them outwardly by kingdome priesthood and prophesie he gave them also his good Spirit to instruct them and Iesus Christ his Son the Angel of his face or presence saved them yet they both envied Moses and Aaron the holy one of the Lord and often provoked grieved tempted God himself and limited the Holy one of Israel they rebelled vexed his holy Spirit the Spirit of the Lord which had given theÌ„ rest therefore was he turned to be their enimy and fought against them In these last dayes of the Gospell we are also taught how some that have tasted of the heavenly gift were made partakers of the Holy Ghost yet fall so away that they caÌ„not be renewed vnto repeÌ„tance So that even wicked men and reprobates do often receive the gifts of the Spirit whereby they do many great works yet are not benifited hereby vnto salvation for they have not the grace of God to sanctifie those gifts seal theÌ„ vp vnto the day of redemption therfore God taketh his holy Spirit from them and sometyme sendeth his evil spirit in sted thereof to vex them as he did vnto Saul this worthily seing there are of these wretches that do even despite the Spirit of grace 7. But the Saincts elect of God have an other manner coÌ„munion with the Holy Ghost for their help comfort and sanctification in this life and assurance of life eternall For because they are sons God sendeth the Spirit of his son into their harts which crieth Abba Father so they are no more servants but sons and heyrs also of God through Christ who hath obteyned of his Father this Comforter to abide with them for ever even the Spirit of truth whom the world cannot receiv because it seeth him not neyther knoweth him but they know him for hee dwelleth with them shal be in them their bodies are the Temples of the Holy Ghost 8. The communion which the Saincts have with the Spirit is in many particulars and that from the beginning of their dayes vnto the end For Ieremiah was sanctified and Iohn Baptist filled with the Holy Ghost even from their mothers wombs And we all that are born of God have our regeneration and new birth of the Spirit according to his mercy are saved by the washing of the new birth the renewing of the Holy Ghost 9. The word of God which it the immortal seed whereby we are begotten hath alwayes been vttered explayned and vnderstood by means of this Spirit David testifieth of himself that the Spirit of the Lord spake in him his word was in his tongue our saviour Christ and his Apostles doe witnesse also the same concerning him so the things that he spake we must receiv as the sayings of the Holy Ghost The like is to be minded for Isaias Michaias and al other Prophets by whose hands the Lord protested among his people by his spirit for Prophesie as the Apostle saith came not in old time by the wil of man but holy men of God spake as they wer moved by the Holy Ghost the Lord Iehovah his Spirit sent them Yea Christ himself had the Spirit of God put on him that hee might shew judgment to the Gentils and was anoynted with the Spirit that he might preach the Gospel to the poor and vnto the Apostles whom hee had chosen gave he coÌ„mandements through the Holy Ghost who also having received the Spirit which is of God spake the things that were given them of him not in the words which mans wisdome taught but which the holy Ghost did teach them so preached they the Gospel vnto the Saincts by the Holy Ghost sent down from heaven 10. Vnto this Gospel of salvation first preached by the Lord and after coÌ„firmed by them that heard him God bare witnes both with signes and wonders and with divers miracles and gifts of the Holy Ghost For to one as the Apostle sayth was given by the Spirit the word of wisdom to an other the word of knowledge by the same spirit to an other Faith by the same Spirit to an other the gifts of healing by the same Spirit to an other the operations of great works to an other Prophesie to an other discerning of spirits to an other diversities of tongues to an other the interpretatioÌ„s of toÌ„gues and al these things wrought even the self same Spirit distributing to every man severally as he would 11. But these spiritual gifts though they were powred out vpon many yet are they not neyther ever were given vnto al as it is written Are al doers of miracles have al the gifts of healing doe al speak with tongues doe al interpret Agayn to al that have them they ar not seals of the adoption of Sons for if men have prophesie and know al secrets and al knowledge if they have al fayth so that they can remove mountayns and have not Love they ar nothing Yet is this manifestation of the Spirit given to every man to profit withall as the Apostles were Gods witnesses concerning the things which they sayd so was the holy Ghost whom God gave to them that obeyed him the Spirit was one of the three witnesses on earth as the Apostle Iohn sayth 12. As the mysterie of Christ was reveled to his holy Apostles and Prophets by the Spirit they preached the Gospel vnto others by the Holy Ghost sent down froÌ„ heaven as the ordinary permanent officers of the Churches are made Overseers by the Holie Ghost to feed the Church of God so by the hearing of Faith preached do men receive the Spirit which God openly shewed when while Peter yet was speaking the Holy Ghost fel on all them which heard thâ—â— word And as by the work of the Spirit the word is received and beleeved so is the same also obeyed kept and reteyned through the Holy Ghost that dwelleth in us The Sacraments also have by him their effects in vs as it is written by one Spirit are we al baptised into one body whither Iewes or Greeks whither bond or free and have bene aâ—â— made to drink into one Spirit 13. And having thus our new birth caling vnto and stablishing in the faith by the work of the holy Ghost we ar further by him confirmed comforted emboldned assisted in al our spiritual battels against Satan this world and our own corruptioÌ„s For wear streÌ„gthned by Gods Spirit in the inner maÌ„ being armed with the word of God which is the sword of the Spirit we stand fast and though the enimy come like a flood yet the Spirit of the Lord shal chase him away as sayth the Prophet And in rebuking the world he vseth great boldnes convincing them of syn of righteousnes and of judgement so
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
glory of God al precious ornaments of his Spirit And so greatly doth the King delight in her bewty that the words which were spoken to the first woman Evah how her desire should be vnto her husband are now on the other hand as touching the affection of love applied by the Spowse vnto him whom her sowl loveth I am my welbeloveds and his desire is towards me 28. From all that which is before spoken of the Cōmunion that God hath caled vs vnto with his Son it followeth that whatsoever justice and holines was in Christ manifested in the flesh eyther by nature or by actiō the same is made ours by grace and imputation as on the contrary whatsoever syn vnrighteousnes is in vs by nature or action the same is made his by imputation and by him is healed and taken away that it can not be we now should perish if we hold fast our faith and confidence of rejoycing vnto the end Whatsoever troubles sorrowes or tentations syn onely excepted do befall vs in this life the like have befalle◠vnto him were by him overcome and shal from vs as already they are from him be done away Finally whatsoever freedom liberty Christ as mā in ordinarie estate had on earth cōversing amōg men◠the like hath he given dayly giveth confirmeth vnto Christiās whither we respect the spiritual law of God or the politick lawes of men and civil states For he it is that liveth in vs himself is ours and we are his graffed into his death and resurrection to eternal life he hath given his glory vnto Israel even the glory that the Father gav him hath he given vs that we may be one as the Father and he ar one he in vs and God in him wher he is ther shal we also be to behold his glory though for the present we walk by faith and not by sight and it doth not yet appear what we shal be The cōsideration of which riches of his grace may cause vs to say with the prophet how great is his goodnes how great is his bewtie And we may conclude with the last word of Moses the man of God Blessed art thou o Israel who is like vnto thee o people saved by the Lord the shield of thine help and which is the sword of thy glorie