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
strong crying and tears sweat like drops of blood trickling down to the ground the shadow of death being vpon his eyes But because it could not be but he must drink for therfore came he to that howr and the Lord God had opened his ear that he was not rebellious neyther turned back he willingly gave vp his body for a sacrifice bore the wrath of God due for our trespasses he which knew no sin was made sin for vs and powred out his sowle vnto death 8. Then came Satan the Prince of this world to see if he could hav conquered him but he had nothing in him yea his own time was now come now was he to be cast out Christ being lifted vp from the earth would draw all men to himself The serpent beset him with the snares of death and with floods of Belial to make him afraid but he sayd vnto death I wil be thy death and vnto the grave I will be thy destruction so he spoyled the Principalities and powers of that kingdom of darknes made a shew of them openly triumphed over them in the same crosse destroyed through death him that had the power of death that is the Divil 9. They for whom he suffred all these things regarded not the rock of their salvation but iudged him as plagued and smitten of God humbled He trode the winepresle alone and of all the people there was none with him his own disciples had all forsaken him and fled that he by himself might purge our syns He looked for some to have pitie on him but there was none for comforters but none he found there was not any that would know him al refuge fayled him none cared for his sowl His own people betrayed him and denyed in the presence of Pilat when he had iudged him to be delivered they denyed the holy one and the iust and desired a murtherer to be given them Then was the Lord of glorie misused suffred much speaking against of sinners they opened vpon him the mouth of deceyt and compassed him about with words of hatred they rewarded him evil for good and hatred for his friendship they spate on his face buffetted him they crowned him with thornes and scourged him he became a reproch vnto them they that looked vpon him shaked their heads yea rebuke did break his hart and he was ful of heavines for doggs did compasse him about the assemblie of the wicked inclosed him they peirced his hands and his feet and gored his side they slew hanged him on a tree so was he made a curse for vs for the curse of God was on him that was hanged 10. But in his trouble he caled vpon the Lord cried vnto his God why hast thow forsaken me thow art my hope my portion in the land of the living Deliver me out of the mire that I sink not let me be delivered frō them that hate me out of the deep waters let not the water flood drown me and let not the pit shut her mouth vpon me deliver my sowl fom the Sword my desolate sowl from the hand of the Dog In the end he commended his spirit into the hands of his Father confirmed the Testamēt by his death and vnto the dust of death he was brought his grave was with the wicked 11. But the sorowes of death were soon losed because it was vnpossible that the Lord of life should be holden of it for as he had power to lay down his life so had he power to take it again this commandmēt he had received of his Father who shewed him also the path of life and brought againe from the dead this great Shepheard of the sheep Wherfore the third day he rose vp alive he rose vp and his enemies wer scattred and they that hated him fled from before him now behold he is alive for evermore Amen and hath the keyes of hel and of death death hath no more dominion over him for it is swallowed vp in victorie 12. Thus Gods hand was with the man of his right hande with the son of man whom he made strong for himself the Lord heard him in the day of trouble and sent him help from his Sanctuarie remembred al his oblations and turned his burnt-offring into ashes gave him according to his hart fulfilled all his counsell that we might reioyce in his salvation and set vp banners in the name of our God when the Lord had performed al his petitions For he having thus through the eternal spirit offred himself without spott vnto God obteyned eternall redemption having drunk of the brook in the way he therfore lifted vp the head He ascended vp on high with triumph leading captivitie captive and approched vnto the Ancient of dayes who set him at his right hand in the heavenly places far above all principality power and might domination and every name that is named not in this world onely but also in that which is to come made al things subiect vnder his feet gave him dominion and honour and a kingdome that all peoples nations and languages should serve him his dominion is an everlasting dominion which shal never be taken away his kingdome shal never be corrupted and this is the name whereby we must cal him Iehovah our iustice 13. And now the gates of the heavenly Paradise wer opened to the sons of Adam and the tree of Life better then that from which the Cherubims sword had kept man was given him by Christ to eat of and live for ever Now felt men the effect of that heavenly oracle that came out of Caiaphas mouth It is expedient for vs that one man die for the people and the Whol nation perish not for loe the wrath of God kindled for mans syn was appeased by the death of this man Christ Iesus who gave himself a ransom for all men and bare our syns in his body on the tree being the suretie of the Testament It pleased the Father by him the Prince of peace to reconcile al things to himself to set at peace through the blood of his crosse both the thinges in earth and the things in heaven For it was his beloved son in whom he was wel pleased his chosen one in whom his sowl delighted that had given himself to be an offring and a sacrifice of a sweet smelling savour to God who smelled here a savour of rest sweeter then that in Noahs sacrifice which caused him to say in his hart that he would curse the ground no more for mans cause though the imaginatiō of mās hart wer evil frō his
youth for now ther shal be no more curse but the throne of God of the Lamb that was slayn shal be in the city he wil be merciful vnto his land vnto his people The Angels saw this were glad for our salvation they sung at our Saviours birth Glory to God in the highest heavens and vpon earth peace towards men goodwill And when he was glorified the thowsand thowsands of them praysed him saying worthy is the Lamb that was killed to receiv power and riches and wisdome and strength and honour and glory and prayse The heavens rejoyced for that the Lord had done the lower parts of the earth showted the mountaynes forrests and every tree burst forth into prayses for that the Lord had redeemed Iaakob would be glorified in Israel and al creatures in heaven in earth vnder the earth and in the sea al that are in them gave Praise honour and glorie power vnto him that sitteth vpon the throne and vnto the Lamb for ever more Amen 14. This grace was the Wisedom of God in a mysterie the hidden wisedom which God had fore-determined before the world vnto our glorie but it was hid from the eyes of al the living hid from the fowls of the heaveÌ„ none of the Princes of this world knew it no ye had seen it nor ear heard it neyther came it into mans hart onely God vnderstood the Way thereof and from the beginning of the world it was kept secret and hid in him and stil he hideth it from the wise men of vnderstanding neyther can the natural perceiv it vntil he revele it vnto them by his spirit which spirit sercheth al things even the deep things of God and by it we know the things that are given to vs of God 15. And now he hath opened vnto vs the mysterie of his will according to his good pleasure which he had purposed in Christ he hath proclaymed vnto the ends of the world that the Saviour of the daughter Sion is come his wages with him and his work before him that we might cleerly see the fellowship of the mystery might be able to coÌ„prehend with al Saincts what is the bredth and length and depth and height to know the lov of Christ which passeth knowledge and might be filled with al fulnes of God who hath given vs bewty for ashes the oyl of ioy for mourning the garment of gladnes for the spirit of heavines because our ‡ warfare is accomplished and our iniquitie is pardoned For while we were yet sinners Christ died for vs and when wee were enemies we were reconciled to God by his death and now shal be saved by his life for the chastisement of our peace was vpon him and with his stripes we are healed he hath washed vs from our syns in his blood and purged our conscience from dead works to serve the living God and is gone vp into very heaven to appear now in the sight of God for vs and there to prepare vs a place that where he is we may be also From whence he wil shortly shew himself with his mightie Angels to be glorified in his Saincts and made marveilous in them that beleev who after that they have drunk of his cup been baptised into his death and buriall and walked with him in newnes of life in this vale of tears and fulfilled the rest of his afflictions in their flesh shal have their vile bodies changed fashioned like to his glorious bodie the dead being raysed vp incorruptible and such as live remayn being chaÌ„ged and caught vp with them also in the clowds to meet the Lord in the ayre and so shall they ever be with the Lord their faces shyning as the Sun in the kingdome of their Father 16. Although this mysterie of Christ was not opened vnto the sons of men in other ages as it was at last reveled vnto his holy Apostles and Prophets by the spirit yet was the effect and summe therof made known to all the Patriarchs from the beginning For Iesus Christ was yesterday is to day the same for ever Abraham saw his day and was glad Abel also by faith in him obteyned testimonie that he was righteous which faith he learned of his father Adam who heard of God the riches of this grace freely preached in paradise before the sentence of exile and death was pronounced vpon him namely that the womans seed should crush the Serpents head who also was shewed the way to be by death and sacrifice a shadow wherof he saw in the Lambs then slayn and sacrificed in the service of the Lord. The great afflictions of Christ and of his people wer foretold in the Serpents crushing of his â—eel and the enmitie between the womans seed that Serpents foreshewed also in the murder of Abel the iust by Cain his wicked brother To Christ gave all the Prophets witnes that through his name all that beleeved in him should receive remission of syns and the twelve tribes instantly serving God night day hoped to come vnto this promise So in this hope and exspectation of redemption by the Son of God the Fathers rested and comforted their fainting sowles by faith the evidence of things not seene by which faith they saw the promises a farr off were perswaded saluted them confessed that they were strangers and pilgroms vpon earth and so died having through their faith obteyned testimony but received not the promise God providing a better thing for vs that they without vs should not be made perfect but in patient hope passe out their dayes on earth after death wayt al the dayes of their appoynted time til their changing shall come and then stand vp in their lot with vs and al Saincts at the end of the dayes 17. But al this grace and riches of the glorious mysterie now manifested to the Saincts which is Christ in vs the hope of glory God did not communicate with al men neyther yet doeth save with some few chosen in Christ before the foundation of the world Which little flock have their election not by works but by him that caleth according to the good pleasure of his own wil who without any vnrighteousnes hath mercy on whom he wil and whom he will he hardneth having made as the clay-potter of one lump some men vessels of mercie prepared vnto glorie some vessels of wrath prepared to destruction which yet notwithstanding have many favours and benefits from God to draw them to repentance out of the snare of Satan but all in vayn for they despise the grace proffered vnto them and run headlong into the condemnation whereto they were of old ordeyned
