theyr Maker no guiltie fears to afflict the sowl no noysom lusts to reign or rebell in their bodies nor any other means to hinder or disturb the peace and communion or cause jarr and debate among al or any Gods handy works 6. But some of those sonnes of God the Angels soon sinned abode not in the truth neyther kept their first estate but forsook their owne habitation wher they dwelt in blisse with God and so became the causes of their own endlesse and vnspeakable miseries For they having fallen of their own accord wer not holpen nor spared but forsaken of God separated from the other holy and elect Angels thrust out of Heaven and bound in bonds of eternall night and darknes to be reserved for judgement at the appointed time 7. These Spirits being of Saincts become vnclean Divils hatefull to the Lord impenitent and malicious in themselves fel also to be mankillers even from the beginning and liars against the truth of Gods word assaulted our first Parents the woman by the Serpent the man by the woman by subtilty drew them into transgression of Gods playn Law and so into the snares of sin and death and this soon after their seating in paradise as by Moses narration doth appeare For which willing transgressiō wherby those our progenitours wrapped themselves al their offpring in everlasting woe and wretchednes the communion and peace between God and man was soon disanulled also with al earthly creatures for mans sake Then was Gods curse poured out on the head of that old Serpent his wrath into the world wher the creature became subject to vanitie Man which had hid himself from the face of his Maker was found out arraighned and judged for his disobedience was thrust out of the garden of pleasure and the holy Angels kept him from the tree of life Thus was his happines sodainly changed into miserie in labour sorow to spend his dayes til the spirit goe out of him vnto God for judgment the body return to dust Man that is in honour and vnderstandeth not he is like to the beasts that perish Psalme 49. 20. Chapt. 2. Of the horrible miseries that Divils and men fel into after they had forsaken God That we may the better discern Gods grace vnto vs in Christ who hath freed vs from al calamities and restored vs to a most happy state from which we shal never fal let vs take a view more particularly of the many miseries which syn did bring vpon the creatures so wil the benifit of our redemption appear most precious our harts shal be filled with gladnes and our mouth with songs of prayse to him that hath saved vs from so great a destruction 2. The Divil having willingly rebelled against God repented not of his wickednes but being ful of malice set himself as an enemie against the Lord and his creatures And for this cause is named in Hebrew Satan that is ◠ffiend an adversarie enemie or resister hindering al good beginning and helping forward al evil He is caled also with his felowes Shedim that is wasters for the scath and hurt which they doe preying vpon the creatures and spoiling them and Seghnirim that is rough rugged or hayrie for the horror of ther hiew wherin they appeared like Satyrs or other vgly creatures and wherwith they terrified such as saw thē In Greek he is named Diabolos Divil that is a calumniator because he maliciously accuseth detracteth depraveth the persons words actions not of men onely but even of God himself He is caled also the wicked or malignant one for molesting with his fyrie darts endevouring mans ruine miserie the Tempter for assaying to draw men vnto sin a Serpent a Drago for his subteltie fiercenes and venemous nature an vnclean spirit for his filthines a lying spirit for his falshood and deceit being a Liar and the father thereof no truth is in him And though one Divil be principal yet hath he many partners caled his Angels al of them malicious and vnclean spirits like himself going about with him that roring lion to rend and to devour These spiritual wickednesses ar authors instruments and abettours of al maner vngodlines vnrighteousnes abomination and vncleannes they seek by al means to overthrow Gods kingdome to stablish their own therfore like ravenous birds they devour vp the seed of the word least men should believ it and be saved like envious men sow tares among the wheat and goe their way they corrupt mens minds with errors heresies the doctrines of Divils Great knowledg they hav to doe evil and ar therefore caled daemones that is cunning or skilful great abilitie also to effect it and ar therfore named principalities powers their captain being caled the Prince of this world for his effectual working in the children of disobedience is compared to a strong man armed keeping his pallace yet is he also raunging abroad and very diligent to work mischief therfore compasseth the earth to and fro and walketh about in it seeking to winnow the godly as wheat and make their saith to fayl And as ther is no end of these fiends wickednes in themselves their own abominable nature so neyther