted to al Saincts in al churches which they must vse in al sobrietie order and peace not presuming above their calling place or mesure of vnderstanding nor abusing their libertie to the trouble or annoyance of their brethren And therfore Elders or Governours ar set to rule the people and togither with the other Officers to weild the churches affaires By which means confusion is avoided order observed in the Assemblies as was in the primitive churches wher the Overseers and publick Ministers propounded discussed caried matters in seemlines and peace These guides ar to be heard reverenced and submitted vnto in the Lord they attend to the publick service of the church and are as the hand mouth eyes of the same by such God of old signified his wil to the people for the obteyning of that promised seed that should bruise the SerpeÌ„ts head and bring blessing vpon all families of the earth And vntil that seed which was Christ came our Fathers generally embraced that kind of life thought it a dishonour to die childlesse aâ—â— since that time it hath stil been kept in and sanctified vnto the church to such as saw good or had need so to live both for the avoiding of syn and for other help and coÌ„fort which that estate affordeth But they which have from God the gift to conteyn their vessels in holines and honour without mariage and which addicting themselves to the service of Christ find it best for avoyding the burdens cares of this life to keep theÌ„selves single in virginitie or widowhood are counselled by Christ and his Apostle so to rest Yet if any mary they syn not onely they must so â—ive as if they were not maried so vse al other worldly things as if they vsed them not because the fashion of this world passeth away And in their marying they must have care not to match themselves in an vnequal yoke with vnbeleevers for that hath alwaies been reproved but onely in the Lord though if they be maried to vnbeleevers before they are caled to the faith they must not then depart or put away 3. The faithful man woman thus fastned in wedlock are heyres togither of the grace of life and so ought to live in peace and love the wife being subject to her husbaÌ„d whose glory she is as vnto the Lord. Their fellowship as it is in spiritual duties so also in humane such as be living coÌ„versing togither educatioÌ„ of children governmeÌ„t offervants ordering of y familie joynt labour diligence for their livelihood and al other offices wherby their mutual love help and comfort may be mainteyned in this honorable state of life which to forbid any Christian 〈◊〉 a doctrine of Divils and whichâ— a shadow of that mystical hevenly communion between Christ his church whiles the man loveth cherisheth his wife as his own body the womaÌ„ again loveth feareth obeyeth her husband This societie endureth vntil death and can not be dissolved except for adulterie for which trespasse if the magistrate inflict not death according to Gods law the injuried person may lawfully divorce and put away the offender 4. The next in the family aâ— children which as they are the inheritance and wages of the Lord so must they be brought vp nourâ—ured in his fear for they are his holy froÌ„ the womb And because foolishnes is bound in the harts of children therfore the parents ar to governe correct but without provoking them to wrath least they be discouraged For them are parents also to store vp provide for their maintenance mariage and other necessities what in them â—ieth the children againe honouring and obeying their fathers and mothers in the Lord recompensing them if they can ther be need in their old age povertie And they that shal smite curse or blaspheme their parents o stubbornly refuse to obey them are for such vnnaturalnes to die the death 5 Servants ar the last in the familie inferior vnto children both in duraÌ„ce and fidelity yet as their fellowship may be in the faith for which their maisters should regard them above servaÌ„ts even brethren beloved so in civil societie they are notwithstanding to be in subjection to their maisters faithfull and pleasing them in all things Of these ther be two sorts 1. Free or hired servants 2. and BoÌ„dmen or Sclaves Of the first sort werâ— the poor Israelites which sold or hired out themselves for necessitie to their brethren or were chaffâ—ed by their