we shal be the sons and daughters of the Lord Almightie 2. This grace God signified to our fathers when he had freed them from the bondage of Aegipt saying ye have seen what I did to the Aegiptians and how I caried yow vpon eagles wings and hav brought yow vnto me now therfore if ye wil hear my voice in deed and keep my covenant then shal ye be my chief tresure above al peoples though al the earth be mine ye shal be vnto me also a kingdom of priests and a holy nation 3. The manifestation and assurance of this grace is to be seen in that eternal Covenant and Oth which he maketh with vs and wherby he stablisheth vs for a people vnto himself and wil be vnto vs a God as he also sware vnto our fathers Abraham Isaak and Iaakob Who were themselves joyned in league with the Lord that had stablished this everlasting covenant with Abraham and his posterity to be God vnto him and to his seed after him but hath now fully and finally ratified in Christ and by that new Testamental bond confirmed in his blood wherby he hath covenanted that he wil be our God and we shal be his people whervpon it followeth that he being ours and we his assured hereof by faith in his gospel we have communion with the Father and with his Son Iesus Christ to the prayse of the glory of his grace our eternal happines Whiles he being our God applieth his wisdoÌ„ strength grace and al other goodnes vnto vs for good causeth vs agayn to apply our bodies our minds with all the faculties of them to the honour and service of his majestie and this with such mutuall love and neer conjunction as God is sayd to dwelin vs and we in him and with such peace as passeth al vnderstanding that not without cause doth the Psalmist sing Blessed is the people whese God Iehovah is 4. The persons whom God admitteth into this gracious coÌ„munion are al sorts of people without respect of persons Iewes Gentiles bond men and free male female kings of the earth and al peoples Princes and al judges of the world yong men maydens old men and children wise men and fooles even as many as the Lord our God shal cal The riches of which grace Moses also manifested vnto Israel when he sayd Ye stand this day every one of yow before the Lord your God your heads of your tribes your elders and your officers al the men of Israel your children your wives and thy stranger that is in thy camp from the hewer of thy wood vnto the drawer of thy water that thou shouldest passe into the covenant of the Lord thy God into his oth which the Lord thy God maketh with thee this day c. This ample mercy God shewed even then but hath much inlarged since by the sending of his SoÌ„ that it might be seen how he is good to al and his mercies over al his works and that * al flesh might blesse his holy name for ever and ever 5 The original of this grace to the Saincts cometh froÌ„ the electioÌ„ of God who having set his delight in them to love theÌ„ choseth them their seed to be a precious people to himself above al peoples vpon the earth and as he sayth by the Prophet I hav loved thee with an everlasting love therfore with mercy I hav drawn thee From which furder grace proceedeth for they being thus drawen doe run after him and chose him again to be their God and to serv him they chose the way of faith they chose his precepts So is ther a willing joyful covenant made between God and them by mutual agreement vpon most holy and happy conditions which Moses briefly describeth thus Thow hast made the Lord to say this day that is thou hast taken promise of conditioned with and consequently hast chosen him to be to thee for a God and to walk in his wayes and to keep his statutes his commaundements and his iudgements and to hearken vnto his voice And the Lord hath made thee to say this day hath conditioned with chosen thee to be vnto him for a peculiar people even as he spake vnto thee and to keep al his commandments and to set thee high above al nations which he hath made in prayse and in name in glory and that â—hou shouldest be an holy people to the Lord thy God even as he hath spoken 6. The good things communicated with vs of God by that covenant of his grace the Apostle summeth vp when he sayth that his divine power hath given vs al things that perteyn to Life godlines For as he is himself the Living God giver of life vnto al things so is he not the God of the Dead but of the Living To the end therfore that we which wer dead in trespasses and syns and strangers from the Life of God through the ignorance that was in vs and in that estate were not his people might be the sons of the Living God and heyres of the grace of Life it was needful that we should receive from him this grace which els we could not have from any other because with him is the well of life and in his light shall we see light he is our Life and the length of our dayes his precepts and his promises do quickeÌ„ vs and by al that proceedeth out of his mouth doth a man live as that good king Hezekiah confessed vpon his recoverie from death O Lord by them men live and by all of them is the life of my spirit and thou hast caused me to sleep and hast given life vnto me 7. And when we are made partakers of the life of God then feel we the fellowship and coÌ„munion spoken of and as our life encreaseth so doth our joy by the perceiving of our happines we give our selves vnto God as they that are alive from the dead walking before him in the light of the living God also himself walketh with vs leading vs by the rivers of waters in a straight way wherein we shall not stumble and our sowl shal be as a watered garden we shal have no more sorow but shal be satisfied with the goodnes of the Lord our hart shal live for ever To the end therefore that we may in some sort discern this incomprehensible grace let vs consider some principal of the many good things that God doth give vs perteyning vnto Life and godlines 8. And first for that VnderstaÌ„ding is a welspring of Life vnto them that have it the God of our Lord Iesus Christ the Father of glory giveth vnto vs the Spirit of wisdome and revelation through the knowledge of him
sake and that blessednes cometh on vs which is written Blessed ar they whose iniquities ar forgiven and whose syns ar covered blessed is the man to whom the Lord imputeth not syn Yea God â—as he imputeth not but pardoneth syn so doth he impute justice or righteousnes to vs without works of ours because Christ fulfilled al righteousnes for vs that beleev and we shal be found in him not having our owne justice which is of the Law but that which is through the Faith of Christ even the justice which is of God through Faith To teach vs this the first man whom Moses mentioneth to have beleeved the Lord he presently adorneth with this grace that God imputed that to him for iustice And he being made the Father of al beleevers that is written for vs also vnto whom Beleef shal be imputed for Iustice in like weise Thus are we justified by Faith without the works of the Law yea Faith is come in place of al good works as Christ hath sayd This is the work of God that ye beleev in him whom he hath sent this also is his commandement that we beleev in the name of his Son Iesus Christ whom he that hath hath Life he that hath not the son of God hath not Life but who so trusteth to his own righteousnes and committeth iniquity shal surely die as sayth the prophet Thus live we by faith in Christ and that heavenly oracle is fulfilled The iust shallive by his faith 12. This Life and grace is one condition of that everlasting covenant which our God hath made with vs and sayd I wil be merciful to their vnrighteousnes and wil remember their syns and their iniquities no more And being thus justified by faith we have peace towards God through our Lord Iesus Christ whom he hath given to be our covenant and our light he hideth his face from our syns and wipeth away al our iniquities and sayth deliver them that they goe not down into the pit for I have found a ransom Yea now he seeth no iniquitie in Iaakob nor transgressioÌ„ in Israel the Lord his God is with him and the joyful showt of a king is among them though the syns of Iudah be sought for they shal be no more found for the Lord is merciful to them whom he reserveth he hath washed the filthines of the daughters of Sion their transgressions are put away as aclowd and like a mist their syns ar al cast into the bottom of the sea For this the Saincts doe triumph and say who shal lay any thing to the charge of Gods chosen it is God that justifieth who shal condemn we wil goe forward in the streÌ„gth of the Lord God we wil make mention of thy Iustice even of thyne onely And thus is fulfilled the saying of the prophet The whole seed of Israel shal be Iustified and glory in the Lord. 13. Yet is their also further grace perteyning to life and godlines given vs of God even our Sanctification whervnto he hath caled vs and which we attayn vnto by fayth in Christ. For the grace of God that bringeth salvation vnto al men and hath appeared doth teach vs that we should deny vngodlynes worldly lusts and that we should live soberly and righteously and godly in this present world and not continew still in syn that grace may abound VVe are the people of Gods holynes and he wil be halowed among vs he the Lord doth sanctify vs he powreth clean water vpon vs that we may be clean sprinkled in our harts from an evil conscience and washed in our bodies with pure water he taketh away the stony hart out of our body and giveth vs an hart of flesh he putteth his spirit within vs and causeth vs to walk in his statutes to keep his judgements and doe them that we be polluted no more with our abominations nor any of our transgressions and saith vnto vs ye shal be holy for I the Lord your God am holy And this is an other condition of his gracious covenant with vs as it is written I wil put my lawes in their minde and in their hart I wil write them I wil be their God and they shal be my peaple 14. Of this Sanctification ther be two parts which they that long after Life and to see good dayes must seek 1 to eschew evil 2 to doe good The way to attayn these is by the death burial of the old man the corruption of nature and the resurrection of the new that so being dead vnto syn we may be alive vnto God in Iesus Christ our Lord. The old man or body of syn is the whole man sowl and body as he is born by nature even al flesh al the grace and glory therof which the Spirit of the Lord must blow vpon and cause to fade as the flower of grasse that the man may be born again and made a new creature even born of God To work this wondrous change in vs the Lord giveth two special graces the 1 Fear 2 Love of his name by the one to restreyn vs from evil and by the other to allure vs vnto good 15. The Fear of the Lord as it is the beginning of wisdom so did Davids for fear of the Lord and we being afrayd of his judgements His mercies also are shewed vs to this end as it is written Mercy is with thee that thou mayst be feared This grace God giveth to his Saincts to humble them that they be not high-minded but may walk in reverence before him and their harts be in his fear continually that it may go wel with them and with their children for ever for he that feareth the commandement shal be rewarded By this grace hav his people commuinon with him and feel his goodnes for the eye of the Lord is vpon them that fear him trust in his mercy he delighteth in them he wil fulfil the desire of them and nothing shal be wanting vnto them as he hath promised by his prophet their sowles shal dwel in good their seed shal inherit the land and the secret of the Lord and his covenant shal be revealed vnto them Wherfore vnto man he sayth Behold the Fear of the Lord is wisdome and to depart from evil is vnderstanding the reward of humility and the fear of God is riches and glory Life Vnto this therfore let vs take heed for in it is an assured strength by it we shal come out of al extremities that are either too much or too litle and to fear God and keep his commandements is the whole man this leadeth him vnto Life and being filled therwith he shal continew and not be visited with