would ther be end or measure of their cursed actions and effects wer it not that God restreyneth their malice and hath set vp the kingdome of his holy son Iesus to loose the workes of the Divil to destroy abolish him 3 And as these fowl spirits being fallen from grace thus set them selves against God al goodnes so God againe cast them out of his favour from his presence wherin is the fulnes of joy from the cheerful light libertie and happines which they injoyed thrust them down into hell there keeping them in everlasting chaines vnder darknes vnto damnation in that day when he wil come to judge the world And although they have in the mean space some loosnes libertie not onely to range abroad in the world but even to appear before God in heaven when he pleaseth so to suffer them yet hav they no joy in his presence but horror trembling neyther is ther any comfortable communion between his majestie and them nor peace between the holy spirits them but Michael and his Angels warreth against them striveth with them and rebuketh them in the name of the Lord for his chosens sake Enmitie hath he also put warr between the saincts on earth and them the saincts whom he hath redeemed from their damnation by the blood of his beloved son by whose blood they overcome and vnder their feet the God of peace wil tread down Satan shortly In dread those
ear heard neyther came into mans hart are which God hath prepared for them that love him and neyther flesh nor blood but himself doth manifest them vnto vs and as his words are spirit and life so is it his spirit that sercheth al even the deep things of God reveleth them vnto vs and quickneth vs. 5. The promises which ar made vs we must embrace not by sight but by faith which is the evidence of thinges not seen And seem they never so vnlikely or vnpossible yet ought we not to doubt of them or reason against them through vnbeleef but even above hope to believ vnder hope being fully assured that he which hath promised is able to do it For as Sara received strength to bring forth achild when she was past age because she judged him faithful which had promised so contrarywise the children of Israel when God had brought them through the wildernes even to the borders of the land of promise yet could they not enter in because of their vnbeleef 6. The commandments of God how hard or vnreasonable soever they seem we must readily and cheerfully obey laying aside al excuses delayes feares or other things that may hinder vs knowing that all his precepts are perfect righteous pure and just Therefore when God calleth vs we must follow him though we know not whither we shal come wheÌ„ he sendeth vs to any place of danger we must goe though we know not what may befal vs there when he commandeth vs a thing that is both against nature of maÌ„ and promise of God we must obey without murmuring or reasoning yea even to the death must we be obedient that we may receive the crown of life 7. In all our trials and tribulatious we must in faith patience possesse our sowles We may not murmur though we want both bread and water nor speak against God though our way be never so grievous VVhen we be in danger of our foes pursuing vs we must not complain nor be affraid when they beset vs round about If God cause men to ride over our heads if he lead vs into fyre and into water if he give vs as sheep to be eaten scatter vs among the nations if he smite vs down into the place of dragons and cover vs with the shadow of death yet may we not forget him nor deal falsly concerning his covenant but in al these triumph as more then conquerours through him that loved vs. When in our troubles we exspect his salvation we must not make hast though it tary we must wayt if he hide his face from vs and be angry against our prayer so that we cry by day but he heareth not and by night but hav no audience if he put vs back as doggs vnworthy of his grace if he turn hiÌ„self to be cruel against vs to be enemie to vs with the streÌ„gth of his hand yet must we remeÌ„ber that he is the rock of our salvation and say I wil wayt for the Lord that hath hid his face from Iaakob and I wil look for him Lo though he slay me yet wil I trust in him 8 Notwithstanding al these what soever els we can do or suffer for his names sake yet must we empty cast down our selves before him confessing that we ar but vnprofitable servants we hav done that which was our dutie to doe it is nothing to the Almightie that we are righteous our weldoing extendeth not to him Neyther for our works done or of him foreseen to be done hath he saved caled vs with a holy caling but according to his own purpose and grace which was given to vs through Christ Iesus before the world was And because we ar al too wel perswaded of our selves our good deserts the Lord vseth two means for to humble vs the one is his Law which sheweth vs our syns and infirmities the other Corrections wherby he openeth our ears to cause vs to turne away our work that he might cover our