life also and conversation he shewed all manner holynes without syn or spott For such an high priest it became vs to hav as is holy harmlesse vndefiled and separated from synners And he giveth holines and purity to his church for whose sake he sanctified himself and is therfore worthily intituled the holy one of God even the Holie of holies vnto whom the Seraphim doe sing as he sitteth on the high throne of his glorie within his temple Holy holy holy is the Lord of hosts 3. The Angels are spirits holy by nature so created of God at the first and hauing kept their original are stablished by Gods election through Christ their head in their holy happy estate for ever therfore carie the title of Angels elect and holie Yet even these heavenly spirits being compared with God himself the bottomlesse fountaine of holines ar as impure in his sight hide their faces though through the grace of God by which they ar confirmed they alwayes doe behold his face 4. Holines in men by nature ther is not any for they ar sinners vnclean from the wombe children of wrath and rather to be reputed beasts then men having lost the holines wherin God at first created them as before is shewed But holines is restored againe to men by the Lord as it is written I The Lord sanctify you and againe Now the God of peace sanctify you throughout wherfore he caleth himself the Lord our Holy one 5. This our sanctification is ascribed vnto the Father according to the prayer of Christ Sanctify them with thy truth and in the epistle of â—ude to them that ar caled and sanctified of God the Father It is ascribed to the Son who loved the church and gav himself for it that he might sanctify it and of God is made vnto vs wisdome and justice sanctification redemption Also to the holy Ghost as it is written ye ar washed ye ar sanctified ye ar justified in the name of the Lord Iesus and by the spirit of our God 6. Our sanctification in Christ is two wayes First by imputation of that which himself wrought for vs when by the wil of God we wer sanctified by the offring of his body once and thus are we washed from our sins in his blood and God reconciled vs to himself in the body of his flesh through death to make vs Holy and vnblameable without fault in his sight SecoÌ„dly it is by his own gracious work in vs baptising vs with the holy spirit into his death burial resurrection that our old man being crucified with him the bodie of sin might be destroyed henceforth we should not serv sin but give our members servants vnto righteousnes in holynes and so being freed from sin and made servants vnto God may have our fruit in holines and the end everlasting life Both which wayes of our sanctification vvere shadowed out vnto Israel by blood and by oile 7. For when the body of that church was purged once a year the blood of the syn offring was sprinkled in the inmost holy place of the Sanctuary and vpon the altar without to â—ense and sanctify them from the sin and vncleannes of the sons of Israel When the priests were consecrate the blood of their sacrifice was put vpon their right eares thumbs toes and sprinckled vpon their bodies and garments that so they might be sanctified even as before at the making of the covenant the people had beÌ„ sprinckled with blood The holy Ghost thereby signifiing how by the blood of Christ much more our coÌ„sciences should be purged and therefore caleth it the blood of the testament wherwith we are sanctified 8. The precious oynting oyle made of principall spices and called holie did hallow and sanctifie the Tabernacle and al therin the brazen alter and all his instruments the Laver and his foot the Priests their garments on whom it was sprinckled together with the blood of their consecraion for their sanctification and figured out the graces of the Spirit and oyntment that wee have from him that is holy that Christ and his spirit being in vs the body may be dead because of syn and the Spirit life for righteousnes sake whiles the anoynting that we have received dwelleth in vs Christ as a bundle of myrrh lodgeth betweene our brests Thus are we made an acceptable sacrifice vnto God beeing sanctified by the holy Ghost 9. The outward means which God vseth for our sanctification is his truth or word as it is written Sanctifie them with thy truth thy Word is truth By this word fayth is wrought in vs which fayth purifieth the hart sanctifieth the beleevers and causeth them to sanctify the Lord as vnbeleef maketh men that they sanctify him not and therfore is worthily caled the most holy faith The seals of the covenant do also confirm and help forward our faith and sanctification yea even the chastisements of God vpon vs have this vse end that we might be partakers of his holines And we by prayer obteyn at Gods hand as other blessings so this sanctification both of our selves and of al his creatures to our vse Finally this grace is conveyghed both into our bodies into our spirits even into the whol man throughout so great is the Holy-one of Israel in the mids of vs. CHAPT VII How the word of God was communicated with Adam his children of the Saincts interest in the same Forasmuch as the word of God is the truth wherby we our selves ar sanctified and al his creatures vnto our vse even the immortal seed by which we ar begotten and born anew of Gods own wil that we should be as the first fruits of his creatures and the syncere milk without guile wherby we ar nourished grow in faith let vs take a view of this tresure and tree of life which is better to the Saincts then thowsands of gold and silver sweeter also then honey or the honey comb even sweetnes to the sowl and health to the bones which if a man keep he shal never see death 2. Three wayes ther are wherby God maketh himself knowen vnto meÌ„ The first is by his works for the invisible things of him that is his eternall power and Godhed ar seen by the creation of the world the heavens declare his glorie the firmament sheweth the work of his hands the beasts if they be asked wil teach man the fowles of the heaven wil tel him the earth wil shew him and the fishes of the sea wil declare vnto him for how manifold ar the works of
of rayment even that fine-liâ—â—n pure and shining which 〈◊〉 the righteousnes of the Sainct 10. The chastisements 〈◊〉 God ar an other good means to â—umble our stubborne nature baptised harts making vs to 〈◊〉 trie our wayes and turn 〈◊〉 to the Lord to crie vnto 〈◊〉 our distresse to hav care to 〈◊〉 and keep his word By them he proveth vs to know what is in our harts and letteth vs hav experience both of our own infirmities and of his power grace By them he bringeth vs to an humble confession sorrow for our syns and so delivereth our sowles from going into the pit By them and our weaknes in theÌ„ he teacheth vs to trust in him not in our selves Thus the rod and correction giveth vs wisdome and wee are chastened for our profit that we might be partakers of his holines 11. And thus God calleth vs out of our selves from the vnbeleef blindnes hypocrisie hardnes of hart pride wantonnes all other inordinat affections that do possesse vs that we may beleev love feare and obey him alone that we may remember and doe al his coÌ„mandements and be holy vnto our God He teacheth vs to deny vngodlines and worldly lusts even such as fight in our own members that our old man being crucified with Christ the body of syn may be destroyed we serve syn no more But having our sowles as weanlings with vs withdrawn from all carnal pleasures and having cast off every thing that presseth down and the syn that so easily compasseth vs about may delight in the Lord in his law depending vpon him alone for life succour and salvation neyther dispayring for our evill deeds nor boasting of our good but by faith taking hold vpon Christ and saying Whom have I in heaven but thee and I desire none in the earth with thee my flesh faileth and my hart but God is the rock of my hart and my portion for ever Then bidding farewell to the world and meekly taking our crosse vpon vs as men hateing our own life heer to follow the Lamb whither soever he goeth and shall bring vs to mountaines or deserts to hunger or thirst to cold or nakednes to trouble of body or grief of mynd to feares or terrours or even to the dust of death knowing that in all he wil susteyn vs in the end wipe al teares from our eyes after we have gone into fyre and into water he will bring vs out into a welthie place in our weaknes he wil strengthen vs in our wants he will reliev vs in all our cares doubts dangers distresses he will guide vs by his counsel and after receive vs to glorie 12. But these things ar so hard vnto flesh and blood that the natural man chooseth rather to remayn stil in his woeful state and injoy the momentany pleasures of syn then in such streights and difficulties to folow Christ. For it is a heavy thing to renounce and forsake his own affections to condemne his own wisdome for foolishnes to rest wholly vpon Gods word and promises when nothing is seen but present want calamitie to abandon pleasures to tame and subdue his wanton lusts to bear cheerfully the reproches and persecutions of the world and whatsoever els God shal bring vpon him oftentimes to the loste of friends wife children goods lands and life it self Therfore this state is in deed a Denial of our selves carying of our crosse dayly a Mortification of our earthly members even a dayly dying and breathing out of the ghost As the sacrifices given vnto God were killed salted and sent vp in fyre so wee that must give vp our own bodies for a living sacrifice must also be salted with fyre as Christ hath sayd And as himself fulfilling the figure of the syn offrings which were burnt without the camp that he might saÌ„ctify vs with his own blood suffred without the gate of Ierusalem so must we likewise go out of the camp bearing his reproch which we never do willingly til he draw vs. For this our new birth is not of blood nor of the will of the flesh nor of the will of man but of God who regenerateth caleth and sanctifieth his Israel increasing them with men like a flock and as the flock of holinesses as the flock of Ierusalem in