evil that he may know that the fear of the Lord is his tresure as sayth the Prophet 16. But because the end of the Commandement is Love out of a pure hart and of a good cōscience of faith vnfeighned Love is the fulfilling of the Law therfore hath God comprised his whol wil touching our Sanctification and obedience in two precepts 1 Thow shalt Love thy Lord thy God with al thy hart with al thy sowl and with al thy mind 2 Thou shalt Love thy neighbour as thy self on these two commandements hangeth the whol Law and the Prophets As evil therfore is to be hated and eschewed so that which is good ought to be loved and cleaved vnto the head and fountain of al which good is onely God himself who first is to be loved and above all but hath given vs this commandement that he which loveth God should love his brother also 17. And as we have of him this Law of love so have we from him the grace to love both him his law and shal from him receive the fruit therof which is Life This Moses shewed Israel of old saying The Lord thy God wil circumcise thyne hart and the hart of thy seed that thou mayst Love the Lord thy God with al thy hart and with al thy sowl that thou mayst Live Thus we love him because he loved vs first and hath inclined our harts drawn vs after him Again because as Christ sayth he that hath his cōmandements and keepeth them is he that Loveth him therefore have we this rule direction given vs by Moses further joyning these two togeither Thou shalt love the Lord thy God and shalt keep that which he commandeth to be kept that is his ordinances and his lawes and his commandements alway 18. From this ariseth much cōfort to the Saints which finding themselves affected with the Lov of God feeling his love shed abroad in their harts by the holy Ghost which is given vnto thē do grow in this grace keep themselves in the love of God looking for the mercy of our Lord Iesus Christ vnto eternal life They lov his commandements above the finest gold therfore have much peace and shal have no hurt or scandal their delight is in his cōmandements which they have loved their hands also doe they lift vp vnto them and herevpon doe expect to be quickened and conserved in life according to the loving kindnes of the Lord who preserveth al them that love him keepeth covenant and mercy towards them and causeth al things to work togither for the best vnto them For God is Love as sayth the disciple whom Iesus loved and he that dwelleth in love dwelleth in God and God in him and grace shal be vnto al them that love him vnto immortalitie Moses in spirit foreseing this sayd vnto Israel I cal heaven and earth to record this day agaynst you that I have set before you Life death the blessing the curse therfore chuse Life that thou and thy seed may live by loving the Lord thy God by obeying his voice and by cleaving vnto him for he is thy Life and the length of thy dayes 19. But because our Life is hid with Christ in God though now we be the sonnes of God yet it doth not appear what we shal be but when Christ which is our Life shal appear then shal we also appear with him in glory be like vnto him and see him as he is therfore hath he given vs another grace perteyning to Life and godlines called a living Hope vnto which God of his aboundāt mercy hath begotten vs by the resurrection of Iesus Christ from the dead This vertue respecteth our good that is to come our inheritance reserved for vs in heaven yea thither hath it power to come entring as the Apostle saith into that which is within the vail whither the forerunner Iesus is for vs entred in this Hope we have as an anker of the soul both sure stedfast holding it fast in al tempests of tribulations or tentations knowing as Salomon sayth that ther is an end and our hope shal not be cut-off 20. Ther be two companions and as it were sisters of this grace 1 Faith 2 patience Faith goeth before as the guide and susteyner being the subsistance or ground of things hoped for as Abraham by faith even above hope beleeved vnder hope Patience accompanieth it and teacheth to wayt as it is written if we hope for that we see not we doe with patience abide for it And thus is fulfilled that which Isaias sayth he that beleeveth shal not make hast and consequently shal not be ashamed but being assured that he which shal come wil come and wil not delay though he tary yet we wayt as the prophet biddeth vs because the Father which hath loved vs hath given vs everlasting consolation and good hope through grace and hope maketh not ashamed yea we rejoyce in hope as being the thing wherby we ar saved he which is the God of hope filleth vs with al joy and peace in beleeving and causeth vs to abound in hope through the power of the holy Ghost 21. One of the special promises which the anker of Hope layeth hold vpon and that by reason of the Covenant of God with vs is the Resurrection of the Dead For as God caling himself the God of Abraham Isaak Iaakob when they wer dead vnto the world but Living vnto him did teach his people therby that he would rayse them vp again from death as our Saviour expoundeth his Fathers oracle even so we all that are in the same covenant of grace and have him for our God do beleev that after our flesh hath ben sown in dishonour and seen corruption it shal be raysed in glory by the power of God for in our graves we shal heare the voyce of Christ at his appearing shal come forth vnto the resurrection of Life And then shall we injoy all the good promises in that Citie which hath foundations whose buylder and maker is God who is not ashamed of vs to be called our God because he hath prepared for vs a citie 22. Thus have we through the grace of our God those three heavenly vertues mentioned by the Apostle 1 an effectual Faith 2 adiligent Love 3 and the patience of Hope in our Lord Iesus Christ by Faith to beleev the mysteries of life and al his word by Love to cleav vnto him and keep his commandemēts by hope to exspect the fulfilling of al good promises which God that cannot lie hath made vnto vs and these three things doe abide with vs during this present life that walking in them we may
have fellowship with the Lord in spirit who having thus decked vs with the garments of bewtie and glorie with mercy and salvation through faith in his name doth then seal vs with that holy spirit of Promise which is the earnest of our inheritance vntil the redemption of the possession purchased the ful redemption of al Saincts vnto the prayse of his glory For as he hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him in love so having effectually caled justified and sanctified vs of his vnspeakable grace he giveth vs also certainty and assurance of our election that we shal never fal from nor be forsaken of him For the seed wherwith we are born anew is an immortal seed which can never die this seed remayneth in vs to keep vs from syn and if we syn we have an advocate with the Father even Iesus Christ the just who maketh intercession and prayeth for vs that our faith fail not he also giveth vs repentance vnto Life and worketh in vs godly sorow for our misdeeds so we ar renewed by repentance dayly and revived by faith knowing that God hath stablished to himself his people Israel to be his people for ever he is their God his gifts and caling are without repentance he that hath begun his good work in vs wil perform it vnto the day of Iesus Christ for he hath made an everlasting covenant with vs that he wil never turn away from vs to doe vs good and hath put his fear in our harts that we shal never depart from him and hath sayd concerning vs by his prophet My people shal never be ashamed Thus the hope of salvation is for an helmet vpon our heads for that God hath not appointed vs vnto wrath but to obteyn salvation by our Lord Iesus Christ and we rejoyce with joy vnspeakable glorious being perswaded that neyther death nor life nor Angels nor principalities nor powers nor things presēt nor things to come nor height nor depth nor any other creature shal be able to separate vs fiō the love of God which is in Christ Iesus our Lord. 23. Our God it is which thus stablisheth vs in Christ hath anoynted vs and also sealed vs and given vs the earnest of his spirit in our hartes even the spirit of adoption whereby we crie vnto him Abba Father and of vs he sayth This people have I formed for my self they shal shew forth my prayse And being thus furnished with his graces we find feel the sweetnes of that fellowship and communion that we hav with him in Christ Iesus and by his Spirit 24. This communion the scripture setteth down by similitude of walking and dwelling together For God hath promised I will walk among you and I wil be your God ye shal be my people and for his habitation although he filleth heavens and earth the heavens of heavens ar not able to cōteyn him being cōsidered in his infinite majestye yet abaseth he himself to converse with vs that dwel in houses of clay as he sayth by the Prophet I dwel in the high holy place with him also that is of a contrite humble spirit to revive the spirit of the humble and to give life to them that are of a contrite hart Which grace that all the Saincts might take knowledge of the voice is written which was heard out of heaven to say Behold the Tabernacle of God is with men and he will dwel with them and they shal be his people and God himself will bee their God with them This Tabernacle is the bodies and sowles of the Saincts as the Apostle sayth Ye are the Temple of the Living God even as God hath sayd I will dwell in thē walk with them your body is the temple of the Holy Ghost On the other side wee are sayd to walk with God as did Enoch Noah and as the Lord requireth of every man that he humble himself to walk with his God we dwel in his tabernacle for ever our trust is vnder the covering of his wings as the Apostle Iohn sayth He that keepeth his commandements dwelleth in him and he in him 25. This grace is so heavenly and supernatural as it cannot be comprehended by the carnal man nor embraced walked in with comfort by synners hypocrites The naturall man thinketh the dwelling of God is not with flesh the vnbeleeving among the Saincts in day of their distresse do say Is the Lord among vs or no The synners and hypocrites 〈…〉 Sion are afrayd saying who among vs shal dwel with the devouring syre who amōg us shal dwel with the everlasting burnings And indeed the throne of iniquitie hath no fellowship with him but the pure of hart edure as seing him who is invisible they sing The Lord of hosts is with vs the God of Iaakob is our refuge they serve him and see his face his name is on their foreheads they say It is good for vs to draw neer vnto God Lord lift vp the light of thy countenance vpon vs. 26 This conversing of the Saints with God is spiritual and mystical we walk by faith and not by sight faith which is the evidence of things not seen He that is joyned to the Lord is one spirit sayth the Apostle Again Gods walking with vs is strange and vncouth to the world for he bringeth vs into many tribulations his way is in the sea his paths in the great waters and his footsteps ar not knowen he leadeth vs through the wildernes through a desert and wast land and by the shadow of death where fyry serpents are and scorpions and drought without water to humble vs and to prove vs to know what is in our hart that he may doe vs good in the latter end he bringeth vs through the fyre and fineth vs as the silver is fined and trieth vs as gold is tried yet he sayth It is my people we do say The Lord is our God 27. And hence ariseth the comfort of our harts that alwayes we behold God with vs yea feel him within vs and answer Amen by faith to al his promises He sayth Fear not for I am with thee be not afrayd for I am thy God we say again Though I should walk through the vally of the shadow of death I will fear no evill because thou art with me He sayth of every of his Saincts I wil be with him in trouble I wil deliver him and glorify him they testify say I beheld the Lord alwayes before me for he is at my right hand that I should not be shaken gather together on heaps ô ye people and ye