pride of both these Solomon sayth the commandment is a lantern and the law alight correcttions for instructioÌ„ are the way of life 9. The Law reveleth our syns which lay hid within vs sheweth our weaknes to be greater then we could imagine For first we are alive in our own conceyt without the law and wil not stick to say Al that the Lord commandeth we wil doe But when he speaketh we can not endure to hear the law at his mouth but run away Or if we do receiv it it is with a vail over Moses face not discerning the true nature of the Law which is spiritual or end of the same which is to bring vs to Christ but in hypocrisie with hollow and covered harts imagining the outward observation therof howsoever it be to be sufficient But when it cometh in deed to our coÌ„science we die for syn which we thought was dead reviveth and taking occasion by the coÌ„mandemeÌ„t deceiveth vs and therby slayeth vs and when the law sayth Thou shalt not lust syn worketh in vs al manner of lust And as the Israelites having heard the thundring voyce of the Lord from heaven forbidding them to have any other Gods before his face did before forty dayes were expired forget both their promise and their fear God himself their saviour and made them Gods of metall so is it with vs al when the coÌ„mandement cometh syn aboundeth and appeareth to be syn yea out of measure synfull And because the wages of syn is death the law also causeth wrath which is reveled from heaven against all vngodlines and vnrighteousnes of men Then are we cast down with sight and horror of our wretched case and the more we strive to rid our selves out of these snares of hel the faster we are intangled for we find our selves carnal sold vnder syn so as if we have wil to do good yet finde we no meanes to performe it and without Gods grace we can neyther wil nor doe VVherefore we crie out vpon our misery and should die in despâ—yr wer it not that God did cause his favor in the face of Christ to shine vpon vs in whom being graffed by faith we ar dead to the law but alive vnto God by beleef in his son who hath loved vs given himself for vs and liveth in vs. Thus is the law a light to discover a fyre to burne a hammer to break whatsoever in vs is exalted against God is a scholemayster to lead vs to Christ that we might be made righteous by him after that we ar stript naked of our own misconceived righteousnes having our filthy garments taken froÌ„ vs may be arayed with chanâ—â—
wherby the eyes of our vnderstaÌ„ding are lightned and we know what is the hope of his caling and what the riches of his glorious inheritance is in the Saincts so he having opened our eyes we see the wonders of his law he causeth vs to vnderstaÌ„d the way of his precepts This is a special point of the happines of Gods people above al peoples of the earth that they hav both his Law for a light and himself for their instructer and so are all the taught of God and have an Oyntment from him that is holy wherby they know al things and need not that any man teach them but as the same anoynting teacheth theÌ„ all things Herevpon the Prophet sayd vnto God I have not declined from thy judgments because thou didst teach me and himself sayth vnto his people I am the Lord thy God which teach thee to profit and lead thee by the way that thou shouldest goe thine eares shal hear a word behinde thee saying This is the way walk ye in it wheÌ„ thou turnest to the right hand when thou turnest to the left Thus the secret of the Lord is reveled to them that fear him his covenant for to giv them knowledge he openeth their mind that they may vnderstand the scriptures he openeth vnto theÌ„ the mysterie of his will and ‡ filleth them with knowledge of the same in al wisdom and spiritual vnderstanding that so they may be partakers of his life as David sayth Give me vnderstanding and I shal live And that this grace proceedeth from his covenant and confirmeth the same himself sheweth when he sayth I will give them an hart to know me that I am the Lord and they shal be my people and I will be their God 9. An other of the gifts perâ—eyning vnto Life and godlines is Faith wherby our Fathers walked with God pleased him wrought many good works obteyned good report and in the end the salvation of their sowles This grace we have not of our selves it is the gift of God who openeth the dore thereof vnto his chosen people which therefore is caled the faith of Gods elect and wondrous is the force thereof in our sowles for by it all things are made possible to vs it is our brestplate it is our shield wherby we quench all the fyrie darts of the Divil it is the victorie whereby we overcome the world by it we walk whiles we are pilgroms here on earth and absent from the Lord by it we staÌ„d in the grace favour of God by it we Live by it our God doth purifie our harts and through it doth keep vs by his power vnto salvation 10. This Faith doth alwayes respect the word of God from whence it ariseth and by which it is wrought in vs