their solemne feasts so filleth he desolate cities with flocks of men which being by the ministery of the gospel offred vp for sacrifices are acceptable being sanctified by the holy Ghost 13. When thus we be changed by the power of Gods grace and have got the victorie of our selves subduing and ruling over our own spirits which as Solomon sayth is better then if we wan a city wheÌ„ we have hearkned to the crye of the Voyce that al flesh is grasse al the grace thereof as the flower of the feild and when we have found our grasse to be withered and flower faded because the spirit of the Lord hath blown vpon it when the strong hold of our imaginations is cast down and every thought brought into captivity to the obedience of Christ when we have discerned our syns felt the smart of them in our consciences pined away for our iniquities and judged our selves worthie to be cut off for all our evils when we have renounced al coÌ„fidence in our selves reiected all our righteousnesses as filthy clouts and being humbled vnder the mighty hand of God do with Iob abhorre our selves repent in dust and ashes then will hee look vpon vs and turne our captivitie and bring vs into his promised rest into which we entring by faith shall there keep the true Sabbath of God cease from our own works as he did from his wholly give our selves to work the works of God which is to beleev in him whom he hath sent euen Iesus Christ our wisdome justice sanctification and redemption who caleth vs with a holy calling from the fellowship of Satan Syn this world and our own corruptions to the happy communion with himself and with his Father by fayth a while on earth til we shal behold his face in justice and when we awake be satisfied with his image O Ierusalem wash thine hart from wickednes that thou mayct be saved how long shal thy wicked thoughts remayn within thee Ier. 4. 14. CHAPT XI Of the Communion that we haue with God in general God having graciously freed vs from the captivity of Satan and caled vs out of the world from our own corruptions doth after this take vs neer vnto him bestoweth more graces and blessings vpon vs and accepteth again the fruits of his own spirit in vs. For he hath separated vs from others to receiv vs vnto himself and he wil be a Father vnto vs and
the kingdome And what should I speak of al the Iudges as of Othoniel of Gedeon of â—ephte of Samson vpon whom the Spirit of the Lord came clothed them strengthned them and prospered vpon them whereby they went boldly vnto great battels overcame their enimies and â—ent the wilde beasts that roared vpon them The Prophets also Apostles were caried and guyded by the Spirit in their wayes words and works taught whom for to goe to and from whom to refreyn and had great intelligence of things for to come and in every citie the Holy Ghost witnessed such thinges as Gods wisdom saw good to revele So that the help which the Spirit ministreth to the Saincts is infinite and incomprehensible and they may saye to the Lord with the Prophet whishal I goe from thy Spirit for loe the wisdom of God powreth out her Spirit vnto them maketh them vnderstand her words this Oyntment they have from him that is holy do know al things through the power of the Holy Ghost they abound in hope by the comfort of the Holy Ghost they and the Churches of them are multiplied and by him the offring vp of the Gentils by the ministery of the Gospel is sanctified and whatsoever good thing is done among Gods people is not by an Army nor strength but by the Spirit of the Lord of hosts without which no man can say that Iesus is the Lord. 19. Thus ar the Saincts of God advanced to honour dignitie above al peoples on the earth being themselves the Temple of God having his Spirit dwelling in them injoying a most holy and happy coÌ„munion with the Father and with his son Iesus Christ and with the Holy Ghost the grace and peace and comfort whereof passeth al vnderstanding and can no way be sufficiently expressed by the tongue or pen of man And this holy coÌ„munion with his people God shewed of old by his prophet in these gracious words I am with you sayth the Lord of hosts with the Word by whom I covenanted with you when you came out of Aegypt and my Spirit remayning among you Fear you not Al thy works prayse thee ô Lord thy Saincts blesse thee Psal. 145. 10. CHAP. XIIII How the foresâ—yd communion and peace between God and his Sainsts is somtimes interrupted by their syns what vnrest trouble they then feel in themselves and how their ancient peace is renewed Bâ—cause ther is no man just in the earth that doeth good and sinneth not and whiles men dwel in these howses of clay they be compassed about with their own infirmities tempted of their own concupiscences and besett with Divils that alwayes lie in wayt to entrap and devour it falleth out that the Saincts of God ar not only assaulted but ofteÌ„times foyled by their enemies and do fal into snares and loathsome trespasses wherby God is dishonoured the Divil delighted their own harts wounded and distressed 2. For our knowledge in this life is but in part so that through error ignoraÌ„ce we oft do amisse neyther can any man vnderstand or discerne those errors Our affections lusts are not fully subdued but do yet warr in our members the flesh lusteth against the spirit and these lusts fight against the sowle ar as a law in our members rebelling against the law of our mind and captivating vs to the law of syn which is in our members Our strength is infirme and though we would do good yet find we no means to performe it Our enemy Satan is both subtile and strong and seeketh dayly to circumvent vs often prevaileth through our weaknes and vnheedines that in many things we syn al no man can say I hav purified my hart I am clean from my syn 3. Sometime the pleasures of the flesh do bewitch and drawe vs into greevous offences drunkennes adultery fornication murder and idolatrie it self sometime the blessings of God vpon vs do make vs prowd our harts are lifted vp we commit vainglorious actions forgetting our selves and God that begate vs even forsaking the Rock of our salvatioÌ„ sometime our affections are so stirred that we fal into intemperance both in word work not onely against men but even God himself somtime feares doubts dangers threatnings and afflictions do daunt and discourage vs making the hart to faint the tongue to deny and forswear the truth the hands to work impietie our faith to quaile that we forsake Christ and flee away Yea Gods children have in error and blind zele persecuted the truth and professors thereof even killed Christ himself crucified the Lord of Glorie as the example of Saul sondrie other elect Israelites doth manifest These and many like greevous syns do the Saincts sometimes fall into through their infirmities God withdrawing his hand leaving them to themselves besides their ignorances defaults which multiplie dayly so as they surmount in number the hayres of their heads And many times such meÌ„ lie sleeping in their syns long forgetting themselves in their voluptuous delights til God awakeneth them of his grace least they should sleep the death and perish for ever 4. He awakeneth vs somtime by the sound of his word knocking at the door of our harts and by his Spirit wherewith he striveth in vs somtime by corrections punishments for our misdeedes inflicted vpon our bodies sometime by striking our consciences with dread dismay and terrour for our syns and withdrawing the cheerful light of his countenance from vs so as we feel not the joy of his spirit neyther have peace in our selves but the comfortable coÌ„munioÌ„ betweeÌ„ his Majestie vs seemeth quite to be disanulled brokeÌ„ 5. For he withdraweth his face and favour from vs kindleth his anger against vs couÌ„teth vs as his enemies the horror of his wrath is as fyre sent from above into our bones the curse written in the law is powred vpon vs and is as the arrowes of the Almightie the venim wherof drinketh vp our spirit He setteth our iniquities before him self our secret syns in the light of his countenance he setteth them also in our own sight and our syn is before vs continually with his hand he bindeth the yoke of our transgressions with them being wrapped layd vpon our neck he maketh our strength to fayl bitter things doth he write against vs make vs to inherit the iniquities of our youth so as ther is nothing found in our flesh because of his anger neither is ther rest in our bones because of our sin our wounds stink and ar corrupt our reynes ar ful of burning our hart is as waxe it melteth in the mids of our bowels our bones are parched like an