therfore thine enimies shal be in subjectiō to thee thow shalt tread vpon their high places CHAP. XIII Of our Communion with the holy Ghost ALthough the fellowship that we have with the holy Ghost who is one with the Father and the Son may much be discerned by that which is before spoken of God of Christ yet because the scripture speaketh many things of the work of Gods Spirit in vs and particularly of the Cōmunion of the Holy Ghost with vs it wil be for the good and comfort of the Saincts to consider the graces and benefits that do come vnto them by this cōmunion also in particular 2. And this the rather for that the Spirit is the Comforter that other Comforter or Advocate which the Father at Christs request doth give vnto vs for to abide with vs for ever and chear vs in the absence of our Lord Iesus from vs who is gone vnto his Father and ours that we should not be left as orphans on earth destitute of help and comfort amids our many trials and tribulations 3. Very great is the grace admirable the strength and consolation which this Comforter giveth to the Saincts as the example of the Apostles themselves doth confirm who al the while that Christ was with them in this world though he ceased not to teach inform thē to comfort and embolden them to reprove and blame them as there was occasion yet were they weak and faint in faith fearfull of their enimies forgetful of Christs promises without vnderstanding of his mysteries and overcaried many wayes with their own infirmities But when he had sent down vpon them the promise of his Father endued them with power from on high baptising them with the holy Ghost then began they to speak with other tongues as the Spirit gave them vtterance the wonderful works of God shewed great boldnes in preaching the word with great power witnessed the resurrection of the Lord Iesus and many signes and wonders were shewed by their hands and they ceased not to teach and preach Iesus Christ amongst many troubles rejoycing that they were counted worthy to suffer rebuke for his name 4. Neyther vnto them alone was the holy Ghost given though the abundance of his graces was powred most plentifully vpon them but al that in those dayes or before or synce do beleeve in the Lord Iesus Christ ar sealed also with the same spirit of promise furnished in some mesure with the gifts of the same Which grace the Lord himself proclaymed in that last and great day of the Feast of Tabernacles saying He that beleeveth in me as sayth the scripture out of his bel'y shal flow rivers of water of life speaking this of the Spirit which they that beleeved in him should receiv for if any man have not the Spirit of Christ the same is not his 5. As ther is but one God and Father of al and one Lord Jesus Christ so is ther but one and the same Spirit although for the diversities of gifts which that Spirit distributeth among the Saincts the scripture sometime speaketh as of seven Spirits which ar before the throne of God seven being a ful and perfect number and signifying Many and these seven Spirits be the seven hornes seven eyes that is the manifold and absolute power providence of the Lamb Christ Iesus of whom it was prophesied that the Spirit of the Lord should rest vpon him the Spirit of wisdom and Vnderstanding the Spirit of counsel of strength the Spirit of knowledge of the fear of the Lord of whō also it was witnessed God giveth him not the Spirit by mesure 6. The Spirit as he was at first creator of the world with the Father the Son garnished the heavēs so is he stil the finger of God that worketh effectually al his actions creating the creatures renewing the face of the earth And generally as God speaketh vnto men outwardly by the ministery of his word so sendeth he also inwardly motions of his Spirit against which many struggle to their just judgement In the old world Gods spirit strove in man as his word was preached by Noah but they sayd vnto God Depart from vs wherfore they were wrinckled before the time and the flood was powred out vpō their foundation Whē Israel came out of Aegypt the Lord sent before them Moses Aaron Miriam to guyd
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
many people should provoke one another to go vp to the mountayn and howse of God wher he would teach them his wayes and they would walk in his pathes because the law was to go forth of Sion the word of the Lord from Jerusalem Wherefore Christ often visited the Temple and synagogues as did also his disciples to shew how he regarded the assemblies of his people in which he vttered so many gracious words and wrought so many great miracles And after that he had gathered a new people to himself they also vsually met togither for the food of Gods word and other holy things in the churches or assemblies where Christ had given gifts vnto men in the persons of his officers for the gathering togither of the Saincts edification of his body Then the nations walked in the light of Ierusalem there the Lord gathered his sheep into their folds wher they might grow and encrease set vp shepheards over theÌ„ which should feed them he fed them in good pasture they lay in a good fold he brought them to their rest reduced that which was driven away bound vp that which was broken and strengthned the weak by the doctrines of his gospel There God is very terrible in the mysterie of the Saincts whiles by the fyre of his spirit he causeth on earth in his heaveÌ„ly teÌ„ple lightnings and Voices and thundrings and earthquake and much hayl For the words that his wise men there speak given by him the One pastor are like goâ—ds to excite and stir vp our dul nature that being pricked in our harts we may be drawn to repentance like a fyre to devour the adversaries like a two edged sword to execute vengeance like a â—aÌ„mer to break the stone like mighty weapons of war to cast down bulwarks and whereby the wise goeth vp into the citie of the mighty and casteth down the strength of the confidence thereof Again there are vttered the words of life which quiâ—ken the hearers and bring theÌ„ oâ— of the graves of syn the words oâ— reconciliation which make peacâ— between God and the conscience are as flagons of wine and comfortable apples to refresh the siâ— sowl even the words of salvation and of eternal life These Chrisâ— putteth in the mouthes of his ministers and by the oyl of his spirit causeth the seven lamps of the golden candlestick of his law to give light continually in his tabernacle With these waters he moystneth the garden of his church and the several roots and brnches of the same wherevpon such as are planted in the Lord howse do flouâ—ish in his courts stil bring forth fruit their leaf fadeth not neyther doth their fruit fayl because their waters run out of the sanctuarie 7. A third reason of the Saincts gathering togither is that they might the better resist the coÌ„mune adversaryes For ther is warr continual between the serpents seed and the church and they band themselves togither to beseâ—t the â—ents of the Saincts and the beloved city Against that kingdome of darknes God gathereth and setteth a coÌ„trary kingdome a band of Christian soldjers or heavenly warriours the host of the Lord who standing fighting togither vnder the banner of his gospel by the conduct of his Spirit and Christ their captaine are an help strength and comfort one to another These come willingly at the time of assembling Christs armye in holy bewty among them ar guids and leaders the overseers of the Churches as the charrets horsmen of Israel they ar al furnished with the armour of God having his word for asword his faith for a shield his salvation for a helmet vpon their heads These weapons of their warfare ar mighty through God and here are more shields targets theÌ„ hung on Davids towr the trumpets of the Lord do sound an alarme against the enemies and in their conflicts the people of God do help one another as need requireth wherby they ar emboldned and comforted among themselves ar terrible to their foes as an army with banners and having fought togither the good fight of faith do get the victory over the Dragon and his Angels by the blood of the Lamb through many afflictions so at last doe triumph in glorie 8. A fourth cause and benifit of this societie is the mutual ayd strengthning and consolation one of another in al other ChristiaÌ„ duties both publick private For as the several members of a mans body ar