through his Spirit which therfore is caled the word of faith and is no vayn word concerning vs but is our Life It looketh also vnto al Gods oracles teaching vs to beleev al things that are written in the law and prophets and in the gospel It causeth vs to apprehend Gods ancient mercies shewed to our fathers as belonging also to vs for so we learn of the Apostles to apply the promise of Gods presence and continued favour with Iosua his imputation of justice vnto Abraham the boldnes and courage of David vpon Gods assistance generally whatsoever things are writteÌ„ aforetyme as being written for our learning comfort and encrease of faith So also wee learne of the Prophets which spake of things done long before as if they had been seene and felt by themselves Hoseas sayth of Iakob God found him in Bethel and there he spake with vs the Psalmist singeth of Gods bringing Israel through the Sea Iarden He turned sea into drie land they passed through the river on foot there did we reioyce in him According to whose examples we that now live and beleev because we have received the same spirit of faith with the Patriarches and have obteyned a like-precious faith with the Apostles may also say with them my welbeloved is mine Iam his I know that my redemer liveth and I live by faith in him who hath loved me and given himself for me 11. The most excellent fruit that we reap of Faith is our IustificatioÌ„ in the sight of God by his grace in Christ Iesus For whereas two wayes of Life Iustice are set before vs in the scriptures the one by keeping the Law of the Lord even al his precepts of which it is sayd The man that doth them shall live by them and again This shal be our Iustice before the Lord our God if we take heed to keep all his commandements as he hath coÌ„manded vs the other by faith in Christ as it is written God so loved the world that he hath given his onely begotten Son that whosoever beleeveth in him should not perish but have everlasting life the first of these wayes is such as no flesh can be justified by For though the Law coÌ„sisteth of Living oracles and every coÌ„mandement is holy and just and good yet by reason of syn that dwelleth in vs the same coÌ„mandement which was ordeyned vnto life is found to be vnto vs to death For syn taketh occasion by the commaÌ„demeÌ„t deceiveth vs therby killeth vs as when the Law sayth Thow shalt not lust syn worketh in vs al maner of lust so the Law is the life and strength ofsyn in vs that aâ— carnal and sold vnder syn and syn is made out of mesure synful by the commandement the Law entred that the offence might abound Therfore can it not giv vs Life neyther was it given to that end but was added vnto the promise of grace by Christ because of the transgressions and by it cometh the knowledge of syn it also condemneth and curseth al syn and synners and through it are we dead vnto it that we might live vnto God For the terrours therof tormenting our synful sowles we ar forced to seek refuge from Gods wrath in some other which we can not find in any but in Christ whom God hath proposed to be the reconciliation for al our syns whom we apprehend by faith vntil faith come ar kept fast and as it were locked vp vnder the Law wherof we have this excellent vse and benifit that it is a child-leader or scholemayster to bring vs vnto Christ. In whom the justice of God is satisfied for al our trespasses by his death on the tree wheron he was made a curse for vs and redemed vs from the curse of the Law And so our syns which were imputed vnto him shal no more be imputed vnto vs but forgiven for his
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
faith and not by sight for our life is hid with Christ in God his spowse is black for the Sun hath looked vpon her her own mothers sons hav been angry against her and al the glory of the kings daughter is inward And furthest astray are such vayn men as imagine to themselves a state of perfection as if they had already attayned the resurrection of the dead do disclaime al Churches and societies where synnes are to be seen Moses face is hid froÌ„ theÌ„ as with a veil they discern not the vse of his law nor end of his ministerie for a veil covereth their harts neyther see they the possession that syn hath in them yea in al Saincts so long as they dwel in these howses of clay for which cause they sigh desiring to be clothed with their howse which is from heaven to be loosed and to be with Christ. And when the voyl shal be taken from those mens harts who so farr mistake themselves to be that they are not they wil crie with the Leper I am vnclean I am vnclean wil remeÌ„ber their wares and be ashamed never open their mouth any more because of their shame but will judge themselves worthy to be cut of for al their evils that that they have coÌ„mitted Such also as eyther of ignorance or worse humour doe vnorderly depart and rend themselves vpon every occasion from the church and body of Christ wil walk better when they have learned to