fruitlesse lamentation in that second death and vtter darknes where the †worm shal not die nor the fyre be quenched for evermore This is the portion of the wicked from God and the reward of their sins from the hand of the Most High The wicked is kept vnto the day of destruction they shal be brought forth to th◠day of wrath Iob. 21. 30. CHAP. III. Of mans redemption the renewing of his peace by the grace of God in Iesus Christ. 1. God though he spared not the Angels which sinned of their own accord and maliciously drew man into their condemnation yet shewed he favor to Adam and his children when it was neyther deserved nor asked For of them he had chosen to be his before the foundations of the world prepared for them a kingdome which it was his pleasure to giv vnto them therfore could he not be hindered no wisdome nor vnderstanding nor counsel could prevail against him but his own counsel did stand for ever the thoughts of his hart throughout al ages he also is greater then al and none is able to take his sheep out of his hand therfore he sayd vnto them when they were polluted in their own blood ye shal live even when they wer in their blood he said vnto them ye shal live I wil redeem them from the power of the grave I wil deliver them from death 2. Yet because as his mercy should be magnified his justice also was to be satisfied and death inflicted for the transgression of his law now mans miserie weaknes was such as endure death he might but overcome it he could not nor deliver his sowl frō the hand of the grave therfore had God of his rich grace and incomprehensible love ordeyned his onely begotten Son which was in his bosome one with himself and in glorie with him before the world was by whom al things were created in heaven and in earth things visible invisible and in whom al things consist even this his own dear son had the Father ordeyned before the foundatiō of the world that he should save his people from their syns and deliver them from the wrath to come 3. And forasmuch as being in the form of God and very God himself who liveth and is blessed for ever he could not in that nature glorie wherin onely is immortalitie partake with mans wretchednes or tast of his death which yet by Gods grace he was to tast for al men therfore was it also ordeyned that the Word should be made flesh even the Son of God when hee came into the world should be made of a woman and of the seed of earthly man according to the flesh that he should take on him the form of a servant and be found in shape as a man partaker with his children of flesh and blood that he might suffer for their sake be touched with the feeling of their infirmities and in all things tempted in like sort yet without syn 4. This incarnation of the Lord wherby he should become our Emmanuel that is God with vs was not to be mans work or brought to passe by carnal generation but by the holy Ghost and power of the most high overshadowing a virgin whereby she should conceiv in her womb and bear a holy thing that should be caled the Son of God Who for the fulnes of the grace of the Godhed which was to dwel in him bodily the spirit wherewith he was to be anoynted should be named the Messiah and the Christ that is the Anoynted of God for the salvation of synners should be crowned with the title of Iesus that is the Saviour or Deliverer at whose name every knee should bow both of things in heaven things in earth things vnder the earth and everie tongue confesse that Iesus Christ is the Lord vnto the glory of God the Father who gave him to be his salvation to the end of the earth 5. For by this his Son the brightnes of his glory God would reconcile the world to himself not imputing but freely forgiving their syns vnto them and by this image of his owne invisible maiestie would renew the heavenly image in man which now was defaced giving him a new hart and a new spirit even putting his own spirit within him making him a new creature For wheras the first Adam was made but a living sowl and having lost his life by syn could not recover the same againe but death reigned over al this second Adam which was a live-making spirit should quicken them that wer dead in trespasses and syns and by his voyce should rayse them vp and give them life eternal that so the dead men might liv againe and they awake and sing that dwel in dust 6. The way to work out this wōdrous grace for mens redemption was appointed to be by great afflictiōs through which the Prince of their salvation was to be consecrate that many children might be brought vnto glory For this Son of God the Lord and heyr of all things was to †empty himself and take on him the form of a servant to become lesser then the Angels yea more deformed then the sons of Adam even a worm and not a man the shame of men and contempt of the people that when we should see him he should have neyther form nor bewtie that we should desire him though yet in himself he was much fayrer then the sons of Adam al his parts and features and countenance so excellent as he was wholly delectable 7. So when the first begotten of the Father was brought into the world though al the Angels of God did worship him the winds and seas obeyed him the Fish payed his tribute the wild beasts lived at peace with him and the very Divils confessed him and were afrayd yet wretched man would not acknowledge him his own received him not he was a stranger to his brethren an aliant to his Mothers sons despised he was we esteemed him not Yea God himself would break him make him subject to infirmities lay vpō him the iniquity of vsal for we made him to serve for our syns we wearied him with our iniquities so that innumerable troubles compassed him about our syns which now were his tooke such hold vpon him that he was not able to lookvp for which a cup was givē him of the Father to drink ful of sorow fear heavines agonie that made his sowl heavy even vnto the death he prayed his Father that if it had been possible it might hav passed from him offring vp his prayers with
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
people ar named the people of the Holy ones 2. Iesus Christ as he is God manifested in the flesh is the Sainct of God the Holy one and the True even the holy one of Israel being himself ful of the Holie ghost and therwith baptiseth his church wherof he is the mediator And was figured out by the High priest in the law who in type of him was also caled the Sainct of the Lord and caried this writing graven in gold vpon his forehead Holines to Iehovah With this Iesus our redemer we that beleev hav a very neer communion according to that which is written He that Sanctifieth which is Christ and they that are sanctified which are his people are al of one for which cause he is not ashamed to call them brethren And again God is faithful by whom ye are caled vnto the communion of his Son Iesus Christ our Lord. 3. The elect and blessed Angels are also Saincts having sanctitie by creation continewed and confirmed vnto them for ever These heavenly spirits have communion not onely with God in whose presence they stand but also with vs the children of God through fayth by which we are come vnto the great assemblie of the many thowsands of them have them for our guardians and acknowledging themselves to be our fellow servants 4. Al men and women caled to the faith of God ar Saincts by caling being sanctified by Christ Iesus and one with an other are holy brethren Of these some are Saincts departed this life and sleeping in the Lord othersome ar on earth whiles they here live notwithstanding their many infirmities afflictions ar Saincts of the most High a holie nation 5. This happy societie our fathers of old saw shadowed in the Tabernacle wher God dwelt among mē His own gracious presence appeared when his glorie filled the Tabernacle his voice was heard of Moses out of the same and the Ark of his strength was a continuall signe of his residence and rest therin His son Christ was represented by the Mercie-seat or Propitiatorie covering the Ark in whom and by whom God is reconciled with his people who therfore is caled the Propititiatory or Reconciliation from that was the voyce of God heard speaking even as by Christ he speaketh to the end The Angels were figured in the Cherubims vpon the mercie-seat and in the courtaines of the tent round about for so those blessed Spirits ' minister vnto Christ and to his church the heyrs of his salvation The multitude of beleevers were resembled in the twelve cakes according to the number of the twelve tribes of Israel set vpon the pure table before the Lord with pure incense vpon them to be for a remembrance offring by fyre to the Lord in steed of them So we Christians are vnlevened cakes standing before the Lord in his church and being in Christ a sweet odour vnto him who still hath his spirituall Tabernacle with men and dwelleth with them CHAP. V. HOlynes or Sanctitie vvhat it is THe Scripture caleth that thing or person holie which is separated from profanenes pollution and is addicted or applied to divine vse or service of God Thus the Sabbath day was hallowed when God had severed it from commune labour and humane employments to be spent in heavenly exercises and meditations wherevpon it is named the holy Sabbath of rest to the Lord The like is to minded for all other feast dayes appoynted of God for holy convocations The firstborn of man and beast were sanctified to the Lord by being exempted from mans vse dedicated to God and imployed in his service Hence was it that all strange or vnclean persons were forbidden to eat yea or to touch the holie things And when the Israelites were sanctified ceremonially it was by washing their garments absteyning from their wives thus preparing their bodies and minds to converse with God And in the whole course of their life this was their sanctification and signes thereof to absteyn from all syn and vncleannes as also from communion with the sinners and vnclean and to give themselves to the service of God keeping of his lawes 2. This is to be seen in many particulars As the calling and separating of Israel from other people that they might be holy vnto God The shadow herof namely abstinence from eating vnclean meats which figured their refreyning from the fellowship of wicked men for a signe and testimony of their sanctification holines with the Lord. To Moloch they might not offer their childrē for that was to defile Gods sanctuarie and pollute his holy name nor turne after sooth-sayers for the same cause All moniments of idolatrie they were to destroy because they were a holy people to the Lord their God Idolatrous rites and customes they were to refreyn for the same cause Even their bodily excrements were to be covered that their host might be holy before the Lord. And being thus clensed from evill they wer willed to remember and do al his commandements and so be holy vnto their God 3. The new testament also teacheth this same whiles it opposeth sanctitie vnto all manner syn and vncleannes and exhorteth vs to clense our selves from al filthines of the flesh and spirit and so grow vp vnto ful holines in the fear of God that being sanctified throughout we may by good works give all our members servants vnto righteousnes in holines CHAPTER VI. HOw holines is given vnto God and Christ and how vnto creatures HOlynes is ascribed vnto God in the word both by Angels men in two respects 1. Because he in himself is sanctitie and puritie it self and it is vnpossible that in him should be any evill syn or vncleannes He is light darknes in him there is not any he delighteth not wickednes neyther shal evil soiourn with him he cānot so much as be tempted with evil therefore is hee sequestred from this synfull world and heaven is the habitation of his holines 2. Againe because he is the onely author and effecter of all holines sanctimonie in whomsoever sanctifying vs his people giving his Sabbath for a signe hereof advancing vs hereby above all nations which he hath made this being one of his principall blessings He giveth holines to all things about him to the heavens and to earthly places where hee vouchethsafe to appear or remayn So that none is holy as Iehovah he is a holy God sanctified in iustice and let al flesh blesse the name of his holines for ever and ay 2. Iesus Christ hath holines in his divine nature equal with the Father and Holy Ghost and in his manhood hee was holy by byrth in