serviceable to the whol and each to other so ar the Saincts among themselves having every one their mesure of faith their diversity of gifts and graces from God that what is wanting in one may be supplied by an other And as the eye cannot say to the hand nor the head to the feet I have no need of yow so cannot the least member in the church of Christ be refused as vnnecessarie but may be beneficial to the greatest For as yton sharpneth yron so doth man sharpen the face of his friend And hence doe arise the mutual exhorting and building vp one of another in the faith labouring together vnto the truth admonishing the vnruly comforting the feble minded bearing with the weak considering one another to provoke vnto love and good works rebuking for syn trespasse confessing of faults one to another praying one for an other bearing one anothers burden rejoycing with them that rejoyce weeping with them that are in trouble communicating to the afflictions and distributing to the necessities one of an other visiting them in sicknes mourning labouring together in prayer for theÌ„ with many other offices of like nature for the refreshing of soul bodie al which ar found and felt in this holy communion and body wherin if one member suffer al suffer with it if one be had in honour al rejoyce with it so neer a conjunctioÌ„ doth Gods spirit work in the hartes of the faithfull which maketh them to look not every man on his own things but every man also on the things of others 9. For these and the like reasons hath the communion aud societie of the Church bene alwayes praysed sought for loved and estemed For as God though he love his people and hath al his saincts in his hand yet loveth the gates of Sion above al the habitations of Iakob so his people likewise hav loved the habitation of his howse desired this one thing of the Lord that they might dwel in the same al dayes of their life to behold the Lords bewty and to inquire in his temple esteming a day in his courts better theÌ„ a thousand other where lamenting their lot when they were exiled therfroÌ„ powring out
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
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
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
life also and conversation he shewed all manner holynes without syn or spott For such an high priest it became vs to hav as is holy harmlesse vndefiled and separated from synners And he giveth holines and purity to his church for whose sake he sanctified himself and is therfore worthily intituled the holy one of God even the Holie of holies vnto whom the Seraphim doe sing as he sitteth on the high throne of his glorie within his temple Holy holy holy is the Lord of hosts 3. The Angels are spirits holy by nature so created of God at the first and hauing kept their original are stablished by Gods election through Christ their head in their holy happy estate for ever therfore carie the title of Angels elect and holie Yet even these heavenly spirits being compared with God himself the bottomlesse fountaine of holines ar as impure in his sight hide their faces though through the grace of God by which they ar confirmed they alwayes doe behold his face 4. Holines in men by nature ther is not any for they ar sinners vnclean from the wombe children of wrath and rather to be reputed beasts then men having lost the holines wherin God at first created them as before is shewed But holines is restored againe to men by the Lord as it is written I The Lord sanctify you and againe Now the God of peace sanctify you throughout wherfore he caleth himself the Lord our Holy one 5. This our sanctification is ascribed vnto the Father according to the prayer of Christ Sanctify them with thy truth and in the epistle of â—ude to them that ar caled and sanctified of God the Father It is ascribed to the Son who loved the church and gav himself for it that he might sanctify it and of God is made vnto vs wisdome and justice sanctification redemption Also to the holy Ghost as it is written ye ar washed ye ar sanctified ye ar justified in the name of the Lord Iesus and by the spirit of our God 6. Our sanctification in Christ is two wayes First by imputation of that which himself wrought for vs when by the wil of God we wer sanctified by the offring of his body once and thus are we washed from our sins in his blood and God reconciled vs to himself in the body of his flesh through death to make vs Holy and vnblameable without fault in his sight SecoÌ„dly it is by his own gracious work in vs baptising vs with the holy spirit into his death burial resurrection that our old man being crucified with him the bodie of sin might be destroyed henceforth we should not serv sin but give our members servants vnto righteousnes in holynes and so being freed from sin and made servants vnto God may have our fruit in holines and the end everlasting life Both which wayes of our sanctification vvere shadowed out vnto Israel by blood and by oile 7. For when the body of that church was purged once a year the blood of the syn offring was sprinkled in the inmost holy place of the Sanctuary and vpon the altar without to â—ense and sanctify them from the sin and vncleannes of the sons of Israel When the priests were consecrate the blood of their sacrifice was put vpon their right eares thumbs toes and sprinckled vpon their bodies and garments that so they might be sanctified even as before at the making of the covenant the people had beÌ„ sprinckled with blood The holy Ghost thereby signifiing how by the blood of Christ much more our coÌ„sciences should be purged and therefore caleth it the blood of the testament wherwith we are sanctified 8. The precious oynting oyle made of principall spices and called holie did hallow and sanctifie the Tabernacle and al therin the brazen alter and all his instruments the Laver and his foot the Priests their garments on whom it was sprinckled together with the blood of their consecraion for their sanctification and figured out the graces of the Spirit and oyntment that wee have from him that is holy that Christ and his spirit being in vs the body may be dead because of syn and the Spirit life for righteousnes sake whiles the anoynting that we have received dwelleth in vs Christ as a bundle of myrrh lodgeth betweene our brests Thus are we made an acceptable sacrifice vnto God beeing sanctified by the holy Ghost 9. The outward means which God vseth for our sanctification is his truth or word as it is written Sanctifie them with thy truth thy Word is truth By this word fayth is wrought in vs which fayth purifieth the hart sanctifieth the beleevers and causeth them to sanctify the Lord as vnbeleef maketh men that they sanctify him not and therfore is worthily caled the most holy faith The seals of the covenant do also confirm and help forward our faith and sanctification yea even the chastisements of God vpon vs have this vse end that we might be partakers of his holines And we by prayer obteyn at Gods hand as other blessings so this sanctification both of our selves and of al his creatures to our vse Finally this grace is conveyghed both into our bodies into our spirits even into the whol man throughout so great is the Holy-one of Israel in the mids of vs. CHAPT VII How the word of God was communicated with Adam his children of the Saincts interest in the same Forasmuch as the word of God is the truth wherby we our selves ar sanctified and al his creatures vnto our vse even the immortal seed by which we ar begotten and born anew of Gods own wil that we should be as the first fruits of his creatures and the syncere milk without guile wherby we ar nourished grow in faith let vs take a view of this tresure and tree of life which is better to the Saincts then thowsands of gold and silver sweeter also then honey or the honey comb even sweetnes to the sowl and health to the bones which if a man keep he shal never see death 2. Three wayes ther are wherby God maketh himself knowen vnto meÌ„ The first is by his works for the invisible things of him that is his eternall power and Godhed ar seen by the creation of the world the heavens declare his glorie the firmament sheweth the work of his hands the beasts if they be asked wil teach man the fowles of the heaven wil tel him the earth wil shew him and the fishes of the sea wil declare vnto him for how manifold ar the works of