bear one an others burden and tread in the steps of Christ his prophets and Apostles who vsed al good means with patience to reclaim the offenders before they forsook them Yet because the faith must not be held in respect of persons neyther may we folow a multitude to do evil and it often falleth out that the faithful city becometh a harlot and they which wer yesterday Gods people are risen vp on the other syde as against an enemie therfore the Saincts should be wise in hart and not hold communion with any but in the Light in the faith in the true worship of God for he is gealous even over his own people and wil not spare their misdeeds but wil take his kingdome from them and remove the caÌ„dlestick out of the place if they repent not as he saith by his prophet You onely hav I knowen of al the families of the earth therfore wil I visit you for al your inquities Thus may ChristiaÌ„s walk as they ar counselled by the wisdom of God not being just overmuch neyther wicked overmuch laying hold and not withdrawing their hand from this that he which feareth God shal come forth of them al. For this cause hav I endevored though the vnfittest among many to help forward in the way of truth such as love the same with me and hav penned this treatise folowing for their sakes that hav not meanes and leysure to serch the scriptures as they should and would or by reason of their weaknes cannot gather and compare the scriptures togither for their coÌ„fort assurance in these points as they desire I have laboured both for playnnes brevity as I could in so large ample argument by references rather sent the reader to look himself into Gods book then to insist vpon collections or expositions of mine own Wherin if any places be alleged amisse or impertinent or things gathered otherwise then the text wil afford as through my ignoraÌ„ce or vnheedines no doubt many may â—e I humbly ask pardon for the same both of God and his people and do 〈◊〉 â—â—â— reader not to rely vpon my judgment in any thing but as himself by the wisdome of Gods spirit shal see agreable vnto truth For if any shal buyld vpon my words with out sure ground from the Law of the Lord he shal first offend God who hath given his scriptures by divine inspiration to teach and perswade al truth to improve and correct al error to instruct in righteousnes make men perfect vnto every good work he shal injury me also who have written these things to be tryed and examined by Christs law not to be accepted for a law and he shal injury his own sowl by relying vpon the word of frayl man whose breath is in his nosthrils which cannot stablish the hart nor assure the conscience in any thing Let therfore the grasse wither the flower fade for it is the word of our God that shal stand for ever Finally this one thing I would advertise thee of good reader that somtimes I alledge the scriptures otherwise then our coÌ„mon translations hav them when the force of the Original words doth afford an other or more ample sence Herin I fear not to be blamed of any that love the truth in incorruption and for the places so changed I leave them to their trial that are men of judgement The Lord who is author of every good gift vnto al men who passeth by the syns of his servants and covereth al their trespasses passe by in mercy whatsoever in this work is done amisse turn these my labours to the glory of his name the benefit of his people Amen Henry Ainsworth The contents of the Chapters Oâ— the communion and peace that was at the first and how soon it was broken Chapt. 1 of the horrible miseries that Divils and men fel into after they had forsaken God Chapt. 2 Of mans redemtion the renewing of his peace by the grace of God in Iesus Christ. Chapt. 3. Who be the Saints of this communion Chapt. 4. Holynes or sanctitie what it is Chapt. 5. How holynes is given vnto God and Christ and how vnto creatures Chapt. 6. How the word was communicated with Adam his children and of the Saints interest in the same Chapt. 7. How God by his word hath alwayes called and separated a people from communion with Divils and wickedmen to the fellowship of his grace by faith in Christ. Chapt. 8. How farr we must avoid communion with Divils and how far with wickedmen Chapt. 9. How the Saincts are caled out of themselves taught to forsake their own wayes and works that they may have communion with God in Christ Chapt. 10. Of the coÌ„munion that we have with God in general Chapt. 11 Of the coÌ„munion that we hav with Iesus Christ our mediatour Chapt. 12 Of our coÌ„munion with the holy Ghost Chapt. 13 How the foresaid coÌ„munion peace between God his Saints is somtimes interrupted by their syns what vnrest and trouble they then feel in themselves how their ancient peace is renewed Ch. 14. Of the communion that the Saincts have in this life with Angels Chapt. 15 How the Saincts on earth are called to a holy coÌ„munion among themselues Chapt. 16. How the Saincts gather into coÌ„munion grow up vnto a body or church Chap. 17.