creditors These were to be wel intreated like brethren not overruled with crueltie they wer to be dismissed in the seventh or at furthest in the fiftith year called the Iubilee And when they went out they were to be liberally rewarded with their maisters goods Of the latter sort were the hethens either bought with price or conquered by battel which remayned servants alwaies theÌ„selves and their seed after theÌ„ Servitude especially bondage is a judgment of God vpon the world for syn inflicted vpon Chams posteritie as a curse yet is the curse by Christ taken away in whom the bond the free ar one And this was the case of many strangers in Israel as of the Gibeonites the offspring of CanaaÌ„ vpon whom their fathers curse for outward slaverie was inflicted which they cheerfully vnderwent and had Gods favour and blessing vpoÌ„ their sowles they serving him and he continewing theÌ„ though Saul sought to root them out punishing all Israel for their injurie The like was also to be seen in others of that progenie whom Solomon subdued vnder servile tribute whose children remayned among the Israelits after the captivitie of Babylon as did also the Nethinims of Gibeon and wer named the sons of Solomons servants When such bondmen ar brought to the faith of the Gospel their civil servitude is not therby at an end no not though they hav beleeving maisters but they ar stil to giv honour and do service even hartily as to the Lord and not to men 〈◊〉 they serv the Lord Christ in that estate and ar his freemen therfore they should not care for this yoke yet if they may be free they should vse it rather The maisters ar to do vnto their servants that which is just and equal knowing that they also hav a maister in heaven they may chasten theÌ„ but not oppresse them nor contemne their judgement when they coÌ„tend with theÌ„ Thus servaÌ„ts notwithstaÌ„ding their freedom in the faith ar to be in subjection and humble themselves vnder the haÌ„d of their governours they are to obey in labour and attendance in service at home or abroad in peace or in war and both maister and servant ar to keep communion togither in their holy faith wherin is no respect of persons without oppression fâ—awd murmuring or debate til they end their dayes in peace and come to the place appointed for al the living wher smal great do lodge togither and the servant free from his maister 6. This much of families which being wel ordered and conjoyned in the faith of Christ are as litle churches so caled by the Apostle and ought to hav care whatsoever be done in others that Gods true worship be continewed in them The secoÌ„d sort of humane societie is in Policies or Commune weals which may be diversly coÌ„stituted lesser or greater vnder suÌ„dry sorts of govermeÌ„t As many families coÌ„pact togither in one tribe many tribes in one nation or Kingdome many kingdomes in one Empire these menaged by one or by many by Princes Sâ—natouis Iudges Kings or Kaesaâ—s as God shal dispose the publick states see best For al powers are of God what soever be their names titles dignities or formes of regiment and when or howsoever they be altered at the discretion of man in respect wherof they ar caled â—â—mane creations or ordinaÌ„ces they ar to be submitted vnto for the Lords sake And this though they be vnbeleevers how much more if they also beleev hav brought their glorie to the Church of Christ and have their portion in the holy land 7. These magistrats if they be freely chosen of the church must be of their brethren men of wisdome and good conscience who must judge al causes aright govern the people in justice and in the fear of God whom the Commons are to honour submit vnto and reverence in deed word and gesture as to the Lord for the word of God is committed vnto them and they therfore ar caled Gods This subjection is due vnto al whither vnto the King as to the superior or vnto the Governors as they that ar sent of him It must be both openly secretly even of conscience not for fear of wrath onely The coÌ„munion of the faith is not a cause why eyther princes should forsake their place titles or dignities or the people shake off their subjection For seing Magistracie is stil Gods ordinance none ar meeter to execute it to hav his word and sword coÌ„mitted to theÌ„ to carie his titles to judge in his coÌ„gregatioÌ„ then his own servants furnished with his spirit And seeing it is stil his ministerie for the good of his people the punishmeÌ„t of malefactors praise of weldoers none caÌ„ better performe this dutie be noursing fathers mothers of Christs church then Christians Kings ar not to cast away but bring their glorie honour to IerusaleÌ„ as the gentiles do their riches theÌ„selves to minister therevnto 8. In which ministration they both mainteyn and conserve the true religion of God according to his word reforme things amisse in themselves and their subjects as is before touched and also mainteyn civil peace by executing mercie and judgment justifying delivering the poor and needy and beating down the oppressor Such magistrates are eyes to the blind feet to the lame fathers to the poor whose cause