for as Solomon sayth It leadeth vs when we walk it watcheth for vs when we sleep wheÌ„ we wake it talketh with vs. Also it is lively mighty in operation sharper then any two edged sword entring through even to the dividing asunder of the sowl the spirit of the joints marow and is a discerner of the thoughts and intents of the hart and Christ hath sanctified and clensed his church by the washing of water through this word as also himself sayd to his disciples Now ar ye clean through the word which I hav spoken to yow 17. And vnto this church hath he specially coÌ„mended committed those heavenly oracles binding vp the testimonie and sealing vp the law among his disciples directing his words writings vnto them promising that his spirit which is vpon them his words which he hath put in their mouth shall not depart out of their mouth nor out of the mouth of their seed nor their seeds seed for ever Who againe rejoyce for this word as if they had found a great spoil and their lips do vtter praise when he hath taught them his statutes And having all and every of them a commune right in this treasure they vse it for the good of their own sowles and one of another teaching exhorting admonishing reproving and comforting one another which that they may the better doe they are willed the word of Christ should dwell in them plenteously that if any man speak it may be as the words of God Hear my law ô my people incline your eareâ— vnto the words of my mouth Psal. 78. 1. The secret things belong to the Lord our God but the things reveled belong vnto vs and to our children for ever that we may do all the words of this Law Deut. 29. 29. CHAP. VIII HOw God by his word hath alwayes called and separated a people from communion with Divils and wicked men to the fellowship of his grace by faith in Christ. VVHen our first parents had revolted from God forsaken his word the ground of their faith and obedience and embraced the contrarie word of the Serpent wherby they were brought vnto syn by syn being finished vnto death they were estranged from God affrayd of his face and voyce ashamed of themselves sought to shrowd them among the trees to hide their shame with â—igleaves and to excuse theyr syn by traÌ„slating the fault vnto others the man to the woman given him of God the womaÌ„ to the serpent but shewed no repentance neyther asked mercy for their misdeeds though they were suÌ„moned to the judgment of God Wherfore had not his grace prevented them they had proceeded on to all manner impietie as did and do the Divils whoÌ„ God hath left in their wretchednes in whose slavish subjection they and wee all their children had continued captives vnto eternal damnation 2. But God immediatly manifested his purpose according to his election of grace by giving to men that were dead in syn the word of life whereby they were revived by which word he called them from Satans service to his own again by fayth in Christ who should in tyme become the womans seed and crush that Serpents head for his chosens sake He also brake that cursed amitie between men and Divils and sayd that the would put enimity between them not that only but between the Serpents seed that is the wicked men and reprobates who are named the sonnes of Belial and of the Divil and the womans seed that is Christ his church even all men and women that should embrace the faith of the woman now named Evah that is Living and the mother of all that live 3. And Adam which had shewed that singular faith in Gods promise by naming her Life whom of late he accused to be the instrument of his death informed his childreÌ„ in this grace of God who together with their parents professed one commune faith obedience which also they testified by their service and sacrifices offred to the Lord. Thus he his howse were freed from Satans bondage by the word of truth the Gospel which was taught them and were made Saincts by calling 4. But Cain who was the first seed of the serpent and therefore sayd in scripture to be of of that Wicked-one being an hypocrite and without faith for which cause his works also were evil though he were among the Saints yet was he not of them and therfore continued not with them Yea though he were warned of God he would not be amended but shewed the malice and enmitie of his father the Divil by killing his righteous brother Neyther then relented he but added obstinacie to his bloody act wherfore he was cursed of God and fel into desperation condemnation of the Divil 5. The peace and communion of the Saincts being by that caytiff thus disturbed and broken the deadly war with the womans seed by that trump of Satan thus proclamed God for the good preservation of his Church cast out this synner from his presence on earth as he had don the Angels which synned from the same in heaven and he being separated from the fellowship of the faythful dwelt a runnagate in a land of that name and an other seed was given to Eve in sted of just Abel decessed And so the Church of Christ was propagated governed by ten faithful patriarchs successively distinguished from the seven generations of Cain as in place and estate so in name the one sort called the children of God the other of men And whereas the Cainites increased as wel in wickednes as in multitude the Lord to keep his people from mixture with them gave warning by Henoch the seventh from Adam who prophesied the destruction of them and al vngodly persons for their wicked deeds cruel speakings when God should come to give judgment with ten thowsands of his Saincts 6. But neyther his word wherby he admonished his people nor yet his spirit which strove in them could restreyn them from being commingled with the profane and Serpents seed for they coupled themselves in mariage with their fayr women wherby there sprong a tyrannous race of Giants by whom the earth was filled with crueltie That God seing how his children wer degenerat become also flesh and that the wickednes of man was wexen great repented that he had made man in the earth and was sory in his hart Yet warned them agayn by Noah a preacher of righteousnes and by the building of the ark 120. yeres which patience they contemning God brought the flood vpon the world of the vngodly destroyed them onely Noah and his howse wer reserved finding grace in the eyes of the Lord. 7. Yet even in that litle family of eight
shal be broken in peeces take counsel togither yet shall it be brought to naught pronounce a decree yet shall it not stand for God is with vs. The Patriarchs moved with envie sold Ioseph into Aegypt but God was with him sayth the scripture and delivered him out of al his afflictions To Iakob God sayd turne again to the land of thy fathers to thy kinred I â—ilbe with thee in his return he was in daÌ„ger prayed ô God of my father AbrahaÌ„ c Lord which sayd est vnto me return to thy countrie and kinred and I wil do thee good Thus alwayes the Saincts assure theÌ„selves of good by Gods presence with theÌ„ and of shelter froÌ„ evil count them selves naked and helplesse when he withdrawes his face as when in displeasure he had moved his Tabernacle farr off from the host of Israel and seemed as if he would have walked no further with them then Moses sayd If thy presence go not with vs cary vs not hence wherin now shall it be known that I and thy people have found favour in thy sight shal it not be when thou goest with vs so I and thy people shal have preeminence before all people that are on the earth Finally as the Saincts encourage themselves against their foeâ— with this their shadow is departed from them the Lord is with vs fear them not so God foretold that when many tribulations should come vpon his people they then would say Are not these troubles come vpon me because my God is not with me 28 For the presence of God communion of his graces so saveth his Saincts out of al adversities that no wisdome counsel or strength of any enimy can hurt no creature can hinder them froÌ„ their happines the Lord their God who goeth before them he fighteth for them and rideth vpon the heavens for their help the eternal God is their refuge vnder his armes they are for ever he casteth out the enemy before them and sayth Destroy so as wax melteth froÌ„ the presence of the fyre the wicked perish from the presence of God But his people he vpholdeth in their integritie and doth set them before his face for ever both they and their seed shal stand fast in his sight for they