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
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
one shepheard that hath made one sheepfold and are therfore exhorted to be al of one mind and to lov as brethren For so was it prophefied of the latter dayes that peoples should ioyntly seek for knowledge of Gods wayes in the mountayn of his howse and nation not lift vp a sword against natioÌ„ nor learn to fight any more 4. From hence ariseth the coÌ„munion of love al Gods graces and blessings among the churches wherin our elder sister the Congregation of Israel hath walked before vs for an example For she had mind and care of vs when we were smal and without breasts not able to bear or nourse vp children to the Lord she prayed for vs vnto God made mention of vs to her acquaintance taught her children by many prophesies to exspect our birth caling and coÌ„joyning in one spiritual body faith worship and religion And now that we through Christ hav obteyned this riches mercie though it be by her fal and diminishing we ought both to nourish vnity peace among our selves and to remember her again who notwithstanding her present miserie is beloved for her fathers sakes shal againe obteyn mercy which what wil it be vnto vs but life from the dead 5. Examples also we have of yâ— churches in the Apostles dayes who coÌ„municated ech with other in blessings spiritual and temporal as amongst others cheifly appeareth in those two loving sisters the Churches at Ierusalem and Antiochia the one of which wer Iewes the other Gentiles For they in Ierusalem hearing that many in Antioch wer turned vnto Christ sent for their further edification Bainabas vnto them a good man and ful of the holy Ghost and of faith by whose meanes much people joyned themselves vnto the Lord. The Antiochians knowing as the Apostle sayth that if they were made partakers of their spiritual things their dutie was to minister vnto them in carnal things wheÌ„ they heard of a famine foretold to come over al the world sent succour to their brethren in Iudea by the hands of Barnabas and Saul Again when ther grew a dissention by meanes of false doctrine sown amoÌ„g theÌ„ they sent the sayd Paul and Barnabas for advise and help vnto Ierusalem which church after great disputation even by the Apostles themselves sent back choise and chief men of their own company to Antiochia with Paul and Barnabas and wrote letters also of the same matter so botâ— by word writing the multitude of beleevers there were confirmed in the trueth and rejoyced for the consolation 6. Thus have we a pattern and president of Christian duties between Churches in that Church which first was crowned with the name of Christians have besides this many other instructions and exaÌ„ples proposed in the scriptures as of the Churches in Macedonia so ready and instant to bestow grace and fellowship of ministring to other Saincts of Corinth also in the like case whose readines of mind Paul boasted of to other congregations and their zele provoked many And wel was it with the churches theÌ„ which strove not for primacie nor knew no preeminence one over an other but walked al as brethren vnder one Archpastour Christ who stil walked among theÌ„ visiting the wayes and works of those golden candlesticks whose lights shined not onely in them selves but vnto others so as they wer followers of the Apostles of yâ— Lord ensamples to their sister churches in doctrine faith vertue folowers of theÌ„ in patience for which the Apostles rejoyced in the churches of God Herevpon followed prayers one for another thanks salutations with al other means to nourish lov and continew peace Then was fulfilled the prophesie of Isaiah which foretold of a path from Aegypt to Asshur that is from one church and nation of the Gentils to another wherby they should come and coÌ„municate togither in the worship of God Israel also being a third with them even a blessing in the midds of the land as we hav seen before in the church at Ierusalem and the blessing of the Lord vpon it in this holy coÌ„munion saying Blessed be my people Aegypt and Asshur the work of my hands and Israel myne inheritance 7 From these few examples coÌ„pared with the former general duties of al Christians may appear how churches owe help comfort and refreshing one to another as they hav need ability and should not one envie or vex an other but as Ephraim and Iudah flee togither vpon the shoulders of the common enimie yet avoiding both ambition confusioÌ„ For although we may advise exhort warn reprove c so far as Christian love and power extendeth yet find we no authority committed to one congregation over an other for excoÌ„municating the same as every church hath over her own members Christ reserveth this power in his own hand to remove the Candlestiks out of their places if they syn and repent not And he in his Epistles to the seven churches dealeth with every of them severally for their own estate and faults not imputing the syns of one vnto an other though the admonitions given to every one were to be a warning to al churches eveÌ„ whosoever had an ear to hear Neyther may members disorderly runn from church to church which may work trouble and confusion for avoiding wherof in the Apostles dayes letters of coÌ„mendation wer written for such as by occasion traveiled to other places that they might be esteemed and received as brethren as on the contrary false teachers hereticks excommunicats and such like be shunned avoided 8. As for communicating with an other church when it lieth in syn Christians ar to consider the rules meÌ„tioned in the former chapter For when they may not partake with their own congregation vnto which they ar joyned neyther may they partake with an other being in the same estate and transgression A Multitude cannot make an evil thing good neyther can many or al churches togither justify or make tollerable that which Gods law condemneth for al men though they be layd togither in the ballance ar lighter then vanity as the prophet sayth It is iustice according to the true proverbe which exalteth a nation but syn is the shame of peoples As therfore when Israel was in trespasse Iudah was forbidden to syn and every godly Iew to go to their assemblies so the Christians in Sardi which wer commended of Christ for not dofiling their garments in the syns of that church could not hav been blamelesse if they had joyned with their sister church of Thyatira wher Iesabel sate as Doctresse to teach to deceiv Gods servants 9. When â—holah the church of Samaria had defiled her self with the idols of Asshur and was therfore chastised of God it should hav been a warning to Aholihah the