not to offer their offrings of blood nor make mention of their names with our lips not to frequent their assemblies nor eat of their sacrifices though they cal and invite vs thereto for even the word of God and all other holy things are polluted among them their prayers turned to syn and their sacrifices abomination to the Lord. 8. And not in hart and mynd alone are we to mislike eschew their idolatries other evil actions but to keep our bodies as wel as our spirits pure because Christ hath redeemed both with both we must glorify God We may not therfore swear by their idols nor make any other religious mention of them with our lips We may not kisse them nor bow the knee nor do any other signe of reverence vnto them We may not present our bodies at their holy feasts in their hallowed places nor suffer our mouthes to eat of their delicates much lesse repayr to any such places for the repast or feeding of our sowles We may not eyther at allurement of parents brethren or most dear friends or by the example or entisement of the multitude or by the commandment of the Magistrate do these or any of these evils but following the word of God to separate our selves touch no vnclean thing clense vs from all filthines of the flesh and spirit so grow vp vnto ful holines in the fear of God Finally we may not joyn our selves in mariage with any that are noâ— of the same faith and fellowship with vs in the Gospel of Christ. 9. The causes of this restraynt separation from the wicked are First the will glorie of God who to the end we might be his hath severed vs from other people and vpon this condition hath promised to accept vs marie vs vnto himsef in faith that we should giv our selves alone to him and to his service and not run a whoring after strangers And hath made this our refreyning from communion with the wicked one expresse special part of his covenaÌ„t with vs. Secondly it is for our own good least by familarity with the wicked we should learne their wayes receiv destruction to our sowls as others before vs by and for like cariage hav done Therfore aâ—â— we warned not to wander in their pathes nor let our hart decline to their wayes for they go down to the chambers of death and if we be partakers in their syns we shal receive also of their plagues Thirdly it is for the good of those wicked men themselves if such be the grace of God towards them or for their more certayn just condemnation that seeing vs to separate from them and thinking it strange that we run not with them vnto the same evils hearing our reproofs and witnes against them are eyther drawen to consider their wayes and turn their feet vnto Gods testimonies or els blaspheming persist and are hardned in their evill course vnto judgment Fourthly it is for the overthrow of Satans throne and kingdome which the words and works of the Saincts do beat down dayly discovering his errors and abominatioÌ„s keeping themselves and drawing others from his deceipts and snares whereas by coÌ„municating in those evils they should both honour and advance that enemy and strengthen the wickeds hands that they should not turne from their impietie 10. But though we may have no communion with the wicked in their religion nor any other evil action against either table of Gods Law yet in civill affayres we are taught of God to converse with them in peace As to eat and drink with them buy sell make covenants of peace shew kindnes to them pity their estate love them relieve their wants and receive from them for our relief pray for them labour by all gentle demeanure to convert them from their evil way and do any good we can to their sowles or bodies or any thing that is theirs And if we live in their policies and dominions we ought to be subject to al civil Magistrates high or low and that of conscience pay theÌ„ their tributes customes other like duties for their common wealth to bear their exactions oppressions persecutions patiently without rebellion or resistance and even pray for them that shal so misuse vs that thus as much as in vs lieth we may do good vnto have peace with al men in all things except syn be perfect as our father which is in heaven is perfect CHAP. X. How the Saincts are called out of themselves taught to forsake their owne wayes and works that they may have communion with God in Christ. FOrasmuch as al meÌ„ bear in their bosomes naturall corruptions bred with them in the womb brought vp with them from the cradle wherby they ar al alike children of wrath our separation from other wicked wil litle availe vs vnlesse we be also separated from our selves and learn to renounce the lusts and affections yea even the fayr-seeming works and wisdom of the flesh For what ar we the better for avoiding outward pollution by others if a fretting leprosy cleav to our flesh bones and our own clothes do make vs filthy 2 To draw vs therfore quite out of the miry pit of corruption the Lord hath caled vs from the love and liking of our selves also as being naturally both his enemies and our own teaching vs that our wits are vncapable of his heavenly mysteries our reason enmitie against him his Law our thoughts purposes evil our affectioÌ„s brutish our wisdom foolishnes al our glorious grace as the flour of grasse and that therfore we must be turned and become as litle children even born againe or els we cannot see the kingdom of God 3. In matters of religion we must not do what seemeth good in our own eyes nor choose our own wayes nor forge things out of our own harts nor make to our selves any similitude of things in heaven or earth nor walk in our own counsels for what is man that he should invent services of God or do any thing which the Lord requireth not at his hands The things of God knoweth no man but the spirit of God of him therfore we must learn his fear what he commandeth that onely must we doe we may not put to it nor take ought from it For when Israel set their own thresholds and posts by the Lords they defiled his holy name with their abominations 4. The mysteries of his faith we may not measure by carnall reason or our own shallow vnderstanding but learn with reverence to beleeve all his words knowing that the things which eye hath not seen neyther
ear heard neyther came into mans hart are which God hath prepared for them that love him and neyther flesh nor blood but himself doth manifest them vnto vs and as his words are spirit and life so is it his spirit that sercheth al even the deep things of God reveleth them vnto vs and quickneth vs. 5. The promises which ar made vs we must embrace not by sight but by faith which is the evidence of thinges not seen And seem they never so vnlikely or vnpossible yet ought we not to doubt of them or reason against them through vnbeleef but even above hope to believ vnder hope being fully assured that he which hath promised is able to do it For as Sara received strength to bring forth achild when she was past age because she judged him faithful which had promised so contrarywise the children of Israel when God had brought them through the wildernes even to the borders of the land of promise yet could they not enter in because of their vnbeleef 6. The commandments of God how hard or vnreasonable soever they seem we must readily and cheerfully obey laying aside al excuses delayes feares or other things that may hinder vs knowing that all his precepts are perfect righteous pure and just Therefore when God calleth vs we must follow him though we know not whither we shal come wheÌ„ he sendeth vs to any place of danger we must goe though we know not what may befal vs there when he commandeth vs a thing that is both against nature of maÌ„ and promise of God we must obey without murmuring or reasoning yea even to the death must we be obedient that we may receive the crown of life 7. In all our trials and tribulatious we must in faith patience possesse our sowles We may not murmur though we want both bread and water nor speak against God though our way be never so grievous VVhen we be in danger of our foes pursuing vs we must not complain nor be affraid when they beset vs round about If God cause men to ride over our heads if he lead vs into fyre and into water if he give vs as sheep to be eaten scatter vs among the nations if he smite vs down into the place of dragons and cover vs with the shadow of death yet may we not forget him nor deal falsly concerning his covenant but in al these triumph as more then conquerours through him that loved vs. When in our troubles we exspect his salvation we must not make hast though it tary we must wayt if he hide his face from vs and be angry against our prayer so that we cry by day but he heareth not and by night but hav no audience if he put vs back as doggs vnworthy of his grace if he turn hiÌ„self to be cruel against vs to be enemie to vs with the streÌ„gth of his hand yet must we remeÌ„ber that he is the rock of our salvation and say I wil wayt for the Lord that hath hid his face from Iaakob and I wil look for him Lo though he slay me yet wil I trust in him 8 Notwithstanding al these what soever els we can do or suffer for his names sake yet must we empty cast down our selves before him confessing that we ar but vnprofitable servants we hav done that which was our dutie to doe it is nothing to the Almightie that we are righteous our weldoing extendeth not to him Neyther for our works done or of him