when they know not they seek out diligently breaking the jawes of the vnrighteous man plucking the prey out of his teeth And as their sword preserveth peace at home so it resisteth injuries from abroad that they are not onely ornameÌ„ts of coÌ„mune weals but their safety and strength vnder God and may wel be caled as the Prophets name them the Shields of the world For which cause all Christians as they may by Pauls example be partakers of the benefit of their lawes politick so do they ow homage service and subiectioÌ„ vnto theÌ„ should allow them maintenance pay them tributes and other like duties in recompence of their cares labours and employments that so mutual peace and concord in the coÌ„munion of the Saincts may all manner wayes be conserved 9. There remayneth yet an other sort of civil duties among the Saincts general vnto al maried or vnmaried bond or free magistrate or subject which are love mercy relief kindenes courtesie and many other the like sociable actions at al times to be performed of al persons as there is occasion and according to their power and place For Christians are to have care of those that labour among them aâ— over them in the Lord and admonish them that they have them in singular love for their works sake
let theÌ„ reap their carnal things which sow vnto them spiritual For God which willed Israel to beware that they forsakt not the Levite as long as they lived vpoÌ„ the earth because he had neyther part nor inheritance with them but was busied in teaching them the law other ministerial actioÌ„s for which the Lord himself would be his inheritance hath also ordeyned that they which preach the Gospel should live of the Gospel And seing for the service of Christ in that warfare they intangle not themselves with the affayres of life because they would please him that hath chosen theÌ„ to be soldjers they should have their wants supplied by the church that they be not forced to war at their own cost but may â—aâ— of the milk of the flock which they feed be made partakers of al their goods which wil not onely be an incouragement to them in their ministerie but also turne to the great good of such as reliev them as it is written ye shal give vnto the Priest the first of your dough that he may cause the blessing to rest vpon thy howse And togither with them the poor the strangers the fatherlesse and the widowes as was the manner in Israel are also to be releived to them we must open the hand and lend sufficient for their need and that without grief of hart and eveÌ„ freely looking for nothing again but expecting a blessing reward from God Pilgroms and strangers are to be harboured our brethren in boâ—â— to be remembred as though we were bound with them the nake to be clothed the hungrie sowl filled the sick and distressed to be visited tended and comforted and al other good works which are to be done vnto al men especially to them which are of the howshold of faith For these works of mercy are better then sacrifices they are odours that smel sweet a sacrifice acceptable and pleasant to God who can make all grace to abound towards vs that we alwaies having al sufficiencie in all things may abound in every good work to an everlasting memorie of our justice the prayers of the Saincts for vs with prayse and thanks vnto God for his vnspeakable gifts These humane duties are so vnited vnto true religion as God of old coÌ„manded them on his Sabbathes and solemn feasts Christ hath ordeyned Deacons in his Church and other Helpers for this ministration besides the general care of all the faithful and on every first day of the week which were dayes of the churches asseÌ„blies such care provisioÌ„ for the poor was made yea when occasion so required the Christians sold their possessions goods and parted them to all men as every one had need which work the Apostles themselves a while looked vnto Good therefore and comfortable is it for all the Saincts that have this worlds good to do good and to distribute because with such sacrifices God is well pleased that they be rich in good works and ready to communicate that with the godly Tyrians their occupying and their gain may be holie vnto the Lord whiles they hoord it not vp nor keep it in store but let it be for them that dwel before the Lord for food clothing by this meanes laying vp in store for themselves a good foundation against the time to come that they may obteyn eternal life 10. Concerning other ChristiaÌ„ offices special regard must be had in al our actioÌ„s of reverence lov for towards superiours the aged men must shew al honour in giving them their titles of dignitie when they speak or write vnto them rising vp and bowing down before them for honour sake they may not rebuke