Of the cōmunion that the Saincts in all churches have in things spiritual Chapt. 18 Of the communion of the Saincts in civil things and humane Chapt. 19. How the communion and peace of the saincts is hindred by enemies without Chapt. 20 How the peace and communion of the church is disturbed by troubles syns within it self Chapt. 21 How the commuion of Saints may be purged of the evils that arise therin by the power censures of Christ and how needful it is for the Saincts al to look herevnto Chapt. 22. How far the Saincts may hold and walk in communion togither if offences be not removed Ch. 23 Of the communion that one Church hath with an other Chapt. 24. The conclusion The Communion of Saincts CHAPTER 1. Of the Communion and peace that was at the first and how soon it was broken FOr asmuch as we finde in the Scriptures so great a difference made between the sonnes of Adam that some ar named the children of God of the Light and Day the Saincts of the Most-high the Lords chief treasure the heyres of blessing othersom the children of men of this world of the Divel of curse the one of these sorts commanded to separate from the other but to entertayn and continue a holy communion among themselves endevouring to keep the vnitie of the Spirit in the bond of peace it is good and needfull that we know both who ar the persons and what be the causes conditions of this communion how farr the bounds and limits of it doe extend For the better perceiving hereof let vs take a summarie view of the first state of vs all 2. God which hath made of one bloodal mankind to dwel on al the face of the earth made in the beginning al things good but chiefly imprinted the image of his Maiestie on Angels on men comunicated his graces with them The Angels he created holy Spirits excelling in strength and in glorie in al abilitie readines to do his wil and set them to serve himself in heaven there to behold the ioyful light of his face wher the many thousāds of them minisster vnto him are as charrets wheron his Majestie rideth Vnto them he vouchsafed this love honour that they should be named the Sōnes of God yea his own glorious title he imparteth vnto them when in the scripture he calleththem Gods And for this their excellent creation he requireth of them prayse glorie which those heavenly souldiers cheerfully perform to the Lord of hosts of whose glory the whol earth is full 3. Gods favour vnto man above a◠earthly creatures appeareth in the goodly frame and fashion first of his body made of earthly mould in admirable comelines bewty proportion and with alsufficient furniture of several members for his own vse and service of his Maker He is so clad with skin and flesh and ioyned togither with bones synewes the veins arteries ar so disspred over al and every part so cunningly framed in such cvrious weise that the Prophet compareth his fashioning to an embroderie beneath in the earth and minding this excellent workmanship sayth vnto God I wil praise thee for I am fearfully wonderfully made Into the body the howse of clay God did inspire the breath of lives the man became a living sowl for the breath of the Almightie gave him life and this breath or mind of man is the light or candle of the Lord which searcheth al the bowels of the belly This spiritual and immortal substance so infused had very singular and gracious endouments of wisdome vnderstanding will and many affections al good for the holy Trinitie had consulted togither to make him an excellent creature and so the man did carie the image of God for in it he was created He had knowledge righteousnes holines for performāce of al duties to his maker his fellow creatures this in trueth simplenes and sinceritie He had rule and soveraignty over the earth and seas al the plenty of them he knew the hiddē nature of the creatures gave them names accordingly this world was made for his sake even the glorious Sun and Moon and Starres for his vse service He had the blessing of the Lord vpon himself the creatures vnder him a help like vnto himself made and given vnto him for comfort procreation of his kind a garden of delite ful of al pleasant fruits planted by Gods own hand for to yield him food solace he was al honorable inwardly outwardly ther was nothing in sowl or body wherof he might be ashamed for he was the genera tiō and glorie of his God he had given him life grace and his visitation preserved his spirit 4. And God which made al things for his own sake made this earthly king to be his subject to serve him Wherfore he communicated with him his word informing him how to walk both in body and mind obedient to his will For outward exercise he had the garden to dresse to keep for inward contemplation the seventh day sanctified as a holy rest and two trees before him of divers end vse the one of life by the eating wherof he might hav hope to live in God for ever the other of knowledg of good evil the tasting wherof would bring him vnto assured death with al his posteritie Thus God gav a law to man in his innocencie and required obedience which was easy to be performed which he graciously would accept for which his blessing should hav abidden his favour light of his face hav shined stil vpon him continually Then did the Lord rejoyce in his works his Wisdome took solace in the compasse of his earth peace was between him his creatures al his works did praise him and his Saincts did blesse him the starres of the morning sang prayses togither and al the sonnes of God the Angels rejoyced 5. And then some beams of the incomprehensible light and joy sweet societie which the Father Son Holy Ghost had frō al eternitie among themselves in the vnitie of the Godhead wer communicated with those principal creatures the Angels men whiles the one sort did alwayes behold his face in heaven the other enjoyed his favours in paradise then also was sweet harmonie most comfortable felowship peace and amitie between the creatures for their mutual delight consolation with out division discord or enmitie Ther wer no hateful spirits made to rebel against God to tempt torment man or misvse any other creature No death diseases or calamities to molest them no terrours to drive them from
him his labour his revenues ar vnto syn he himself lieth dead in syns the sowl of God doth hate him Therfore his eyes shal fayl his refuge shal perish and his hope be exspiration of sowl for he offreth the sacrifice of fools and knoweth not that he doth evil he is reprobate concerning faith abominable and vnto every good work reprobate 9. The reward of syn vnto man from the iust hand of God is fearful vengeance curse and death begun in this world to be fulfilled in the next His vengeance and curse God inflicteth sometime by his own powrful hand vpon the bodies and sowles of sinners sometime he vseth his creatures to torment them yea often he vexeth one man by an other and even by himself For man in himself hath confusion and is ashamed of his own body and members his reason wil and affections ar often at warr one with another his concupiscences fight within him rankerous envie fretteth and consumeth him carking covetousnes pierceth him through with many sorrowes his own inordinate lusts doe vex and make him sick and lean generally his whol life he leadeth in vanitie and vexation of spirit al his dayes ar sorrowes his travail grief his hart taketh not rest in the night for he is like the raging sea that cannot rest whose waters cast vp mire and dirt ther is no peace vnto him Again he is often troubled in minde for his misdeeds guiltie fears do torment his conscience and he is condemned of his own hart dispayring of al help mercy at Gods hand wher vpon men dread oft-tymes wher no dread is and the sound of a leaf shaken doth chase them away they flee as from a sword and fall no man pursuing them a sound of fear is in their ears that in their prosperitie the destroyer shal come vpon them neyther beleev they to return out of darknes So that in this miserie lothing longer life some lay violent hands on their own bodies and murder themselves And man to man doth all manner mischief and outrage that they are as beasts vnto themselves by reproching blaspheming robbing defyling captiving and murdering one an other both secretly and openly not sparing their own brethren wives children or dearest freinds in their savage wrath hatred and crueltie The Lord moreover afflicteth their bodies with many greevous and noysom sicknesses their bowels ar inwardly tormented with payns their ioynts and lims with aches silthy leprosies sores and botches do vex and deform them burning pestilent fevers do afflict consume them neyther is ther any part or member from the crown of the head to the sole of the foot which is not smitten wounded even the mind and vnderstanding with phrensie and madnes and the bodies somtime devoured with lice and vermin whiles they ar yet alive 10. The creatures all ar executioners of Gods iust iudgments vpon wicked men The heavens somtyme with-hold their dewes and rayn and become like brasse somtime they send down stormie tempests with haylstones and fyre and other evil influences to destroy the earth the inhabitants fruits therof The Sun smiteth them by day the moon by night the stars from their bulwarks fight against them The earth eyther yieldeth not her fruit but is like yron or bringeth forth thorns and thistles and venemous weeds yea somtimes openeth her mouth and swalloweth men vp alive Honger and famine do afflictt them that for want of food they ar enforced to eat the flesh of their own children The wild beasts prey vpon devour them even the smallest and vilest creatures as frogs flies lice and the like ar ministers of wrath and vengeance vpon the disobedient The syre breaketh out burneth them with their substance the water overfloweth drowneth them The Angels of the Lord do pursue scatter and destroy them And the Divils vnto whom wretched men yield homage obedience do tyrannize over their goods their bodies and their â—owls tearing and tormenting them casting them into fyre and into water depriving them of reason sence and speech having them also in horrible bondage vnder syn working effectually in them and holding them as in a snare vnto their own wil. So that the benefits of God towards them wicked men do abuse to further licâ—nciousnes and presumption by his punishments also they are not bettered but increase impiety as it is written Men blasthemed the name of God which hath power over these plagues and they repented not to give him glory they blasphemed the God of heaven for their payns and for their sores and repented not of their works 11. Therfore after a few evil dayes on earth which also for his sins aâ— shortned the man being broken decayed and worn out with miseries is caused at last to goe to the King of fears death feazeth vpon him and separateth the sowl from the body neyther can any man redeem his brother or giv his ransom to God that he may liv stil for ever and not see the grave but terrours take him away as waters a tempest stealeth him away by night God casteth vpon him his plagues spareth not though he would fayn slee out of his haÌ„d as a whirlwind that passeth so is the wicked no more For his spirit departeth he returneth to his earth then his thoughts perish his form bewty consumeth as he himself so his Name also shal â—ot His sowl being fetcht away from the body wherin it lived and joyed but a litle while in the momentany plesures of sin is brought to the prisoÌ„ of hel wher al daÌ„ned ghosts fearfully exspect their final doom at the great day of God when the sowles being again ioyned with their carkesses which the Lord wil rayse out of the dust the seas and death and hell having delivered vp the dead which were in them they shal be iudged every maÌ„ according to their works done in the body the books shal be opened and all things brought to light that were hid in darknes the counsels of the harts made manifest the heavens shal declare mans wickednes and the earth shal rise vp against him account shal be given of every evil work and idle word and God wil render to these sinners indignation and wrath they shal be cast into the fyrie lake prepared for the Divil and his Angels with theÌ„ be tormented in those eternal flames being for ever separated from the presence of the Lord from the glorie of his power from his comfort life and light Death shal feed vpon them the fyre that is not blowen shall devour them Then shal be weeping wayling and gnashing of teeth with too late repentance and