ar his portion or inheritance and they shal walk in the light of his countenance he leadeth them with his own glorious arm dividing the waters before them to make himself an everlasting name he sayth prepare the way take vp the stumbling blocks out of the way of my people so causeth he them to goe vpright giving strength vnto him that fainteth multiplying might to him that hath no power and they renew strength they lift vp the wings as the eagles they run are not wearie they walk faint not He supplie 〈…〉 their waÌ„ts filling the hungry sowl with good satisfying the soule that thirsteth after righteousnes for righteousnes goeth before him setteth her steps in the way he bringeth neer his justice it is not farr off and his salvation shal not tarie for he giveth it in Sion and his glory vnto Israel 29. And they again being a people in whose hart is his law knowing that two cannot walk togither as sayth the prophet except they be agreed labour by faith to hav peace with him aud to walk before him in vprightnes to walk worthy of him and please him in al things being fruitful in al good works and increasing in the knowledge of God For this they hav promised vnto him when they entred into his covenant therfore are their sowles delivered from death that they may walk before the Lord in the land of the living And because to walk before God is to walk in his Law as the scripture teacheth therfore love they the law of the Lord it is their meditation continually and it is written vpon the table of their hart their delight is in his commandements which they have loved their hands also doe they lift vp vnto them their mouth talketh of them their feet run in them their soule keepeth them and they wil never forget them al their members are given vp as instruments of righteousnes to serve and please the Lord they apply their hart to fulfil his statutes alwaies even vnto the end Thus their righteousnes goeth before them and the glory of the Lord embraceth theÌ„ he strengthneth theÌ„ in the Lord they walk in his name their harts being stable and vnblameable in holynes before him and there is no condemnation vnto them for that they are in Christ Iesus and walk not after the flesh but after the spirit 30. And now they eat their bread with joy and drink their wine with a cheerful hart because God accepteth their works the words of their mouthes the meditation of their harts They please him and have his blessing even in their civil affayres and handy labours the world and al earthly creatures are subdued vnto them and they vse them for their service and comfort in the Lord if they eat it is to the Lord if they eat not it is to him also giving God thaÌ„ks and doing al things that they doe vnto his glorie So though they be in the world yet are they not of the world and though they walk in the flesh yet warr they not neyther walk they after the flesh but being on earth their conversation is in heaven and the way of Life is on high vnto them to avoyd from hel beneath They seek the Lord and his strength they seek his face continually and with the joy of his face he maketh them glad and in the secret therof he hideth them from the pride of men he keepeth them as the apple of his eye He sayth vnto them Hear my law o my people incline your ears to the words of my mouth obey my voyce and do al things which I command yow so shal ye be my people and I wil be your God they answer al peoples wil walke every one in the name of his God and we wil walke in the name of our God for ever and ever teach vs thy way o Lord and we wil walk in thy truth knit our harts to thee that we may fear thy name Thus hoping for his glory which is to be reveled they purge themselves as he is pure and walk in the light as he is in the light having fellowship one with another the blood of Iesus Christ his Son clensing them from al syn And the Lord giveth strength vnto his people the Lord blesseth his people with peace he is as the dew vnto theÌ„ they grow as lilies and fasten
their roots as the trees of Lebanon dwelling vnder his shadow they revive as the corn and flourish as the vine and stil bring forth fruit even in their hoary age and God is their guid even vnto the death Yet then forsaketh he theÌ„ not but as when they lived they lived vnto him so now when they die they die vnto him are his peace cometh and they rest in their beds every one that walketh before him til their changing shal come and they be translated from death to life to see the king in his glory even God as he is to be satisfied with his image 31. For notwithstanding al this grace and communion that we have with God by faith we ar not perfect neyther shal be til we have attayned the resurrectioÌ„ of the dead here we see through a glasse darkly not face to face we know in part onely and doe grow in grace and knowledge dayly we behold the glory of the Lord with open face but as in a mirrour and ar changed into the same image from glory to glory as by the Spirit of the Lord. VVe have first our infancie and are as babes in Christ after we are as yong men strong in faith and doe overcome the wicked one and proceed in riper years wexing old in faith and knowledge of him which is from the beginning thus our way shineth as the morning light that shineth more and more vnto the perfect day and we walk on earth as did Abram in Canaan going and iourneying towardes the South 32. But of al the wayes means wherby we hav communion with God ther is none more lively powrful coÌ„fortable then Prayer wherby we converse with the Lord most neerly powr out our complaints as children into the bosome of their father praise his name ar heard answered of him to the glory of his grace the joy of our harts the increase of our faith with al vertues and fruits of the Spirit 33. The ground of this heavenly exercise wherby man is so bold as to come vnto the throne of grace and talk with God is his commaundment which sayth * Cal vpon me in the day of trouble I wil deliver thee and thou shalt glorify me Cal vnto me and I wil answer thee and shew thee groat mightie things which thou knowest not Moreover he willeth vs to be nothing careful but in al things to let our requests be shewed vnto him in prayer and suppplicatioÌ„ with giving of thanks yea to pray coÌ„tinually and in al things to giv thanks because this is the will of God in Christ Iesus towards vs. 34. To guide vs in this action he hath given vs outward instruction in his word that we may ask according to his will with assuraÌ„ce that whatsoever we so ask he heareth vs and we have the petitions that we desire of him He giveth vs also inward assistance by his Spirit which dwelleth in vs and is the Spirit of the adoption-of-sons wherby we cry Abba Father which spirit also helpeth our infirmities who know not what to pray as we ought and it self maketh requests for vs with sighes grones vnutterable Thus powring out vpon his people as he did promise the spirit of grace of supplications and furnishing them with gifts for this heavenly work he heareth granteth their requests as David sayth Lord thow hearest the desire of the poor thow preparest their hart thow bendest thyne ear 35. So when we cal vpon the Lord in our trouble and crie vnto our God he heareth our voice out of his temple our crie comes before him into his ears yea before we cal he answereth whiles we speak he heareth for by the blood of Iesus we may be bold to enter into the holy place ask the Father in his name we shal receive that our joy may be full the spirit also maketh request for vs according to the will of God he that searcheth the harts knoweth what is the meaning of the Spirit and the odour of our prayers cometh vp as the sweet incense before him being perfumed with those odours that are offred with the prayers of al Saincts out of the Angels hand that Angel of the Covenant who is now at the right hand of God and maketh request also for vs. 36. Thus the Saincts have accesse vnto God and neer coÌ„munion with him in prayer though the wicked cal not vpon him or if they call he heareth them not Their golden vials are full of odours they delight in the Almighty and lift vp their faces vnto God they make their prayer vnto him and he heareth them they pay their vowes saying I will thank thee for thou hast heard me and hast been my salvation Blessed be God which hath not put back my prayer nor his mercy froÌ„ me 37. The fruits that come vntovs by this holy exercise