but exhort them as fathers they are to giv them the vpper places and suffer them first to speak in causes And they again ar kindly to intreat the yonger sort as children and as brethren yet as they may deserv sharply to rebuke also Amongst al ther should be in behaviour seemlines courtesie in giving honour to goe one before an other saluting kissing and embracing of freinds as ther is occasion In words softnes meeknes and gentlenes towards all without bitternes or wrath clamorous or evil speaking even then giving good words blessing when we ar reproched In actions dealing freindly simply faithfully neither by force oppressing nor by fraud deceiving our brethren in any thing ready to give lend or pleasure them any way and vnto everie honest action easy to be intreated rejoycing with them for their joy mourning for their sorow Nourishing good wil by affability sociablenes lowly cariage love-feasts and rejoycing togither that the bond of peace may by al good and lawful meanes be preserved amongst vs during life and when we are parted by death the living to cary and accompany the dead vnto the grave 11. In this maner men carying themselves towards God whom they serv with reverence and with fear and adore in spirit and truth also to their neighbours with whoÌ„ they ar coupled in peace and amitie the blessings of the Lord as the rayn showrs from heaven ar powred vpon them his own tabernacle and gracious presence and the joyful showt of a king is among them and he wil glorifie the place of his feet Against al forreyn enemies he wil defend them making the barrs of their gates strong salvation wil he set for walles bulwarks even himself wil be a wall of fyre round about them that they shal dwel in the tabernacle of peace in sure dwellings and in safe resting places He will cloth them with garments of salvation wil cover them with the robe of righteousnes adorn them with his graces as a bride garnisheth her self with her jewels Here wil he make vnto al people a fest of fat things and ful of marow a feast of wines fined and purified feeding them with the fat of wheat and filling them with honey out of the rock Sion shal be a crown of glorie in the hand of the Lord and a royal diademe in the hand of her God and as a bridegrome is glad of the bride so wil he rejoyce over her and she againe shal joy in him prayse his name because he hath exalted the horn of his people which is a prayse for al his Saincts even for the sons of Israel a people near vnto him Pray for the peace of Ierusalem let them prosper that love thee Psal. 122. 6. CHAPT XX. How the coÌ„munion and peace of the Saincts is hindred by enemies without ALthough the Church hath received such grace and glorie from the Lord God her Sun and sheild that she may wel be an astonishment to the
spirit 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
one shepheard that hath made one sheepfold and are therfore exhorted to be al of one mind and to lov as brethren For so was it prophefied of the latter dayes that peoples should ioyntly seek for knowledge of Gods wayes in the mountayn of his howse and nation not lift vp a sword against natioÌ„ nor learn to fight any more 4. From hence ariseth the coÌ„munion of love al Gods graces and blessings among the churches wherin our elder sister the Congregation of Israel hath walked before vs for an example For she had mind and care of vs when we were smal and without breasts not able to bear or nourse vp children to the Lord she prayed for vs vnto God made mention of vs to her acquaintance taught her children by many prophesies to exspect our birth caling and coÌ„joyning in one spiritual body faith worship and religion And now that we through Christ hav obteyned this riches mercie though it be by her fal and diminishing we ought both to nourish vnity peace among our selves and to remember her again who notwithstanding her present miserie is beloved for her fathers sakes shal againe obteyn mercy which what wil it be vnto vs but life from the dead 5. Examples also we have of yâ— churches in the Apostles dayes who coÌ„municated ech with other in blessings spiritual and temporal as amongst others cheifly appeareth in those two loving sisters the Churches at Ierusalem and Antiochia the one of which wer Iewes the other Gentiles For they in Ierusalem hearing that many in Antioch wer turned vnto Christ sent for their further edification Bainabas vnto them a good man and ful of the holy Ghost and of faith by whose meanes much people joyned themselves vnto the Lord. The Antiochians knowing as the Apostle sayth that if they were made partakers of their spiritual things their dutie was to minister vnto them in carnal things wheÌ„ they heard of a famine foretold to come