God in wisdomhath he made them al. 3. But because the world by wisdome knew not God in this wisdom of God though it be ynough to make al men without excuse it pleased God of his grace to giv vs his word as a second and more excellent means of knowledge by which word he hath magnified his name above al for it is able to make man wise vnto salvation and he that is of God heareth that his word and if any man love him he wil keep the same the Lord wil lov him againe dwel with him but they that refuse put it away do judge themselves vnworthy of everlasting life and that word shal judge them in the last day for despising of it they shal be destroyed 4. Yet is not the outward ministery of the word sufficient vnlesse we be also taught of God himself who therfore voucheth safe to giv vs a third help evē his own good spirit to instruct vs without which no man can say that Iesus is the Lord. By this his spirit God reveleth vnto vs the deep mysteries of his gospel this Anoynting teacheth vs all things and that worthy thing which is committed to vs we keep through the Holy Ghost that dwelleth in vs. Of whom and our communion with him more is to be spoken in due place 5. The Word of God whereof here we intreat was given to Adam even in his vpright state to be a law for him to lead his life in paradise It was again reveled vnto him after his fall to restore him grace and life which he had lost And not for himselfe alone received he this light but for all his children that were fallen with him into darknes and the shadow of death wherefore he imparted it to them as by the sacrifices of Cain and Abel doth appear Yea God himself spake vnto Cain though he was wicked and without faith and gave him warning of his evil way Likewise in the new world the covenant of God was by his word renewed with all Noahs howshold wherein were Cham and Canaan the vessels of destruction Christ also the sower of that precious seed let some fall on the high way some on stony ground some among thornes from which places no fruit did grow And his disciples were sent to preach the gospell to every creature to al nations vnder heaven By which appeareth the bountie of God that offreth the word of life vnto all even as he causeth his Sun to shine vpon just and vnjust and we are taught that the word of God may not be forbidden to be preached vnto any people be they never so profane or hethenish 6. But al people to whom the words of this life were spoken receyved not life by them for the word profiteth not if it be not mixed with beleef in them that hear it And the God of this world hath blinded the eyes of many vnbeleevers that the light of the glorious gospell of Christ which is the image of God should not shine vnto thē therfore they stumble at the word being vnperswaded to the which thing they were even ordeyned and the ambassadours of Christ to whom he hath committed the word of reconciliation are vnto such the savour of death vnto death They hate the light because they do evil wil not come to it least their deeds should be reproved for wickednes is sweet in their mouth they hide it vnder their tongue they favour it and wil not forsake it therefore abhorr they the light and know not the wayes thereof the morning is vnto them even as the shadow of death so salvation is farr from them for that they seek not the statutes of the Lord. 7. Againe because the word of God is contrary to humane reason and condemneth for foolishnes the wisdome of this world and calleth men out of themselves making all the glorie and grace of the flesh to fade as the flower of grasse and leading vs to Christ alone and him crucified therfore is the preaching of the crosse to them that perish foolishnes they despise al wisdomes counsell and correction and seek after another wisdom prudence of the flesh which is enmitie against God and cannot be subject to his law and her they follow as an oxe that goeth to the slaughter and as a fool to the stocks for correction though her howse is the way vnto the grave which goeth down to the chambers of death and her ghests are in the depth of hel 8. And forasmuch as many afflictions doe accompany the word of Christs patience that on them which receiv it the Sun of tribulation or persecution often ariseth and for it they are hated imprisoned exiled or killed so that a man must forsake himself and take vp his crosse and follow Christ therfore also many men ar offended ashamed of the testimonie of our Lord wil not be partakers of the tribulations of the gospel but choos iniquitie rather then affliction count it pleasure to liv deliciously for a season til ease doe slay the foolish and the prosperity of the fools destroy them 9. For when they thus contemne the word God withdraweth from them this favour and food of their sowles sending a samine in the land that their fayr virgins yong mē perish for thirst having caused the Sun to goe down at noō darkned the earth he letteth them walk in their own ignorance vnto perditiō So Cain for his crueltie contempt being banished from the presence of God we find not the benefit of Gods oracles to be after vouchsafed him or his as was vnto Seths posteritie The like is to be minded in the children of Cham Ismael Esau c. Who after they were removed from Gods church were also deprived of his word and doctrine which he continewed increased vnto the people that of his grace he called and kept to himself as his own 10. For the light of the Gospel and day of Christ was reveled vnto Abram Isaak and Iaakob and to the Israelites their posteritie did God give his law by Moses and continewed the preaching and opening of the same by other prophets and ministers when as the hethens had not this help but lay in darknes héarkning vnto witches soothsayers sorcerers necromancers and other like abominable instruments of Satan which turned to their eternall confusion when as for Israel the Lord their God suffred them not so but out of heaven he made them hear his voyce to instruct them and vpon earth he shewed them his great fyre and they heard his voyce out of the mids of the fyre they had ordinances and lawes most righteous to keep and to doe which was their praise for wisdome and
for as Solomon sayth It leadeth vs when we walk it watcheth for vs when we sleep wheÌ„ we wake it talketh with vs. Also it is lively mighty in operation sharper then any two edged sword entring through even to the dividing asunder of the sowl the spirit of the joints marow and is a discerner of the thoughts and intents of the hart and Christ hath sanctified and clensed his church by the washing of water through this word as also himself sayd to his disciples Now ar ye clean through the word which I hav spoken to yow 17. And vnto this church hath he specially coÌ„mended committed those heavenly oracles binding vp the testimonie and sealing vp the law among his disciples directing his words writings vnto them promising that his spirit which is vpon them his words which he hath put in their mouth shall not depart out of their mouth nor out of the mouth of their seed nor their seeds seed for ever Who againe rejoyce for this word as if they had found a great spoil and their lips do vtter praise when he hath taught them his statutes And having all and every of them a commune right in this treasure they vse it for the good of their own sowles and one of another teaching exhorting admonishing reproving and comforting one another which that they may the better doe they are willed the word of Christ should dwell in them plenteously that if any man speak it may be as the words of God Hear my law ô my people incline your eareâ— vnto the words of my mouth Psal. 78. 1. The secret things belong to the Lord our God but the things reveled belong vnto vs and to our children for ever that we may do all the words of this Law Deut. 29. 29. CHAP. VIII HOw God by his word hath alwayes called and separated a people from communion with Divils and wicked men to the fellowship of his grace by faith in Christ. VVHen our first parents had revolted from God forsaken his word the ground of their faith and obedience and embraced the contrarie word of the Serpent wherby they were brought vnto syn by syn being finished vnto death they were estranged from God affrayd of his face and voyce ashamed of themselves sought to shrowd them among the trees to hide their shame with â—igleaves and to excuse theyr syn by traÌ„slating the fault vnto others the man to the woman given him of God the womaÌ„ to the serpent but shewed no repentance neyther asked mercy for their misdeeds though they were suÌ„moned to the judgment of God Wherfore had not his grace prevented them they had proceeded on to all manner impietie as did and do the Divils whoÌ„ God hath left in their wretchednes in whose slavish subjection they and wee all their children had continued captives vnto eternal damnation 2. But God immediatly manifested his purpose according to his election of grace by giving to men that were dead in syn the word of life whereby they were revived by which word he called them from Satans service to his own again by fayth in Christ who should in tyme become the womans seed and crush that Serpents head for his chosens sake He also brake that cursed amitie between men and Divils and sayd that the would put enimity between them not that only but between the Serpents seed that is the wicked men and reprobates who are named the sonnes of Belial and of the Divil and the womans seed that is Christ his church even all men and women that should embrace the faith of the woman now named Evah that is Living and the mother of all that live 3. And Adam which had shewed that singular faith in Gods promise by naming her Life whom of late he accused to be the instrument of his death informed his childreÌ„ in this grace of God who together with their parents professed one commune faith obedience which also they testified by their service and sacrifices offred to the Lord. Thus he his howse were freed from Satans bondage by the word of truth the Gospel which was taught them and were made Saincts by calling 4. But Cain who was the first seed of the serpent and therefore sayd in scripture to be of of that Wicked-one being an hypocrite and without faith for which cause his works also were evil though he were among the Saints yet was he not of them and therfore continued not with them Yea though he were warned of God he would not be amended but shewed the malice and enmitie of his father the Divil by killing his righteous brother Neyther then relented he but added obstinacie to his bloody act wherfore he was cursed of God and fel into desperation condemnation of the Divil 5. The peace and communion of the Saincts being by that caytiff thus disturbed and broken the deadly war with the womans seed by that trump of Satan thus proclamed God for the good preservation of his Church cast out this synner from his presence on earth as he had don the Angels which synned from the same in heaven and he being separated from the fellowship of the faythful dwelt a runnagate in a land of that name and an other seed was given to Eve in sted of just Abel decessed And so the Church of Christ was propagated governed by ten faithful patriarchs successively distinguished from the seven generations of Cain as in place and estate so in name the one sort called the children of God the other of men And whereas the Cainites increased as wel in wickednes as in multitude the Lord to keep his people from mixture with them gave warning by Henoch the seventh from Adam who prophesied the destruction of them and al vngodly persons for their wicked deeds cruel speakings when God should come to give judgment with ten thowsands of his Saincts 6. But neyther his word wherby he admonished his people nor yet his spirit which strove in them could restreyn them from being commingled with the profane and Serpents seed for they coupled themselves in mariage with their fayr women wherby there sprong a tyrannous race of Giants by whom the earth was filled with crueltie That God seing how his children wer degenerat become also flesh and that the wickednes of man was wexen great repented that he had made man in the earth and was sory in his hart Yet warned them agayn by Noah a preacher of righteousnes and by the building of the ark 120. yeres which patience they contemning God brought the flood vpon the world of the vngodly destroyed them onely Noah and his howse wer reserved finding grace in the eyes of the Lord. 7. Yet even in that litle family of eight