are moe then can be told there being infinite occasions from day to day of making request to the Lord and filling our mouthes with new soÌ„gs of prayse for our salvations Admirable is the force and valour of this actioÌ„ which peirceth the heavens and cometh vnto God and prevaileth with him in whatsoever we ask according to his will if we ask in faith waver not for he is neer to al that cal vpon him to al that cal vpon him in truth fulfilleth the desire of them that feare him vnto whoÌ„ he hath promised Open thy mouth wide and I wil fil it Herevpon Moses sayd What nation is so great vnto whom the Gods come so neer vnto them as the Lord our God is neer vnto vs in al that we cal vnto him for And if he be so neer vnto every one of vs let vs know also that it wil be our good to draw neer vnto him to say revive thou vs and we wil cal vpon thy name because thou hearest the prayer vnto thee shall all flesh come trust in him alwayes ye people pour out your harts before him for God is our hope our God wil hear vs. 38. By all these things many other the like we may see how God hath exalted the horn of his people which is a prayse for al his Saincts the sons of Israel a people neere vnto him vnto whom he hath given most great precious promises that by theÌ„ they should be partakers of the godly nature in that they flee the corruptioÌ„ which is in the world through lust with whom he so graciously coÌ„municateth his goodnes that they tast in this world of the powers of the world to come and oâ—e walk in the light of his face feel his holy presence with them Which presence although it be with every of his Saincts in al
into very heaven and obteyned eternal redemption So the Lord took away the iniquitie of his land in one day as he had promised for the ransom was most precious even of infinite value effect seeing by the vnion of the God head with the manhood in this our High-priests person it was the blood of God himself as the scripture speaketh wherewith we are purchased Thus Christ hath reconciled vs that were enimies vnto God by his death and hath put away syn by the sacrifice of himself for he was the ‡ Lamb of God that taketh away the syn of the world and the prophesie of Abraham was fulfilled God wil provide him a Lamb for a burnt offring my son 12. Touching Christs Intercession as he prayed for his church when he was on earth and his Father heard him alwayes so now being ascended and set at the right hand of God he stil maketh request for vs being therefore entred into very heaven to appear now in the sight of God for vs. Whose prayer as it is pure and perfect so prevaileth it with God and is of vnspeakable efficacie to make vs to be accepted For the Father loveth the Son and accepteth him better then he did his servant Iob when he prayed for the trespassers This is that Angel the Angel or messenger of the covenant that hath a golden censer much odours which he offreth with the prayers of all Saincts vpon the golden altar that is before the throne the smoke of which odours with the prayers of the Saincts goeth vp before God out of the Angels hand and vnto his requests which hee maketh for his afflicted people the Lord answereth good and comfortable words Thus our high sacrificer having the names of the whole Israel of God as it were graven vpon two precious stones and embossed in gold beareth vs vpon his two shoulders for a remembrance and presenteth vs pure holy just before the Lord. 13. The things towards vs which ar his Blessing and the fruits that folow he graciously communicateth as a merciful faithful high priest touched with the feeling of our infirmites being raysed vp vnto vs of God and sent to Blesse vs in turning every one of vs from our iniquities And as at the end of his ministery vpon earth he lifted vp his hands and blessed his disciples and then was taken from them into heaven so continewing stil a priest for ever after the order of Melchisedek who met Abrahā blessed him he stil blesseth the children of Abraham giving and applying the promises of the Gospel vnto the harts and consciences of his people even the favour protection of God the light of his countenance and his peace So the blessing of Abraham cometh on vs through Christ Iesus who is that promised seed in whom al nations ar blessed and whom God hath set to be Blessings for ever Thus Christ by Sacrifice hath merited by Intercession obteyneth and by Blessing bestoweth and distributeth vnto vs the love graces of God his Father even all things perteyning to life and godlines that we being partakers of his peace may again blesse God even the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessings in heavenly thinges in Christ as the Apostle sayth 14. The cōmunion of this Blessing is more particularly to be discerned in that honour of Priesthood which is given to al Christians the seales of Gods grace and love towards vs in Christ. For he hath made vs Priests vnto God even his Father and we as lively stones are made a spiritual howse a holy priesthood to offer vp spiritual sacrifices acceptable to God by Iesus Christ. For first applying him vnto our selves by Faith his suffrings death burial are ours his righteousnes resurrection and glorious victory over syn Satan Death and Hel ours so that we by the blood of Iesus may be bold to enter into the holy place though the Levitical Priests might not enter into the shadow thereof at al times by the new living way which hee hath prepared for vs through the veyl that is his flesh even boldly may we goe vnto the throne of grace that we may receiv mercy and finde grace to help in tyme of need Presenting vnto God his Father and ours this Lamb that was slayne for our syns who is our surety and our sacrifice by whose stripes wee are healed by whose death we are restored to life by whose body once offred we are sanctified vpon whose head wee have layd the burden of our syns and by whose curse we are made the heyres of blessing and of all the riches of Gods grace 15. We also giv vp our own bodies a living sacrifice holy acceptable vnto God which is our reasonable serving of God so the heavenly Ierusalem is filled with the Flocks of men as the earthly once was with Flocks of holinesses or sacrifices external Our spirits being contrite our harts humbled and broken for our syns ar the sacrifices of God also which he wil not despise By Christ we offer the sacrifice of Praise alwayes to God that is the fruit or calves of our lips which confesse his name and magnify him with thanksgiving this also pleaseth the Lord better then oxe or heiffer that beareth hornes that parteth the hoof Our almes and offrings for relief of the poor especially the ministers of the Gospel of Christ are an odour that smelleth sweet a sacrifice acceptable pleasant to God Finally if we be powred out as a drink offring vpon the sacrifice service of the faith of Christs church do resist vnto blood striving against syn we have cause to rejoyce for precious in the sight of the Lord is the death of his Saincts the ‡ soules of such rest vnder the altar til the Lord holy and true doe avenge their blood on thē that dwel on the earth 16. This honour of Priesthood which no man can take to himself nor any other thing except it be given him frō heavē Christ giveth vnto vs of his rich grace by his word spirit For as by the preaching of the Gospel he is dayly described in our sight and among vs crucified so we by the ministerie of the Gospel are made an acceptable offring vnto the Lord being sāctified by the Holy Ghost His word is a sharp two edged sword and divideth a sunder the sowl and the spirit the joynts and the marow by it we are taught to mortify our members which are on earth his spirit is as fyre where with we being baptised doe also mortifie the deeds of the bodie that we may live give our selves vp vnto God for a living sacrifice The afflictions