foreseen to be done hath he saved caled vs with a holy caling but according to his own purpose and grace which was given to vs through Christ Iesus before the world was And because we ar al too wel perswaded of our selves our good deserts the Lord vseth two means for to humble vs the one is his Law which sheweth vs our syns and infirmities the other Corrections wherby he openeth our ears to cause vs to turne away our work that he might cover our pride of both these Solomon sayth the commandment is a lantern and the law alight correcttions for instructioÌ„ are the way of life 9. The Law reveleth our syns which lay hid within vs sheweth our weaknes to be greater then we could imagine For first we are alive in our own conceyt without the law and wil not stick to say Al that the Lord commandeth we wil doe But when he speaketh we can not endure to hear the law at his mouth but run away Or if we do receiv it it is with a vail over Moses face not discerning the true nature of the Law which is spiritual or end of the same which is to bring vs to Christ but in hypocrisie with hollow and covered harts imagining the outward observation therof howsoever it be to be sufficient But when it cometh in deed to our coÌ„science we die for syn which we thought was dead reviveth and taking occasion by the coÌ„mandemeÌ„t deceiveth vs and therby slayeth vs and when the law sayth Thou shalt not lust syn worketh in vs al manner of lust And as the Israelites having heard the thundring voyce of the Lord from heaven forbidding them to have any other Gods before his face did before forty dayes were expired forget both their promise and their fear God himself their saviour and made them Gods of metall so is it with vs al when the coÌ„mandement cometh syn aboundeth and appeareth to be syn yea out of measure synfull And because the wages of syn is death the law also causeth wrath which is reveled from heaven against all vngodlines and vnrighteousnes of men Then are we cast down with sight and horror of our wretched case and the more we strive to rid our selves out of these snares of hel the faster we are intangled for we find our selves carnal sold vnder syn so as if we have wil to do good yet finde we no meanes to performe it and without Gods grace we can neyther wil nor doe VVherefore we crie out vpon our misery and should die in despâ—yr wer it not that God did cause his favor in the face of Christ to shine vpon vs in whom being graffed by faith we ar dead to the law but alive vnto God by beleef in his son who hath loved vs given himself for vs and liveth in vs. Thus is the law a light to discover a fyre to burne a hammer to break whatsoever in vs is exalted against God is a scholemayster to lead vs to Christ that we might be made righteous by him after that we ar stript naked of our own misconceived righteousnes having our filthy garments taken froÌ„ vs may be arayed with chanâ—â—
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
shal be broken in peeces take counsel togither yet shall it be brought to naught pronounce a decree yet shall it not stand for God is with vs. The Patriarchs moved with envie sold Ioseph into Aegypt but God was with him sayth the scripture and delivered him out of al his afflictions To Iakob God sayd turne again to the land of thy fathers to thy kinred I â—ilbe with thee in his return he was in daÌ„ger prayed ô God of my father AbrahaÌ„ c Lord which sayd est vnto me return to thy countrie and kinred and I wil do thee good Thus alwayes the Saincts assure theÌ„selves of good by Gods presence with theÌ„ and of shelter froÌ„ evil count them selves naked and helplesse when he withdrawes his face as when in displeasure he had moved his Tabernacle farr off from the host of Israel and seemed as if he would have walked no further with them then Moses sayd If thy presence go not with vs cary vs not hence wherin now shall it be known that I and thy people have found favour in thy sight shal it not be when thou goest with vs so I and thy people shal have preeminence before all people that are on the earth Finally as the Saincts encourage themselves against their foeâ— with this their shadow is departed from them the Lord is with vs fear them not so God foretold that when many tribulations should come vpon his people they then would say Are not these troubles come vpon me because my God is not with me 28 For the presence of God communion of his graces so saveth his Saincts out of al adversities that no wisdome counsel or strength of any enimy can hurt no creature can hinder them froÌ„ their happines the Lord their God who goeth before them he fighteth for them and rideth vpon the heavens for their help the eternal God is their refuge vnder his armes they are for ever he casteth out the enemy before them and sayth Destroy so as wax melteth froÌ„ the presence of the fyre the wicked perish from the presence of God But his people he vpholdeth in their integritie and doth set them before his face for ever both they and their seed shal stand fast in his sight for they ar his portion or inheritance and they shal walk in the light of his countenance he leadeth them with his own glorious arm dividing the waters before them to make himself an everlasting name he sayth prepare the way take vp the stumbling blocks out of the way of my people so causeth he them to goe vpright giving strength vnto him that fainteth multiplying might to him that hath no power and they renew strength they lift vp the wings as the eagles they run are not wearie they walk faint not He supplie 〈…〉 their waÌ„ts filling the hungry sowl with good satisfying the soule that thirsteth after righteousnes for righteousnes goeth before him setteth her steps in the way he bringeth neer his justice it is not farr off and his salvation shal not tarie for he giveth it in Sion and his glory vnto Israel 29. And they again being a people in whose hart is his law knowing that two cannot walk togither as sayth the prophet except they be agreed labour by faith to hav peace with him aud to walk before him in vprightnes to walk worthy of him and please him in al things being fruitful in al good works and increasing in the knowledge of God For this they hav promised vnto him when they entred into his covenant therfore are their sowles delivered from death that they may walk before the Lord in the land of the living And because to walk before God is to walk in his Law as the scripture teacheth therfore love they the law of the Lord it is their meditation continually and it is written vpon the table of their hart their delight is in his commandements which they have loved their hands also doe they lift vp vnto them their mouth talketh of them their feet run in them their soule keepeth them and they wil never forget them al their members are given vp as instruments of righteousnes to serve and please the Lord they apply their hart to fulfil his statutes alwaies even vnto the end Thus their righteousnes goeth before them and the glory of the Lord embraceth theÌ„ he strengthneth theÌ„ in the Lord they walk in his name their harts being stable and vnblameable in holynes before him and there is no condemnation vnto them for that they are in Christ Iesus and walk not after the flesh but after the spirit 30. And now they eat their bread with joy and drink their wine with a cheerful hart because God accepteth their works the words of their mouthes the meditation of their harts They please him and have his blessing even in their civil affayres and handy labours the world and al earthly creatures are subdued vnto them and they vse them for their service and comfort in the Lord if they eat it is to the Lord if they eat not it is to him also giving God thaÌ„ks and doing al things that they doe vnto his glorie So though they be in the world yet are they not of the world and though they walk in the flesh yet warr they not neyther walk they after the flesh but being on earth their conversation is in heaven and the way of Life is on high vnto them to avoyd from hel beneath They seek the Lord and his strength they seek his face continually and with the joy of his face he maketh them glad and in the secret therof he hideth them from the pride of men he keepeth them as the apple of his eye He sayth vnto them Hear my law o my people incline your ears to the words of my mouth obey my voyce and do al things which I command yow so shal ye be my people and I wil be your God they answer al peoples wil walke every one in the name of his God and we wil walke in the name of our God for ever and ever teach vs thy way o Lord and we wil walk in thy truth knit our harts to thee that we may fear thy name Thus hoping for his glory which is to be reveled they purge themselves as he is pure and walk in the light as he is in the light having fellowship one with another the blood of Iesus Christ his Son clensing them from al syn And the Lord giveth strength vnto his people the Lord blesseth his people with peace he is as the dew vnto theÌ„ they grow as lilies and fasten