to coÌ„tinew taking heed that they wer not vnequally yoked with infidels of the world nor commingled with open sinners in the church but to cast out the wicked from among them that they might be joyntly a sweet new lump as they were severally vnlevened loaves and so to serve the Lord as they might please him with reverence and feare keeping themselves from idols and vnspotted of the world 22. Thus hath God taught vs that all idolatrie whither of Paynims Iewes or Christians is the worship of Divils from it hath in all ages since the world began caled his elect that they shuÌ„ning the societie of the Serpent his seed might repair to the Lamb that standeth on mount Sion having his Fathers name written on their foreheads and follow him whither soever he goeth might walk in the light of the heavenly Ierusalem and there hav fellowship with the Lord and one with an other to their preservatioÌ„ from death the glory of God in their eternal life salvation CHAPTER IX How far we must avoyd coÌ„munion with Divils how farr with the wicked men FOrasmuch as Satan is an open professed adversarie of God men alwayes and al his endevours tend to the Lords dishonour and our destruction neither is there any bond of nature or otherwise between him vs that we should have entercourse with him or seek his good or peace for ever therfore are we absolutely forbidden all manner coÌ„munion with him in things spirituall or humane al which we may reduce vnto four heads 2. The first concerneth our faith that we give no credit to his word as did our first parents nor admit into our harts any of his doctrines or daÌ„nable heresies which ar called by the Apostle doctrines of Divils but that we hold fast the word of life taught vs of God in his scriptures onely avoyding al errors and lies in religion whither hethenish Iewish or antichristian for who soever be the instruments Satan is the Father of them and by them doth draw men vnto destruction 3. The second concerneth our outward cariage that we do not present our bodies or by any thing that we have give maintenance to his worship and service where or howsoever but as our bodyes and spirits ar the Lords so with them both to glorify and serv him onely and honor him with our substance fleeing al idolatrie which is Satans worship and outward communion therwith not vpon any pretense eyther of our own knowledge and inward dislike of the idol or the pleasing of others or winning them by this means to the fayth or avoyding of our trouble or presuming of the mercy of God or the like to participate in the service sacrifice of Divils God in his law gav this general precept for his people They shal no more offer their offrings to divils and in the Gospel we hav this instruction ye can not be partakers of the Lords table and of the table of Divils 4. The third concerneth al divilish arts wherby many meÌ„ hav fellowship with the damned spirits as Conjuring inchantment Witchcraft â—orcerie divniation charming necromantie and al other of the like nature Touching which Gods law forbiddeth two things 1. that no man should himself vse any such cursed craft many of which ar particularly named Deut. 18. 10. 11. but man or woman that had such spirits should die the death 2. also that none should seek vnto such for instruction or counsel in any matter for so they should forsake the living God turne to the dead Wherefore this transgression is noted for one of the two causes of King Sauls death that he sought and asked counsel of a familiar spirit by a witch at Endor and asked not of the Lord. And as Christ would not have the Divils to beare witnes of him so neyther would the Apostles suffer a mayd which had a spirit of Divination to acknowledge them to be the servaÌ„ts of the most high God and preachers of the way of salvation Finally not onely these evil arts and practisers of them but all books or writings or other meanes which may nourish the same are to be shunned abolished as the practise of the ChristiaÌ„s that burned their books of curious crafts doth teach vs. 5. The fourth head concerneth Satans tentations suggestions provocations vnto evil whereby he dayly solliciteth every maÌ„ vnto syn al which we ar taught of God carefully to resist giving no place to the Divil but by faith to quench al his fyery darts and being armed with the whole armour of God to stand fast in the evil day and in our prayers to desyre that we may be delivered from that Wicked one Herein al the Saincts while they live on earth come short of their duty and too often do admit of fellowship with the Divil by reason of the corruption of nature and infirmity of the flesh but by faith in Christ we overcome and triumph and shal in the end have full redemption from all these evils 6. Thus are we taught of God to resist Satan and avoyd al manner fellowship with him to the vtmost of our power because all his endevours are against vs for evil neyther can we work in him any good by any meanes at any time But the estate of wicked men is otherwise to be considered because they and we are all one flesh and blood are al placed of God to live together in this world and enioy mutually his coÌ„mon blessings as the light of the sun the rayn fiuits of the earth and other creatures besides our civil societie in common weales so that we cannot avoyd all medling with them except we should go out of the world as the Apostle teacheth Also of many of them there is hope that they may be coÌ„verted froÌ„ their evil wayes which by all good gentle meanes we should procure Howbeit of siÌ„ners ther is difference to be made for some are yet vncaled to the knowledg and faith of Christ others are caled and do professe one commoÌ„ faith in Christs Church with vs but walk vnworthie of the same and some have departed from the faith and obedience wherevnto they were come and are cast out of the church delivered vnto Satan Of our special dutie to such as being in the church do transgresse it resteth to be spoken hereafter here I wil treat of wicked men in general 7 Concerning whom wee are taught of God not to communicate with them in any evil action as not to run with the thief nor partake with the adulterer not to walk in the way with those that lay wayt for blood nor keep company with drunkards or gluttons nor have fellowship with any other their vnfruitful works of darknes but reprove them rather and avoyd them especially their spiritual religious actions as
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
into very heaven and obteyned eternal redemption So the Lord took away the iniquitie of his land in one day as he had promised for the ransom was most precious even of infinite value effect seeing by the vnion of the God head with the manhood in this our High-priests person it was the blood of God himself as the scripture speaketh wherewith we are purchased Thus Christ hath reconciled vs that were enimies vnto God by his death and hath put away syn by the sacrifice of himself for he was the ‡ Lamb of God that taketh away the syn of the world and the prophesie of Abraham was fulfilled God wil provide him a Lamb for a burnt offring my son 12. Touching Christs Intercession as he prayed for his church when he was on earth and his Father heard him alwayes so now being ascended and set at the right hand of God he stil maketh request for vs being therefore entred into very heaven to appear now in the sight of God for vs. Whose prayer as it is pure and perfect so prevaileth it with God and is of vnspeakable efficacie to make vs to be accepted For the Father loveth the Son and accepteth him better then he did his servant Iob when he prayed for the trespassers This is that Angel the Angel or messenger of the covenant that hath a golden censer much odours which he offreth with the prayers of all Saincts vpon the golden altar that is before the throne the smoke of which odours with the prayers of the Saincts goeth vp before God out of the Angels hand and vnto his requests which hee maketh for his afflicted people the Lord answereth good and comfortable words Thus our high sacrificer having the names of the whole Israel of God as it were graven vpon two precious stones and embossed in gold beareth vs vpon his two shoulders for a remembrance and presenteth vs pure holy just before the Lord. 13. The things towards vs which ar his Blessing and the fruits that folow he graciously communicateth as a merciful faithful high priest touched with the feeling of our infirmites being raysed vp vnto vs of God and sent to Blesse vs in turning every one of vs from our iniquities And as at the end of his ministery vpon earth he lifted vp his hands and blessed his disciples and then was taken from them into heaven so continewing stil a priest for ever after the order of Melchisedek who met Abrahā blessed him he stil blesseth the children of Abraham giving and applying the promises of the Gospel vnto the harts and consciences of his people even the favour protection of God the light of his countenance and his peace So the blessing of Abraham cometh on vs through Christ Iesus who is that promised seed in whom al nations ar blessed and whom God hath set to be Blessings for ever Thus Christ by Sacrifice hath merited by Intercession obteyneth and by Blessing bestoweth and distributeth vnto vs the love graces of God his Father even all things perteyning to life and godlines that we being partakers of his peace may again blesse God even the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessings in heavenly thinges in Christ as the Apostle sayth 14. The cōmunion of this Blessing is more particularly to be discerned in that honour of Priesthood which is given to al Christians the seales of Gods grace and love towards vs in Christ. For he hath made vs Priests vnto God even his Father and we as lively stones are made a spiritual howse a holy priesthood to offer vp spiritual sacrifices acceptable to God by Iesus Christ. For first applying him vnto our selves by Faith his suffrings death burial are ours his righteousnes resurrection and glorious victory over syn Satan Death and Hel ours so that we by the blood of Iesus may be bold to enter into the holy place though the Levitical Priests might not enter into the shadow thereof at al times by the new living way which hee hath prepared for vs through the veyl that is his flesh even boldly may we goe vnto the throne of grace that we may receiv mercy and finde grace to help in tyme of need Presenting vnto God his Father and ours this Lamb that was slayne for our syns who is our surety and our sacrifice by whose stripes wee are healed by whose death we are restored to life by whose body once offred we are sanctified vpon whose head wee have layd the burden of our syns and by whose curse we are made the heyres of blessing and of all the riches of Gods grace 15. We also giv vp our own bodies a living sacrifice holy acceptable vnto God which is our reasonable serving of God so the heavenly Ierusalem is filled with the Flocks of men as the earthly once was with Flocks of holinesses or sacrifices external Our spirits being contrite our harts humbled and broken for our syns ar the sacrifices of God also which he wil not despise By Christ we offer the sacrifice of Praise alwayes to God that is the fruit or calves of our lips which confesse his name and magnify him with thanksgiving this also pleaseth the Lord better then oxe or heiffer that beareth hornes that parteth the hoof Our almes and offrings for relief of the poor especially the ministers of the Gospel of Christ are an odour that smelleth sweet a sacrifice acceptable pleasant to God Finally if we be powred out as a drink offring vpon the sacrifice service of the faith of Christs church do resist vnto blood striving against syn we have cause to rejoyce for precious in the sight of the Lord is the death of his Saincts the ‡ soules of such rest vnder the altar til the Lord holy and true doe avenge their blood on thē that dwel on the earth 16. This honour of Priesthood which no man can take to himself nor any other thing except it be given him frō heavē Christ giveth vnto vs of his rich grace by his word spirit For as by the preaching of the Gospel he is dayly described in our sight and among vs crucified so we by the ministerie of the Gospel are made an acceptable offring vnto the Lord being sāctified by the Holy Ghost His word is a sharp two edged sword and divideth a sunder the sowl and the spirit the joynts and the marow by it we are taught to mortify our members which are on earth his spirit is as fyre where with we being baptised doe also mortifie the deeds of the bodie that we may live give our selves vp vnto God for a living sacrifice The afflictions