that we feel in this world when for his sake we are killed al the day long are counted as sheep for the slaughter doe bear about in our body the dying of the Lord Iesus and are alwayes delivered vnto death for Iesus sake that the life also of our Lord Iesus might be made manifest in our mortal flesh these serve for furtherances of our sanctification by being partakers of his holines and make vs as sacrifices and a prey for the ravenous fowles whiles we liv strangers here on earth the land that is not ours as did Ahrahams seed Thus ar we named the Priests of the Lord and hav authority in every place to offer incense vnto his name and a pure offring both we and our works our spiritual sacrifices being acceptable vnto God in Christ Iesus 17. To illustrate and seal vp more assuredly our communion with Christs Priesthood We ar washed with water for a signe assurance of the forgivnes washing away of our syns and to be as the laver of our regeneration new birth wherby we ar also baptised into his death and buried with him by baptisme that like as Christ was raysed vp from the dead by the glory of the Father so we also should walk in newnes of life our old man being crucified with him that the body of syn might be destroyed and our selves be dead to syn but alive to God in Iesus Christ our Lord whom by this symbol we have put on and doe bear his name vpon vs with the name of the Father and of the holy Spirit And after this Christ often feedeth our sowles with his own body blood which was broken powred out for our sakes figured out vnto vs by bread wine hereby cōfirming the former grace of remission of syns and a further growth in Christ continually into whom we ar incorporate have so neer a communion with him vnder these visible earthly elements which we looking past by the eye of faith seeing and feeding vpon Christ have our life by him doe dwel in him he in vs and shal by him be raysed vp at the last day vnto life eternal 18. Having seen how Christ being our Prophet informeth vs in al the wisdome of God and by the Law sheweth vs our syn wretchednes by the Gospel our justice happines and being our Priest Sacrifice hath by himself purged vs frō al syn given vs the gift of justice and sanctitie to present vs pure blamelesse before God his Father it remayneth that we also consider how he conserveth and mainteyneth this our blessed state against al enimies by his mighty power and soveraignty which as Lord and King he hath over al. 19. This soveraigntie is set forth by divers titles of honour and dignitie given him in the scriptures as when he is named Messiah the Governour Captaine or Fore leader the Ruler that is having dominion right and authoritie to govern and guide his people Michael the great Prince the Captaine of the Lords host a mayster or Commander to the peoples a Potentate or Mighty one the king of kings Lord of Lords and Prince of the kings of the earth the Lord of all vnto whom is given al power in heaven in earth an everlasting dominion honour and kingdome that al peoples nations and languages shal serv him And he the true Melchisedek king of Salem shal reign as king in justice and sit as Prince of Peace vpon the throne of David vpon his kingdome to order it to stablish it with judgement with justice frō henceforth even for ever 20. This kingdome of Christ is no earthly Monarchie nor of this world but spiritual and heavenly and therfore is more mighty then the kingdoms of the earth able to beat down break in peeces grind to pouder al adverse power and domination whither of this world or the spiritual wickednesses which are in the high places 21. Therfore also is the manner of administring this kingdom no◠worldly nor pompous but a◠Christ the king himself came vnto vs poor and riding vpon an asse◠and he the Lion of the tribe o◠Iudah the root of David was fo◠to see to like a killed Lamb s◠menageth hee his kingdome stil◠neyther by an army nor a Power but by his Spirit that it cometh not with observation for men to say Loe here or loe there but is with in vs wielded by the spiritual scepter of his word the Gospel of the kingdom and by the almighty working of the Spirit and therefore conteyneth in it mysteries or secrets that can not be vnderstood but by the gift of God 22. Our Lord himself hath subdued and dayly subdueth al his foes the world he hath overcome syn he hath condemned and put-away Death he hath abolished the Divil that had the power there of he hath destroyed neyther shal these or any of these ever have dominion over him but he shall reign til he hath put all his enemies vnder his feet and death and hel be cast into the lake of fyre 23. This his power regiment he cōmunicateth with his Saincts two manner of wayes First by applying vnto them for their benefit and salvation al that himself hath done and doeth as the Lord sayth by his prophet I wil camp about mine howse against the army against him that passeth by and against him that returneth no oppressor shal come vpon them any more And as for their sakes Christ sanctified himself so for their comfort he overcame the world to take away their syns did he appear when in himself ther was no syn for the children of the people Israel standeth this Michael the great prince fighteth against the Dragon and casteth him out of heaven wher now is salvatin and the kingdom of our God and the power of his Christ the accuser of the Saincts being cast down Wherfore the Lord being king the earth may rejoyce and the multitude of the yles be glad because he preserveth the soules of his Sainctes he wil deliver them from the hand of the wicked hee will judge the people of God in justice and his poor with equitie that the mountaynes the hils shal bring peace to the people by justice and in his dayes the righteous shall flourish and abundance of peace shal be so long as the moon endureth For the charets being cut off from Ephraim and the horse from Ierusalem the bow of the battel shal be broken and he shal speak peace vnto the natiōs but in y◠mornings he wil destroy al the wicked of the land smiting the earth with the rod of his mouth and slaying the wicked with
the breath of his lips woūding kings treading down peoples in the day of his wrath Therefore the poor shall committ themselves vnto him and triumph in his salvation saying The Lord is king for ever and ever the hethen are destroyed forth of his land the kingdomes of this world are our Lords and his Christs and he shal reign for evermore 24. Secondly he cōmunicateth with his Saincts this grace to be Kings also with him and to reign on earth that as himself sitteth ruleth vpon his throne is a Priest vpon his throne and the counsell of peace is between them both so they whom he hath made kings Priests vnto God his Father being a kingly priesthood even a kingdom of Priests and an holy nation having part in the first resurrection the second death may hav no power over them but being the Priests of God and of Christ and reigning with him the terme of yeres limited at last whē they have overcome may sit with Christ in his throne even as he overcame sitteth with his Father in his throne 25. This spirituall kingdome wherby the Saincts reign on earth is first over their own syns and corruptions for they are careful to be vpright with God and to keep themselves from their wickednes and the Lord subdueth their iniquities that syn shal not have dominiō over them because they are freed from it and made servants vnto God having their fruit in holynes and the end everlasting life And this victorie whereby they overcome themselves is greater thē al earthly conquests according to the true proverb He that is slow to anger is better then the Mighty man he that ruleth his own spirit is better then he that winneth a citie Secondly it is over the world which also they set themselves against as knowing that it lieth in wickednes the wisdom thereof is foolishnes cometh to naught the pleasures of it are vanitie and vexatiō of spirit the sorowes of it work death and the amitie thereof is the enmitie of God therefore flee they the corruption that is in the world through lust walking before God as strangers pilgroms on earth not loving the world nor the thinges that are in the world which have neyther satisfying nor fruit in thē but being crucified vnto it it vnto them they keep thēselves vnspotted of it free frō the bondage servitude of the same they vse it as though they vsed it not they bear with patience al the reproches injuries that it offreth yea though they be made the gazing stock as the filth of the same yet are they more then conquerours through him that loved thē and do fulfil that which is written All that is born of God overcometh the world this is the victorie that overcometh the world evē our faith Thirdly the conquest of the Saincts is over Satan himself the prince of this world and worker of all mischief Him also they resist stedfast in the faith and doe overcome him by the blood of the Lamb by the word of their testimonie