Apostles with power from on high sent them to teach al nations to observ al things whatsoever he had commauned them and he had made known to them al things that he had heard of his Father and they faithfully performed their charge keeping nothing back but shewing meÌ„ al the counsel of God for Christ spake in them so that now we have the mind of Christ and the word is neer vs even in our mouth and in our hart neyther may we admitt of any other doctriÌ„e though it should be taught by Angels from heaven but that which we have we must hold fast til he come And Christ it is that hath alwayes reveled Gods wil vnto the world synce the begiÌ„ning He it was that preached in Spirit to those that were disobedient in the dayes of Noe he sent Esaiaâ— to preach vnto Israel and furnished him with giftes graces for that work and stil he sendeth his messengers dayly for the gathering together of the Saincts the work of the ministery and edification of his body til the worlds end they are his glorie Finally the heavenly Spirits ar also his messengers for this end and purpose when he seeth meet so to imploy them as it is written I Iesus have sent my Angel to testify vnto you these things in the churches Thus opening vnto vs by al means the secrets of his Gospel our souls ar comforted for he bringeth vs into his wine celler and Love is his â—anner over vs. 6 To assure the world that he was both the wisdome and power of God he confirmed his doctrine â—y signes and wonders doing such works as no other man did even as his words were such as never man spake his enimies being judges He gave also of this power to such as beleeved in his name and wer his witnesses himself working with them confirming the word with signes that followed 7. Vnto this outward administration Christ annexeth his inward grace by divine power making even the Dead to heare his voice and live for he hath the words of eternal life he openeth the harts and causeth attention he openeth the mindes and causeth men to vnderstand the scriptures he giveth them also a mouth and wisdome which al their adversaries are not able to speak against nor resist 8. Now all this life and grace doth Christ coÌ„municate with the Saincts being their Head they his members For first the Ministers of the word how great gifts or authority soever they have they al are ours and we Christs and Christ Gods we are to trye their doctrine by the scriptures for they have not dominion over our faith but are helpers of our joy and in declaration of the truth are to approve themselves to every mans conscience in the sight of God Secondly the Word it self even al the scriptures are given vnto vs and written for our learning and comfort this not onely to know for our selves but to teach exhort and edifie one another Therefore is the word sayd to be graffed in vs and what by it we do beleeve we also may boldly speak and freely practise even all that Christ hath coÌ„manded that as he is a faithful and true witnes so we also that are the Lords witnesses with him his chosen servant as sayth the Prophet may bear a good testimonie vnto the truth having his word dwelling in vs plenteously in all wisdome may thereby our selves vnderstand righteousnes judgement and equitie and every good path and be preserved from the evil way and vnto others may impart the honey and milk of Gods graces that are vnder our tongue and having the high-acts of God in our mouth and the two-edged sword of his word in our hands may execute vengeance on the hethen corrections among the people binding their kings in chaines and their nobles with fetters of yron this honour is to al his Saincts who holding forth the word of life do shine as lights in the world Christ illuminating them with his glory continually and making his Church by his Prophesie the vallie of Vision as of old it was named 9. Touching his Priesthood and our communion therewith two things ar to be considered First What of his grace in his own person he hath wrought and worketh for vs to weet the things perteyning to God as the Apostle speaketh which are the Offring of a sacrifice to make reconciliation for our syns and Intercession which as our Advocate he maketh with the Father for vs. Secondly what by his mighty power he graciously worketh in vs and applieth vnto vs whiles he maketh vs also Priests vnto God his Father and communicateth with vs his obedience death burial resurrection ascension so causing the Blessing of God to come vpon vs as he is that seed in whom al families of the earth shal be blessed and giving vs comfort and peace Vnder these two heads are all thinges comprehended that perteyn to our Iustification Sanctification in the sight of God 10. These three things of Reconciliation Intercession and Blessing the Priests of Moses law in shadow figure of him performed of old for Israel The first whiles at the brazen altar they offred Burnt offrings and For-syn made attonement obteyned forgivnes at the hands of God for the synners but chiefly when the high-prest sanctified the Most holie place with blood of the Sacrifice made an attonement for the children of Israel for al their syns once a yere The secoÌ„d whiles at the golden altar he burned sweet incense every morning and evening and once a yere also made recoÌ„ciliatioÌ„ vpon the hornes therof with the blood of yâ— Syn-offring entred with in the veil putting incense on the fyre in the ceÌ„ser before the Lord that the clowd of the incense covered the Mercy-seat The third when having finished his ministerie the Sacrificer lifted vp his haÌ„d towards the people and Blessed them as he was separated of God to blesse in his name for ever and to put his name vpon the childreÌ„ of Israel that he might blesse them as he had promised 11. The truth of these three are fully performed by the Apostle and Highpriest of our profession Christ Iesus For that he might reconcile vs vnto God because it was vnpossible that the blood of buls and goats should take away syns neyther would his Father accept other sacrifice or offring then the body which he had ordeyned his Son therefore through the eternal Spirit he offred himself without spot vnto God and gave his sowle for the ransom of many bare our syns in his body on the tree and by his own blood entred in once vnto the holy place not the holy places made with hands but
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 we feel in this world when for his sake we are killed al the day long are counted as sheep for the slaughter doe bear about in our body the dying of the Lord Iesus and are alwayes delivered vnto death for Iesus sake that the life also of our Lord Iesus might be made manifest in our mortal flesh these serve for furtherances of our sanctification by being partakers of his holines and make vs as sacrifices and a prey for the ravenous fowles whiles we liv strangers here on earth the land that is not ours as did Ahrahams seed Thus ar we named the Priests of the Lord and hav authority in every place to offer incense vnto his name and a pure offring both we and our works our spiritual sacrifices being acceptable vnto God in Christ Iesus 17. To illustrate and seal vp more assuredly our communion with Christs Priesthood We ar washed with water for a signe assurance of the forgivnes washing away of our syns and to be as the laver of our regeneration new birth wherby we ar also baptised into his death and buried with him by baptisme that like as Christ was raysed vp from the dead by the glory of the Father so we also should walk in newnes of life our old man being crucified with him that the body of syn might be destroyed and our selves be dead to syn but alive to God in Iesus Christ our Lord whom by this symbol we have put on and doe bear his name vpon vs with the name of the Father and of the holy Spirit And after this Christ often feedeth our sowles with his own body blood which was broken powred out for our sakes figured out vnto vs by bread wine hereby cōfirming the former grace of remission of syns and a further growth in Christ continually into whom we ar incorporate have so neer a communion with him vnder these visible earthly elements which we looking past by the eye of faith seeing and feeding vpon Christ have our life by him doe dwel in him he in vs and shal by him be raysed vp at the last day vnto life eternal 18. Having seen how Christ being our Prophet informeth vs in al the wisdome of God and by the Law sheweth vs our syn wretchednes by the Gospel our justice happines and being our Priest Sacrifice hath by himself purged vs frō al syn given vs the gift of justice and sanctitie to present vs pure blamelesse before God his Father it remayneth that we also consider how he conserveth and mainteyneth this our blessed state against al enimies by his mighty power and soveraignty which as Lord and King he hath over al. 19. This soveraigntie is set forth by divers titles of honour and dignitie given him in the scriptures as when he is named Messiah the Governour Captaine or Fore leader the Ruler that is having dominion right and authoritie to govern and guide his people Michael the great Prince the Captaine of the Lords host a mayster or Commander to the peoples a Potentate or Mighty one the king of kings Lord of Lords and Prince of the kings of the earth the Lord of all vnto whom is given al power in heaven in earth an everlasting dominion honour and kingdome that al peoples nations and languages shal serv him And he the true Melchisedek king of Salem shal reign as king in justice and sit as Prince of Peace vpon the throne of David vpon his kingdome to order it to stablish it with judgement with justice frō henceforth even for ever 20. This kingdome of Christ is no earthly Monarchie nor of this world but spiritual and heavenly and therfore is more mighty then the kingdoms of the earth able to beat down break in peeces grind to pouder al adverse power and domination whither of this world or the spiritual wickednesses which are in the high places 21. Therfore also is the manner of administring this kingdom no◠worldly nor pompous but a◠Christ the king himself came vnto vs poor and riding vpon an asse◠and he the Lion of the tribe o◠Iudah the root of David was fo◠to see to like a killed Lamb s◠menageth hee his kingdome stil◠neyther by an army nor a Power but by his Spirit that it cometh not with observation for men to say Loe here or loe there but is with in vs wielded by the spiritual scepter of his word the Gospel of the kingdom and by the almighty working of the Spirit and therefore conteyneth in it mysteries or secrets that can not be vnderstood but by the gift of God 22. Our Lord himself hath subdued and dayly subdueth al his foes the world he hath overcome syn he hath condemned and put-away Death he hath abolished the Divil that had the power there of he hath destroyed neyther shal these or any of these ever have dominion over him but he shall reign til he hath put all his enemies vnder his feet and death and hel be cast into the lake of fyre 23. This his power regiment he cōmunicateth with his Saincts two manner of wayes First by applying vnto them for their benefit and salvation al that himself hath done and doeth as the Lord sayth by his prophet I wil camp about mine howse against the army against him that passeth by and against him that returneth no oppressor shal come vpon them any more And as for their sakes Christ sanctified himself so for their comfort he overcame the world to take away their syns did he appear when in himself ther was no syn for the children of the people Israel standeth this Michael the great prince fighteth against the Dragon and casteth him out of heaven wher now is salvatin and the kingdom of our God and the power of his Christ the accuser of the Saincts being cast down Wherfore the Lord being king the earth may rejoyce and the multitude of the yles be glad because he preserveth the soules of his Sainctes he wil deliver them from the hand of the wicked hee will judge the people of God in justice and his poor with equitie that the mountaynes the hils shal bring peace to the people by justice and in his dayes the righteous shall flourish and abundance of peace shal be so long as the moon endureth For the charets being cut off from Ephraim and the horse from Ierusalem the bow of the battel shal be broken and he shal speak peace vnto the natiōs but in y◠mornings he wil destroy al the wicked of the land smiting the earth with the rod of his mouth and slaying the wicked with