over al the world sent succour to their brethren in Iudea by the hands of Barnabas and Saul Again when ther grew a dissention by meanes of false doctrine sown amoÌ„g theÌ„ they sent the sayd Paul and Barnabas for advise and help vnto Ierusalem which church after great disputation even by the Apostles themselves sent back choise and chief men of their own company to Antiochia with Paul and Barnabas and wrote letters also of the same matter so botâ— by word writing the multitude of beleevers there were confirmed in the trueth and rejoyced for the consolation 6. Thus have we a pattern and president of Christian duties between Churches in that Church which first was crowned with the name of Christians have besides this many other instructions and exaÌ„ples proposed in the scriptures as of the Churches in Macedonia so ready and instant to bestow grace and fellowship of ministring to other Saincts of Corinth also in the like case whose readines of mind Paul boasted of to other congregations and their zele provoked many And wel was it with the churches theÌ„ which strove not for primacie nor knew no preeminence one over an other but walked al as brethren vnder one Archpastour Christ who stil walked among theÌ„ visiting the wayes and works of those golden candlesticks whose lights shined not onely in them selves but vnto others so as they wer followers of the Apostles of yâ— Lord ensamples to their sister churches in doctrine faith vertue folowers of theÌ„ in patience for which the Apostles rejoyced in the churches of God Herevpon followed prayers one for another thanks salutations with al other means to nourish lov and continew peace Then was fulfilled the prophesie of Isaiah which foretold of a path from Aegypt to Asshur that is from one church and nation of the Gentils to another wherby they should come and coÌ„municate togither in the worship of God Israel also being a third with them even a blessing in the midds of the land as we hav seen before in the church at Ierusalem and the blessing of the Lord vpon it in this holy coÌ„munion saying Blessed be my people Aegypt and Asshur the work of my hands and Israel myne inheritance 7 From these few examples coÌ„pared with the former general duties of al Christians may appear how churches owe help comfort and refreshing one to another as they hav need ability and should not one envie or vex an other but as Ephraim and Iudah flee togither vpon the shoulders of the common enimie yet avoiding both ambition confusioÌ„ For although we may advise exhort warn reprove c so far as Christian love and power extendeth yet find we no authority committed to one congregation over an other for excoÌ„municating the same as every church hath over her own members Christ reserveth this power in his own hand to remove the Candlestiks out of their places if they syn and repent not And he in his Epistles to the seven churches dealeth with every of them severally for their own estate and faults not imputing the syns of one vnto an other though the admonitions given to every one were to be a warning to al churches eveÌ„ whosoever had an ear to hear Neyther may members disorderly runn from church to church which may work trouble and confusion for avoiding wherof in the Apostles dayes letters of coÌ„mendation wer written for such as by occasion traveiled to other places that they might be esteemed and received as brethren as on the contrary false teachers hereticks excommunicats and such like be shunned avoided 8. As for communicating with an other church when it lieth in syn Christians ar to consider the rules meÌ„tioned in the former chapter For when they may not partake with their own congregation vnto which they ar joyned neyther may they partake with an other being in the same estate and transgression A Multitude cannot make an evil thing good neyther can many or al churches togither justify or make tollerable that which Gods law condemneth for al men though they be layd togither in the ballance ar lighter then vanity as the prophet sayth It is iustice according to the true proverbe which exalteth a nation but syn is the shame of peoples As therfore when Israel was in trespasse Iudah was forbidden to syn and every godly Iew to go to their assemblies so the Christians in Sardi which wer commended of Christ for not dofiling their garments in the syns of that church could not hav been blamelesse if they had joyned with their sister church of Thyatira wher Iesabel sate as Doctresse to teach to deceiv Gods servants 9. When â—holah the church of Samaria had defiled her self with the idols of Asshur and was therfore chastised of God it should hav been a warning to Aholihah the
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