that Gods servants ar ful of power by the Spirit of the Lord and of judgement and of strength to declare vnto the people their traÌ„gression and their syn an example wherof we may see in Saul who being full of the Holy Ghost set his eyes vpon Elymas the sorcerer and sayd O ful of al subtilty al mischief child of the Divil enimy of all righteousnes wilt thou not ceâ—se to pervert the straight wayes of the Lord Now therefore behold the hand of the Lord is vpon thee thou shalt be blind and not see the Sun for a season And this courage the Sainctes have even before Princes and potentates of 〈◊〉 earth 〈◊〉 â—ay be 〈◊〉 in Zechâ—â—â—ah son of Iehojada who being cloâ—â—ed with the Spirit and rebuking the transgressions of the people was therefore stoned with stones at the comandement of the king For the Hâ—ly Ghost teacheth them in that â—owr what they ought to say wherefore they are to take no thought how or what to answer but resting vpon the ayd of Gods Spirit do boldly say â— wil speak of thy testimonies Lord before kings and wil not be ashamed 14 But in the Saincts themselves the Spirit is most mighty in operation for the subduing and sanctifying of their affections and confirmation of their sowles and spirits in the love favour of God For whereas before time some of them were fornicators idolaters theves covetous extortioners or given to other like vices they 〈◊〉 washed they a 〈◊〉 they ar â—ustified in the name of the Lord Iesus and by the Spirit of God And wheras while they were fleshly having not the Spiriâ— they walked after the flesh and favouâ—ed the things tâ—â—â— of could not â—lease God but were subject vnto death now hee that raysed vp Christ from the Dead doth also quicken their mortal bodies because that his Spirit dwelleth in them and so is fulfilled that which in figure God sayd of old vnto Israel Ye shal know that I am the Lord when I have opened your graves ô my people and brought you vp out of your sepulchres and shal put my Spirit in you ye shal live Who then living in the Spirit do also walk in the Spirit and by it do mortify the deeds of the body not fulfilling the lusts of the flesh which they have crucified but bringing forth the fruits of the Spirit which are love joy peace long suffring gentlenes goodnes faith meeknes teÌ„perance for when the Spirit is powred vpon them from above then the wildernes becometh a fruitful feild aâ— sayth the Prophet 15. And God which hath promiseâ— to powr water vpon the thirstie â— stoods vpon the drie ground tâ— powr his Spirit vpon the seed â— his Church and his blessing vpoâ— their buds wil not onely give the Holy Ghost to them that desiâ— him but also continew his gifts â— graces for the assurance of theâ— harts so that they shall not labouâ— in vayn nor bring forth in fear because they are the seed of the blessed of the Lord their buds with them The love of God is shed abroad in their harts by the Holy Ghost which is giveÌ„ vnto them and by him are they sealed vnto the day of redemption the same Spirit beareth witnesse with their spirits that they are the Sonnes of God and hereby they know that they dwel in God and he in them because he hath given them of his Spirit which is as a pawn or earnest in their harts whereby they do not onely behold the glory of the Lord with open face but are changed into the same image from glory to glory as by the Spirit of the Lord. And this Spirit which they have received is not the Spirit of bondage to fear again as at the giving of the Law and looking vpon Moses face but is the Spirit of adoption-of-children whereby they cry Abba Father even the Spirit of his Son Christ which God hath sent into their harts because they also are sons and the blessing of AbrahaÌ„ is come vpoÌ„ them through Christ Iesus So Gods good Spirit leadeth them vnto the Lanâ— of righteousnes and this is a parâ— of his covenant with them thaâ— his Spirit which is upon them anâ— his words which hee hath put iâ— their mouth shal not depart out â— the mouth of them or their seâ—â— or their seeds seed for ever Neithâ— wil he hide his face any more froâ— theÌ„ because he hath powred out his spirit upoÌ„ the hense of Israel as he hatâ— promised by his Prophet From aâ— which proceedeth vnto the Sainâ— vnspeakable peace comfort joy which they find and feel both â— the receiving of the word as the Apostle sayth ye received the worâ— in much affliction with joy of the holy Ghost in the obedience theâ— vnto in the kingdoÌ„ of God which is righteousnes and peace and joy in the holy Ghost 16. Amongst other benefits which the Spirit affordeth this is one special that it helpeth the Saincts infirmities in prayer who â—ls know not what to pray as they â—ught but the Spirit it self maketh request for them with sighs which cannot be expressed the request which he maketh is according to â—he wil of God who sercheth the â—arts and knoweth what the meaning of the Spirit is 17. But that the Saincts be not deceaved and led astray from the truth by any motion suggestion vision revelation or other means whatsoever as from the Spirit of the Lord our Saviour hath given vs a rule to discern the work of his Spirit from the delusion of Satan which is this that his Spirit speaketh not of himself but whatsoever he heareth he speaketh that he glorifieth Christ for he receiveth of Christs al things that the Father hath at Christs and sheweth it vnto Christians Therfore is he the Spirit of truth and leadeth into altruth because he teacheth nothing but according to the word of God which word is truth And by that word must al spirits be tried by it may be discerned the Spirit of truth from the Spirit of error and Iosua though he were ful of the Spirit oâ— wisdome yet was charged of God to attend vnto the book of the Law for his direction to obserâ—â— and doe according to al that was written therin 18. Finally the Spirit of God hath generally in all things wrought much and mightily in and by the Saincts With this was Bezaleel filled in wisdome and in vnderstanding in knowledg in al workmanship to find out curious works for the Lords Tabernacle with this were the seventy Ancients furnished for the goverment of Israel prophesied With the wisdom of this Spirit was Iosua full after that Moses had put his hands vpon him given him of his glory when he ordeyned him to be his successor in
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
of mount Sion the church vnder the Gospel vpon the assemblies thereof a clowd smoke by day and the shining of a flaming fyre by night that al ChristiaÌ„ churches have froÌ„ him their directioÌ„ protectioÌ„ whiles in the ministerie of his word spirit he speaks vnto theÌ„ as in the clowdy pillar is their shelter against the teÌ„pest their shadow against the heat For which grace praise ye God in the Assemblies even the Lord ye that are of the fountain of Israel 13. Thus every Church is like mount Sion fair in situation the joy of the whol earth the citie of the great king in the pallaces wherof God is knowen for a refuge which he wil stablish for ever and where his people wait for his mercie in the mids of his temple And as the howse of Iaakob walketh in the light of the Lord which shineth in the face of Christ in which light they beleev that they may be the children of the light so also they even al nations and people which are saved walk in the light of the church which it hath fi oÌ„ the Lord who is her light everlasting her sun shield in whose light she seeth light This is yâ— citie of truth the mount of holines the secret and congregatioÌ„ of the righteous which looketh forth as the Morning fair as the Moon pure as the Sun terrible as an armie with banners It is the howse of the living God the gate of heaven the pillar ground of truth al the limits therof rouÌ„d about ar most holy the Lord hath stablished it the poor of his people wil shrowd theÌ„selves in it the glorie and honour of the nations shal be brought vnto it vpon al the glorie shal be a defence it shal be a quiet habitation a tabernacle that cannot be removed a kingdome that cannot be shakeÌ„ and the nation or kingdome that wil not serve it shal perish but the people that dwel therein shal have their iniquitie forgiven and from the day that this citie is builded the name thereof is THE LORD IS THERE The Lord blesse thee ô habitation of 〈…〉 holy mountaine Ier. 31. 23. CHAP. XVIII Of the coÌ„munion that the Saincts in al Churches have in things spiritual NOW as the faithful are thus coÌ„pact like living and precious stones in one holy Temple and meÌ„bers of one bodie so havethey fellowship togither in all Christian offices spiritual and humane ech with other do willingly coÌ„municate the manifold graces of God Their spiritual communion may be considered in three things First in al duties from themselves towards God as be prayses thaÌ„ksgivings prayers supplications c. which they powr out one with for an other Secondly in all graces given them of God as are the words of his covenant the coÌ„forts and seales of the same opened and applied for the helping forward and assurance of their salvation Thirdly in al duties among themselves one towards an other as counsels deliberations exhortations consolations admonitions rebukes censures and such like al which for the honour of God and their mutual good they carefully togither doe keep execute 2. Their coÌ„munion in the Worship of God is when at time and place appointed they al come togither to serve confesse and prayse the Lord and cal vpon his name For which as Israel of old had their assemblies wher the ministers of God publickly and solemnly vttered his prayses discoursing of al his wonderful works and giving vnto him the glory of his name made also their requests vnto God for their wants vnto al which al the people sayd Amen and praysed the Lord so also in the Apostles dayes Gods people had still their places of prayer for which holy exercise the Christians assembled in which they continued with one accord both men women Where the ministers of Christ gav themselves vnto this busines that minding the publick state of the church they might for with the same make requests giv thaÌ„ks in the eares vnderstaÌ„ding of the people which thervnto answered Amen These now ar not the praiers or praises-of him alone that speaketh but of the whol asseÌ„blie which atteÌ„d w th their ears asseÌ„t with their harts seal with their lips that part of publick administratioÌ„ coÌ„firming it also by signes and gestures beseeming such an action In these whither ordinarie or extraordinarie with fasting and humiliatioÌ„ of sowl vpoÌ„ special occasioÌ„s ther is a coÌ„munioÌ„ harmonie among the Saincts that with one mind one mouth doe praise God and their prayer cometh vp vnto heaven to his holy habitatioÌ„ And as the publick assemblies of the whol church so the more private meetings in families or of other friends for special causes is both comfortable to themselves and acceptable to the Lord for he had promised that wher ther is a syâ—phonie or agreemeÌ„t but of two oâ— his togither in earth to desire anything it shal be given them so much he respecteth the fellowship vnâ—nimitie of his people and theâ— gathering togither in his name 3. But when through distance of place or other just occasion they cannot or doe not come togither as also in their private prayers which they powr out before the Lord eyther some few togither oâ— ech one apart the faithful hav yet spiritual communion and benefit by praying one for an other while they remember and make mention of their brethren vnto God rejoycing and giving thanks for his blessings vpon theÌ„ desiring things that may benefit comfort them praying for deliverance from baÌ„ds or other afflictions for strength stabilitie in the truth for remission of syns or for other graces as the necessities of the Saincts do require for al whoÌ„ we are exhorted to pray with al manner prayer and supplication in the spirit and for special persons to make more earnest suit to strive or wrastle togither with them by prayers to God for them This fellowship is comfortable to all that know the vse of prayer how much it prevaileth with God if it be ferveÌ„t Wherfore the Apostles did not only performe this dutie for others in their absence but themselves so earnestly desired it at the hands of al and trusted for help by it Also the Saincts that were before theÌ„ knew well and nourished this communion whiles they requested their brethren to pray vnto God for theÌ„ especially the prophets whose petitions were exceeding beneficial not onely to the church mem bers therof whom they sometime saved from death by this means but also for strangers so effectual with the Lord is the prayer of the Saincts and the odour therof as sweet incense before him and a token it was of