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
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
hearth our moysture is turned to a summers drowth so heavy is his hand vpon vs night and day Then crie we out for grief of hart we ‖ rore like beares and mourn like doves looking for judgment but there is none for salvation but it is far from vs because our trespasses are many both before him and our selves for which his terrors do fight against vs he visiteth vs every morning and trieth vs every moment setteth vs as a mark against him so that we are a burden to our selves Also when we crie shout he shutteth out our prayer and is even angrie against it because our iniquities have separated between vs and him and our syns have hid his face from vs that he will not hear so lothsome are our trespasses vnto him so venemous to our selves is the biting of those fiery serpents 6. Then are we left comfortlesse and desolate cast down in our selves our soul powred out vpoÌ„ vs and our salvation passed away as a clowd we are kept out of the paradise of God with the terror of his law and judgments as with the blade of the Cherubims brandishing sword we are layd †in the lowest pit in darknes in the deep where Gods indignation lieth vpon vs and we are vexed with all his waves We ar a reproch to wicked men who because of our misdeeds do blaspheme we ar a scorne to the Divils who insult at our syns cease not to accuse vs before God day and night and hope to hav vs in the end a prey to their teeth Our lovers and our friends stand a side from our plague and our kinsmen stand far off They that should guide direct vs to Christ in sted of good counsel do often smite and wound vs persecuting them whom God hath smitten adding to their sorowes whom he hath wounded The worm of our own conscience continually biteth vs so as when we would forget our complaint and comfort our selves then ar we afrayd of al our sorowes knowing that God wil not judge vs innocent who inquireth of our iniquity and sercheth out our syn yet hideth his face and reputeth vs for his enemies Thus our sowl is farr off from peace we have forgotten prosperity saying Our strength and our hope is perished from the Lord and wherfore is the light given to them that are in miserie and life vnto theÌ„ that hav heavy harts for our harp is turned to mourning and our organs into the voice of them that weep 7 But the root of the word which is found in vs and the â—eed of God which remayneth in vs stirreth vp the spark of faith and suffreth it not to dye in these distresses It bringeth to mind Gods ancient mercies his faith confirmed and love sealed towards vs in Christ it telleth vs wher syn aboundeth grace doth abound much more Then remembring our song in the night communing with our own hart our spirit serching diligently we say Wil the Lord absent himself for ever and wil he shew no more favor Is his mercy clean gone for ever doth his promise fayl for evermore hath God forgotten to be merciful hath he shut vp his tender mercies in displesure we hav synned what shal we do vnto thee ô thou preserver of men If thou streightly markest iniquities Lord who shall stand surely then the mountain would fal and come to nought and the rock would be removed from his place neyther shal any that liveth be justified in thy sight But mercy is with thee that thou mayst be feared And now Lord thou art our Father we are the clay and thou art the potter we al are the work of thine hands be not angry ô Lord above measure neyther remeÌ„ber iniquitie for ever purge thou vs with hyssope and we shal be clean wash vs and we shal be whiter then snow make vs to hear joy and gladnes that the bones which thou hast broken may rejoyce turne vs againe ô God of hosts and cause thy face to shine that we may be saved 8. When thus we shall submit our selves vnder the mighty hand of God and drawing waters from the well of our harts shall powr them out before the Lord when we shal confesse our iniquities and in faith ask mercy at his hands huÌ„gring and thirsting after his righteousnes and braying for it as the hinde for the rivers of waters the Lord wil repent towards his servants wheÌ„ he seeth that their power is gone he wil powr water vpon the thirstie floods vpon the drie ground and wil say vnto vs Fear not for I am with you be not afrayd for I am your God I wil strengthen you and help you and susteyn you with the right hand of my justice though your syns were as crimsin they shal be made white as snow though they were red like scarlet they shal be as wool for a little while I have forsaken you but with great compassion will I gather you for a moment in anger I hid my face from you for a little season but with everlasting mercy have I had compassioÌ„ on you sayth the Lord your redeemer Then shal we see in the black cloud of our tribulations the bow of the Lord even himself will appear with the rayn-bow about his throne the token of his covenant of grace which he remembreth and as hee sware that the waters of Noah should no more goe over the earth so sweareth he not to be angrie with vs nor rebuke vs though the mountaines remove and the hils fal down yet his mercy shal not depart from vs nor the covenant of his peace fall away 9. Thus God which had wouÌ„ded vs bindeth vs vp after two dayes troubles he reviveth vs in the third day he raiseth vs vp we live in his sight he healeth our broken harts and bindeth vp our sores For Christ our mediatour that Angel of the covenant hath asked for vs mercy of God his Father who was so long displeased with vs and the Lord hath answered him with good and comfortable words this man is vnto vs as an hiding place from the wind as a secret from the tempest as rivers of waters in a drie place as the shadow of a great rock in a weary land And though our bark hath been tossed in the sea of afflictions where Christ himself seemed to vs a spright and made us afrayd yet now his gracious voyce doth comfort vs and his presence ceaseth al winde tempest It is he even he that putteth away our iniquities for his own sake remeÌ„breth not our syns but restoreth to vs the joy of his salvatioÌ„ giveth vs bewty for ashes the oyle of joye for mourning the garment of gladnes for the spirit of heavines so that our youth
kings of the earth and wonder of the world as having the Sun for her clothing the moon for her footstool and the twelve starres for a crown vpon her head whiles by faith and holines she hath put on Christ the Sun of righteousnes that is risen vnto her as she hath learned him of his Apostles and is herby advanced to heavenly dignity that even her conversation is in heaven so as she loveth no more this world of which she her self is not and the fashion wherof passeth away yet forasmuch as she hath both in her own body paines of childbirth whiles she is in travail to bring forth Christ which by the preaching of the Gospel is formed in her and without her self Satan for his fiercenes a dragon persecuting her in wrath warring with the remnant of her seed gathering his soldjers which are as the sand of the sea to compasse about the tents of the Saincts the beloved citie it shal be therfore good that we take a view of these troubles and assaults learn of God the end and vse of them and how we may either escape or overcome them least we be offended our faith fayl 2. That old crooked serpēt the enemy of mans salvatiō perceiving the vniting communion of the Saincts to be a great help furtherāce of their happines a prayse to their God a daunting to the world a comfort to themselves doth therfore bend his vtmost might and malice against this brotherhood that he may dissolve the same He stirreth vp the wicked multitudes like the raging waves of the sea that some out myre durt to bely and blaspheme the truth and witnesses of Christ accusing them of noveltie heresie sedition treason and rebellion He further kindleth this fyre by his false Prophets that cease not to inveigh against and calumniate this little flock and by their abused wit and learning to prove perswade that they are as bad or worse then they be reported of both for their faith towards God and loyaltie to the princes of the earth which princes also for like malice in themselves or for that they fear the losse or impeachment of their honour and dignities or because they loath the bonds and yoke of the gospel or for to gratifie their people and subjects are readie to turn the dint of their sword wherwith they should conserv the truth and peace of Christian religion against the Saincts and especially their cōmuniō assemblies which seem most dangerous and are indeed terrible to the world as an armie with banners 3. Herevpō they think to work wisely if any way they can hinder the propagation and increase of the church whither by privy oppressiō or open persecution though the wisdom of God hath sayd Sure◠it is not good to condemne the iust 〈◊〉 that princes should smite for equitie