and all the furniture for the service of God at the ordination and authorizing of the Priests and Levites at the first making and solemnizing of the covenant at the renewing of the same and at the repetitioÌ„ of al the Lawes ordinances of the Lord. Vnto al every of the Israelites was coÌ„mâ—nded the care and observation of all Gods statutes that neyther all nor any of them man nor woman nor familie nor tribe should forsake the Lord nor suffer among theÌ„ any root to bring forth gall and wormwood but playnly rebuke their neighbour when he synned in private or testifie against him in publick if they could and there were need to bewray execute judgment vpon open notorious malefactors even the leprous and vnclean though the trial of them apperteyned to the Priests yet al the children of Israel were to look that such were removed out of the host yea the care of the Priests purity in their administration apperteyned to all the people And long after both in counsels and in the redressing of publick evils trespasses all Israel indifferently had their hand and presence as the scripture sheweth Ezra 10. 1. 9. 12. c. 9. The churches in the Apostles dayes had also the like right libertie for the multitudes of beleevers wer both beholders actoâ— in the coÌ„mune affayres as at the choise ordinatioÌ„ of church-officers at the deciding of questioÌ„s controversies at the excommunication or casting out of impenitenâ— synners at the choise appointment of men to cary the grace or benevolence of the Saincts â— their needy brethren at the receving and reading of the Apostles Letters and generally in the publick communion and fellowship of the Apostles one of another They were also willed to exhort â— admonish ech other even the Officers of the churches to maâ— diligently and avoyd the causerâ— of division and offences to looâ— that †no root of bitternes sprung 〈◊〉 and troubled theÌ„ least therby many should be defiled 10. These the like privileges in the faith and practise of the Gospel ar permitted to al Saincts in al churches which they must vse in al sobrietie order and peace not presuming above their calling place or mesure of vnderstanding nor abusing their libertie to the trouble or annoyance of their brethren And therfore Elders or Governours ar set to rule the people and togither with the other Officers to weild the churches affaires By which means confusion is avoided order observed in the Assemblies as was in the primitive churches wher the Overseers and publick Ministers propounded discussed caried matters in seemlines and peace These guides ar to be heard reverenced and submitted vnto in the Lord they attend to the publick service of the church and are as the hand mouth eyes of the same by such God of old signified his wil to the people for the obteyning of that promised seed that should bruise the SerpeÌ„ts head and bring blessing vpon all families of the earth And vntil that seed which was Christ came our Fathers generally embraced that kind of life thought it a dishonour to die childlesse aâ—â— since that time it hath stil been kept in and sanctified vnto the church to such as saw good or had need so to live both for the avoiding of syn and for other help and coÌ„fort which that estate affordeth But they which have from God the gift to conteyn their vessels in holines and honour without mariage and which addicting themselves to the service of Christ find it best for avoyding the burdens cares of this life to keep theÌ„selves single in virginitie or widowhood are counselled by Christ and his Apostle so to rest Yet if any mary they syn not onely they must so â—ive as if they were not maried so vse al other worldly things as if they vsed them not because the fashion of this world passeth away And in their marying they must have care not to match themselves in an vnequal yoke with vnbeleevers for that hath alwaies been reproved but onely in the Lord though if they be maried to vnbeleevers before they are caled to the faith they must not then depart or put away 3. The faithful man woman thus fastned in wedlock are heyres togither of the grace of life and so ought to live in peace and love the wife being subject to her husbaÌ„d whose glory she is as vnto the Lord. Their fellowship as it is in spiritual duties so also in humane such as be living coÌ„versing togither educatioÌ„ of children governmeÌ„t offervants ordering of y familie joynt labour diligence for their livelihood and al other offices wherby their mutual love help and comfort may be mainteyned in this honorable state of life which to forbid any Christian 〈◊〉 a doctrine of Divils and whichâ— a shadow of that mystical hevenly communion between Christ his church whiles the man loveth cherisheth his wife as his own body the womaÌ„ again loveth feareth obeyeth her husband This societie endureth vntil death and can not be dissolved except for adulterie for which trespasse if the magistrate inflict not death according to Gods law the injuried person may lawfully divorce and put away the offender 4. The next in the family aâ— children which as they are the inheritance and wages of the Lord so must they be brought vp nourâ—ured in his fear for they are his holy froÌ„ the womb And because foolishnes is bound in the harts of children therfore the parents ar to governe correct but without provoking them to wrath least they be discouraged For them are parents also to store vp provide for their maintenance mariage and other necessities what in them â—ieth the children againe honouring and obeying their fathers and mothers in the Lord recompensing them if they can ther be need in their old age povertie And they that shal smite curse or blaspheme their parents o stubbornly refuse to obey them are for such vnnaturalnes to die the death 5 Servants ar the last in the familie inferior vnto children both in duraÌ„ce and fidelity yet as their fellowship may be in the faith for which their maisters should regard them above servaÌ„ts even brethren beloved so in civil societie they are notwithstanding to be in subjection to their maisters faithfull and pleasing them in all things Of these ther be two sorts 1. Free or hired servants 2. and BoÌ„dmen or Sclaves Of the first sort werâ— the poor Israelites which sold or hired out themselves for necessitie to their brethren or were chaffâ—ed by their
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
his couÌ„tenaÌ„ce They outwardly keep the law and rest therein they also teach others to keep it yet ar themselves transgressors of it the inward power and end therof they cannot see Exod. 34. 29. 30 c. 2 Cor. 3. 13. 14. Rom. 2. 17. 22 23. c. To these the Law is not given or it lieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on them 1 Tim. 1. 2. 〈◊〉 they have the Gospel the Law and ministrie of the spirit and 〈◊〉 word 〈…〉 fleshly tables of their harts 〈◊〉 on and without by the finger of God they 〈◊〉 behold as in a 〈◊〉 the glorie of the Lord with open face and ar changed into the same image froÌ„ glory to glory as by the Spirit of the Lord. 2 Cor. 3. 3. 18. Ezek. 11. 19. Heb. 8. 10. These keep not the Law neither ar they kept by the Law but break forth into al syn aÌ„d wickednes Iob. 24. 13. c. Psal. 73. 8. 9. These though they keep not the Law yet are kept by the law and restreyned by terror thereof froÌ„ open wickednes Mat. 23. 13. 16. 23. 25. These are the right keepers of the Law in spirit which sometime also were kept of the Law til Faith came Ps. 119. 33. 34. Gal. 3. 23. 25. These hate the Law and professe their hatred Psa. 2 3. Iob. 22. 17. These hate the Law but professe to love it Psal. 78. 36. 37. These love the the Law professe their love Psa. 119. 97. Rom. 7. 22. These ar naked yet without sâ—ame though al men see their filthines they hide it not Ior. 6. 〈◊〉 〈◊〉 These ashamed of their nakednes cover it with fig-leaves or spiders webs of their own external righteous nes Isa. 59. 5. 6. These have their nakednes covered of Christ and by the garments of his righteousnes Rev. 3 1â— 16. 15. â— saâ—iters Numb 3â— the â—nioriteâ— Sihon â—â—gh and the like come not into the land of promise anâ— the rest that â—â—mayneth for the pâ—â—ple of God Heb. â— 8 9. These both shal perish and be punished with everlasting perdition from the presence of the Lord their portion shal be with the Divils in the lake of fyre and brimston which is the second death Mat. 25. 30 41 â—4 51 Iob 13 16. 2 Thes 1 8 9 Rev 20 â—0 13 15. These shal enter into the ioy of then Lord shal live and reign with him in heaven with his holy Angels for evermore Amen Mat 25. 21 34 4â— The Wicked shal turn into hel Psa. 9 17. The Hypocrites hope shal perish Iob 8. 13. The Saincts shal be preserved forever Psal 37 28. The rejoycing of the Wicked is short the joy of Hypocrites is but a moment Iob. 20. 5. And men shal say Verily there is fruit for the righteous doubtlesse ther is a God that iudgeth in ye earth Psa. 58. 15. Finis ‡ Exod. 36. 20. 23. 24 c. †Psal. 73. 26 Psal. 133. * Heb. 5. 9. ‡ 1 Tim. â— 1◠‖ Ioh. 8. 18. †Rev. 21. 9. 10. 11. * Rev. 21. 24 Isa. 60. 1. 2. 3. ‡ Isa. 9. 6. Gal. 4. 26. * Psal. 2. 12. †Isa. 32. 2. Isa. 14. 32. †Isa. 4. 5. 6. ‡ Exod. 13. 21 Mat. 11. 28 †Ioh. 14. 6. * 1 Ioh. 1. 3. †Phil. 3. 9. ‡ vers 10. Deut. 12. 5 * Psal. 26. ◠†Song 1. 6. ‡ Isa. 60. 5. Rev. 21. 26. a Psal. 87. 6. b Gal. 3. 29. 4. 26. 28 31. c Act. 26. 18 d Isa. 65. 9. e Phil. 2. 12. f 1 Pet. 4. 18. g Hag. 2. 12. 13. 14. h â— Cor. 10. 〈◊〉 i vers 17. k â— Cor. 5. 6. c. l â—â—â— 18. 4. m Psal. â—2 〈◊〉 â—3 Ma◠〈◊〉 c. n Gal. â— 24. Rom. 7. â—â— 2. 5. o Rev. 12. 2 Gal 4. 19. 26. 27. p 2 King 19. 3. q 2 Cor. 5. 7. r Colos. 3. 3. s Song 1. 5. t Psal. 45. 1â— u Phil. 3. 11. 12. x Exod. 34. 30. 33 35. 2 Cor. 3 13. 14. 15. 〈…〉 〈…〉 7. 17 〈…〉 1 Ioh. 1. 〈…〉 5. 2. 〈…〉 1. 23. f Lewit 13. 45. g Ezech. 16. 61. 63. h Ezech. 20. 43. i Gal. 6. â— k Iam. 2. 1. l Exod. 23. 2 m Isa. 1. 21. n Mâ—c 2. â— o Exod. 23. 21. p Rev. 2. 5. q Amos. 3. 2 r Eccles. 7. 18 s vers 19. t vers 20. 2 Tim. 3. 16 17. x Isa. 40. 8. †1 Ioh. 3. â— Hos. 1. 10. ‡ 1 Thes. 5. 5. * Dan. 7. 22. ‖ Psal. 135. 4. †1 Pet. 3. 10. ‡ Gen. 6. 2. * Luk. 16. 8. ‖ Ioh. 8. 44. †2 Pet. 2. 14. ‡ 2 Cor. 6. 17 †Act. 2. 42 Heb. 10. 24. 25 ‖ Ephes. 4. 3. ‖ Act. 17. 26 * Gen. 1. 31. ‖ Psal. 104. 4. †Psal. 103. 20 ‡ Dan. 10. 5. 6 ‖ Mark 12. 25 Luk. 2. 15 * Dan. 7. 10 ‡ Psal. 68. 17 18. 10. †Iob. 1. 6. Psalâ—7 â—7 7. with Heb. 1. 6 Psal 8. 6. with Heb. 2. 7 * Psal. 148. 10 2. 5. ‡ Luk. 2. 13. Isa. 6 3. †Gen. 2. 7. ‖ Iob. 10. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 139. 15 ‡ Psa. 139. 14. †Iob. 4. 19. Gen. 2. 7. * Iob. 33. 4. ‡ Pro. 20. 27. †Iob. 38. 36. ‖ Gen. 1. 31. * Gen. 1. 26. â— Iohn 5 7. ‡ Gen. 1. 27. †Col. 3. 10. Eccles. 7. 31. †Eph. 4. 24 ‖ Gen. 1. 28. * Gen. 2. 19. ‡ Deut. 4. 19 †Gen. 1. 28. ‖ GeÌ„ 2. 18. 22. * Gen. 2. 8. 9 ‡ Gen. 3. 25. †Act. 17. 28. 1. Cor. 11. 7. * Iob. 10. 12. ‡ Prov. 16. 4. †Gen. 2. 15. vers 3. * vers 9. ‡ Gen. 3. 22. †Gen. 2. 17. ‖ Psal. 104. 3â— * Prov. 8. 31. ‡ Psal. 145. 10. †Iob. 38. 7. ‖ Prov. 8. 30. Ioh. 17. 5. * Mat. 18. 10. ‡ Iob. 5. 23. ‡ 2. Pet. 2. 4. Iohn 8. 44. Iude. vers 6. ‖ 2. Pet. 2. 4. * Iohn 8. 44. ‡ Gen. 3. 1. 2 c. †Rom. 5. 12. 15. 18. ‖ Gen. 3. 14 17 c †Rom. 8. 20. c ‡ Cherubims Gen. 3. 24. †Iob. 1. 6. Reâ— 20. 2. ‖ 1. Pet. 5. 8. * zach 3. 1. ‡ Mat. 13. 28. 39. 1 Tses 2. 18. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. â—2 17. ‖ Luk. 8. 29. 30 33. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 17. 7. ‡ Isa. 13. 21. 34 14. †Mat. 4. 1 Rev. 12. 9. 10. Iob. 1. 9. 1â— 2. 4. 5. * Gen. 3. 3. 4. 5. ‡ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Ioh. 2. 13. †Ephes. 6. 16. ‖ Mat. 4. 3. * Revel 12. 9. ‡ Luk. 11. 24 †1 King 22. 23. ‖ Ioh. 8. 44. * Mat. 25. 41. ‡ Mat. 10. 1. †1. Pet 5. 8. Ephes. 6. 1â— * Mat. 4. 3. 9. 12. 45. Iob 13. 2. Act. 5. 3 Rev. 16 14. ‡ Luk. 8. 5. 12. †Mat. 13. 25. 28. 39. ‡ 1 Tim. 4. 1. 〈◊〉 〈◊〉