Especially the men-children the teachers guides and principal of Christs flock are most maligned exposed to their tyrannie though sōtime neyther women nor infants can be exempted from their rage and crueltie For which these civil polities with the heads and governours of thē vnto whom erewhile it was sayd ye ar Gods ye al are children of the most high ar now become more base then any men and are caled in holy scripture Liōs Wolves bears Libbards wild-bores and foxes even pourtrahed out by mōstrous savage and deformed bestes for such their barbarous havock and misusage of the Saincts 4. For loe in their malignant harts they fret against the people of God and against the holy covenant with their mouthes they speak evil even marveilous and presumptuous things blaspheming Gods name and tabernacle them that dwel in heaven with their hands and hornes they smite and push the poor flock of Christ spoyling them of their goods banishing them out of their dominions casting them into prisons and dungeons feeding thē with bread of adversitie and water of afflictiō devising all cruel and exquisite torments to make their death miserable racking stoning hāging hewing in peeces burning in fyre casting to wild beasts and many moe horrible tortures as the lambs of Christ have felt in all ages whiles children have been brought from the womb to their martirdom women with child ript vp in their vnnatural crueltie 5. By this meanes the cōmunion of the Saincts is oft times dissolved and scattred their shepheards and watchmen apprehended and killed the whol flock pursued as sheep appointed to the slaughter Some for fear deny and forsake the faith and are compelled to blaspheme Some by flatterie are caused to syn and wickedly break the holy covenant and to be the betrayers of their brethren Such as escape these evils somtime wander vp and down in sheeps skins and goat-skins destitute afflicted and tormented in desarts and mountaines in dennes and caves of the earth Thus waters of a full cup ar wrung out vnto them and now the wayes of Sion lament because no man cometh to the solemn fests for the dayly sacrifice whereby they were wont publickly to worship God is taken away and abominable desolation put in the place The sanctuarie synagogues of God are burned Ierusalem broken vp made a ruinous heap the stones therof layd in dust and the dead bodies of the Saincts cast to the fowles bestes of the earth Then the faithful mourn because God hath destroyed his congregation caused the sabbaths to be forgottē forsaken his sanctuarie and given into the enemies hand the walls of her palaces their eyes fayl with teares their bowels swel their liver is powred vpon the earth they cry out with the Prophet O Lord God spare we beseech thee who shal raise vp Iaakob for he is smal 6. Thus God who hath his fyre in Siō fornace in Ierusalē melteth his metall trieth fineth his people as silver purifieth thē as gold by the spirit of judgement and the spirit of burning draweth them to repentance by chastening them for their syns and making judgement to begin at his own howse cōsuming the drosse making known them that ar approved that the trial of their faith being much more precious thē gold that perisheth though it be tried with fyre may be found vnto prayse honour glorie at the appearing of Iesus Christ. For not withstanding al the rage of the persecutors God wil preserv to himself a litle flock vnto whom he wil be a litle Sanctuarie in al places wher they ar dispersed who in this their desolation yet pray with their faces towards Ierusalem doe convene and meet togither secretly for fear of their foes and cease not to performe al holy duties vnto God and one to an other to the vtmost of their power and in al their
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
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
is renewed and we lift vp the winges as the Eagles our flesh is as fresh as a childs strength is increased in our sowles and being now as widowes divorced froÌ„ our syns delivered from that law and returned to our Fathers howse like the Priests daughters we eat of our Fathers bread as we did in our youth we shal feel no more hunger nor thirst neyther shall the heat smite on vs nor the sun God wipeth al tears froÌ„ our eyes there is no more death nor sorrow nor crying nor payn for the first things are passed 10 Having thus after long seeking found him whom our sowlloveth we take hold vpon him and leav him â—ot til we hav brought him home vnto vs and after this nights wrastling with the Angel we wil not let him goe vntil he blesse vs and giv vnto weak Iaakob the new name of Israel for that by strong faith we have power with God prevaile having wept and prayed vnto him And now he putteth in our mouth a new song of prayse vnto our God our tongues sing joyfully of his justice our sowles do bless him which hath pardoned al our iniquities healed al our infirmities redemed our life from the pit and crowned vs with mercy and compassions And because we beleev therfore we speak and say We shal not die but live and declare the works of the Lord the Lord hath chastened vs sore but hath not delivered vs to death Wherfore after our agonies conflicts with death terrors within and fears round about we repose in Christ our redemer who hath taken away our syns vaÌ„quisht al our foes put Satan to flight renewed our peace and quieted our consciences and then we reioyce and say My soul return vnto thy rest for the Lord hath been bountiful vnto thee 11. Then giveth he vs to see how in all these troubles and torments we have most neer coÌ„munion with Christ and are by them made coÌ„formable vnto him for he was wounded for our transgressions he was broken for our iniquities innumerable troubles compassed him the syns of the elect which by imputatioÌ„ were his took such hold vpon him that he was not able to look vp for the Lord layd vpon him the iniquitie of vs al though he had done no wickednes neyther was any deceyt in his mouth yet the Lord would break him and make him subject to infirmities so that he felt terrour and anguish and heavines in his sowl even vnto the death his sweat in his agonie was like drops of blood trickling down to the ground and his cry vnto his God was why hast thou forsaken me And we in our afflictions do but drink of his cup and are baptised but with his baptisme that after we have suffred with him we may also reign with him by many tribulations must we enter into his kingdome And he that was thus smitten of God humbled even to the death thus troubled in sowl and left of his Father for a seasoÌ„ fouÌ„d an yssue out of al tentations not for himself alone but for vs whose surety he was who therefore have this hope for an anker to our sowles that as we now suffer with him so shal we also reign with him notwithstanding that for the present we are brought into the dust of death 12. After this admiring the mercies of our God and the vnserchable depth of his counsels who worketh turneth al things even our own syns vnto our good who leadeth vs in such wayes and wildernesses wher fyrie serpents and scorpions are drought without water which maketh vs folow him when his way is in the sea and his pathes in the great waters and his footsteps ar not knowen in al which dangers he defendeth vs afterwards bringeth vs into his rest we say the Lord dwelleth in a dark clowd Verily thou ô God hidest thy self ô God the saviour of Israel how vnserchable ar thy judgements and thy wayes past finding out Then minding our frayl estate in this flesh how we are sold vnder syn do trespasse against God every day and cannot do the good that we would we abase our hornes vnto the dust and by repeÌ„tance do die dayly washing Christs feet with our tears knowing that notwithstanding the communion that wee have with him here by faith yet are we but strangers and pilgroms on earth and whiles we are at home in the body we are absent from the Lord whiles our flesh is vpoÌ„ vs we shal be sorowful and whiles our soule is in vs it shal mourn Therefore strengthening our weak hands and comforting our feeble knees we make streight steps vnto our feet being careful circumspect least Satan further circumvent vs seeking to make an end of our salvation with fear trembling giving all diligence to ioyn vertue with our faith and to make our caling and election sure for behold the righteous have for their syns recompence in the earth and are scarcely saved where then shal the vngodly synner appear but we which beleev in Christ exspect with patience our ful redemtion as we have cast our burden on the Lord and coÌ„mitted our poor selves vnto him so we are perswaded that he is able to keep that which is coÌ„mitted vnto him against that day even to keep vs that we fall not and to present vs faultles before the presence of his glory with joy where we shall alwayes behold his face and being quite freed from our syns from al possibilitie of ever synning more shal perpetually serve and honour him with his Angels at his right hand where pleasures ar for evermore He that walketh in darknes hath no light let him trust in the name of the Lord stay vpon his God Isa. 50. 10. CHAPT XV. Of the coÌ„munion that the Sainctes have in this life with Angels The name of Angel which is in English a MesseÌ„ger is in the scriptures attributed 1. to our Lord Christ 2. to the spiritual creatures in heaven 3. and to some certaine men on earth imployed in the message and service of God 2. Christ is the Angel whom God sent to bring Israel out of Aegipt in whome Gods name is and is therfore caled the Angel of his Face or Presence even the Face of God it self the Angel of the CovenaÌ„t whom the Israelites desired the Angel that delivered Iaakob from al evil the Angel that dwelt in the bush whiles it burned and was not consumed who was the God of Abraham Isaak Iaakob the Angel Iehovah who emboldned Gedeon to battel against the Madianits and was with him in the same the Angel with the golden censer that giveth many odours to the prayers of all Saincts and out of whose hand the odours with the prayers goe vp before God in his throne
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