and love not their lives vnto the death so that wicked one fleeth from them and toucheth them not for they keep themselves because they are begotten of God who wil tread that adversary vnder their feet shortly with him shal be destroyed the last enemy Death And as now the Saincts doe reigne with Christ on earth by faith and patience so then having judged the world and even the Angels they shal reign with him in glory in heaven for evermore 26. To teach vs this Communion with Christ we have in the scripture many doctrines similitudes as that he will make his church a roller a new threshing instrumēt having teeth for to thresh the mountayns and bring them to powder make the hils as chaff that he giveth strength and power to his people making their horn yron their hoofs brasse themselves as his bewtiful horse in the battel that they shal be as the mighty men which tread down their enimies in the myre of the streets in the battel for the Lord of hosts shal defend them they shal devowr and subdue their foes That Christ shal make his children Princes throughout all the earth as himself hath many Crowns vpon his head so will he cōmunicate them with his Saincts as the crownes of his figure Iesus son of Iehozadak the high Priest were to Helem Tobijah and others for a memorial in the tēple of the Lord. That as Christ is the head corner stone vpon which whosoever fal shal be broken on whomsoever it fal it shal grinde them to powder so Ierusalem his church shall bee made a heavie stone for al people al that lift it vp shal be torne though al the people of the earth be gathered togither against it That as Christ shal crush the nations with a scepter of yron and break them in peeces like a potters vessel so he that overcometh and keepeth his works vnto the end to him will he give power over nations he shal rule them with a rod of yron that as potters vessels they shal be broken even as he received of his Father so will he give to that man the morning starre 27. To illustrate this Cōmunion between our Saviour and vs we have the similitude of an humane bodie the mēbers wherof by their due joynts and synewes ar joyned to the head receiv from it life and motion and government in al the actions and affayrs so Christ is the head of the body of his church communicateth with al the Saincts his members life and grace and al good things for their conservation Also of a vine or Olive tree whose branches ar made partakers of the juice sap and fatnes that is in the root stock so we abiding in Christ the true vine doe by the juice moysture of his grace live and bear fruits to the prayse of God Agayn as the husband and wife ar not two but one flesh the first woman builded of the rib of man was flesh of his flesh and bone of his bone and so did love live togither partaking ech with others wel fare in like manner are we joyned to the Lord made one spirit he that made vs is our husband and we are maried to him in faith wherevpon he nourisheth cherisheth vs for we are members of his body of his flesh and of his bones and this is a great Secret as the Apostle sayth which they that would behold had need be caried in Spirit as was Iohn to a great an high Mountain there to be shewed this Spowse adorned with the
the kingdome And what should I speak of al the Iudges as of Othoniel of Gedeon of â—ephte of Samson vpon whom the Spirit of the Lord came clothed them strengthned them and prospered vpon them whereby they went boldly vnto great battels overcame their enimies and â—ent the wilde beasts that roared vpon them The Prophets also Apostles were caried and guyded by the Spirit in their wayes words and works taught whom for to goe to and from whom to refreyn and had great intelligence of things for to come and in every citie the Holy Ghost witnessed such thinges as Gods wisdom saw good to revele So that the help which the Spirit ministreth to the Saincts is infinite and incomprehensible and they may saye to the Lord with the Prophet whishal I goe from thy Spirit for loe the wisdom of God powreth out her Spirit vnto them maketh them vnderstand her words this Oyntment they have from him that is holy do know al things through the power of the Holy Ghost they abound in hope by the comfort of the Holy Ghost they and the Churches of them are multiplied and by him the offring vp of the Gentils by the ministery of the Gospel is sanctified and whatsoever good thing is done among Gods people is not by an Army nor strength but by the Spirit of the Lord of hosts without which no man can say that Iesus is the Lord. 19. Thus ar the Saincts of God advanced to honour dignitie above al peoples on the earth being themselves the Temple of God having his Spirit dwelling in them injoying a most holy and happy coÌ„munion with the Father and with his son Iesus Christ and with the Holy Ghost the grace and peace and comfort whereof passeth al vnderstanding and can no way be sufficiently expressed by the tongue or pen of man And this holy coÌ„munion with his people God shewed of old by his prophet in these gracious words I am with you sayth the Lord of hosts with the Word by whom I covenanted with you when you came out of Aegypt and my Spirit remayning among you Fear you not Al thy works prayse thee ô Lord thy Saincts blesse thee Psal. 145. 10. CHAP. XIIII How the foresâ—yd communion and peace between God and his Sainsts is somtimes interrupted by their syns what vnrest trouble they then feel in themselves and how their ancient peace is renewed Bâ—cause ther is no man just in the earth that doeth good and sinneth not and whiles men dwel in these howses of clay they be compassed about with their own infirmities tempted of their own concupiscences and besett with Divils that alwayes lie in wayt to entrap and devour it falleth out that the Saincts of God ar not only assaulted but ofteÌ„times foyled by their enemies and do fal into snares and loathsome trespasses wherby God is dishonoured the Divil delighted their own harts wounded and distressed 2. For our knowledge in this life is but in part so that through error ignoraÌ„ce we oft do amisse neyther can any man vnderstand or discerne those errors Our affections lusts are not fully subdued but do yet warr in our members the flesh lusteth against the spirit and these lusts fight against the sowle ar as a law in our members rebelling against the law of our mind and captivating vs to the law of syn which is in our members Our strength is infirme and though we would do good yet find we no means to performe it Our enemy Satan is both subtile and strong and seeketh dayly to circumvent vs often prevaileth through our weaknes and vnheedines that in many things we syn al no man can say I hav purified my hart I am clean from my syn 3. Sometime the pleasures of the flesh do bewitch and drawe vs into greevous offences drunkennes adultery fornication murder and idolatrie it self sometime the blessings of God vpon vs do make vs prowd our harts are lifted vp we commit vainglorious actions forgetting our selves and God that begate vs even forsaking the Rock of our salvatioÌ„ sometime our affections are so stirred that we fal into intemperance both in word work not onely against men but even God himself somtime feares doubts dangers threatnings and afflictions do daunt and discourage vs making the hart to faint the tongue to deny and forswear the truth the hands to work impietie our faith to quaile that we forsake Christ and flee away Yea Gods children have in error and blind zele persecuted the truth and professors thereof even killed Christ himself crucified the Lord of Glorie as the example of Saul sondrie other elect Israelites doth manifest These and many like greevous syns do the Saincts sometimes fall into through their infirmities God withdrawing his hand leaving them to themselves besides their ignorances defaults which multiplie dayly so as they surmount in number the hayres of their heads And many times such meÌ„ lie sleeping in their syns long forgetting themselves in their voluptuous delights til God awakeneth them of his grace least they should sleep the death and perish for ever 4. He awakeneth vs somtime by the sound of his word knocking at the door of our harts and by his Spirit wherewith he striveth in vs somtime by corrections punishments for our misdeedes inflicted vpon our bodies sometime by striking our consciences with dread dismay and terrour for our syns and withdrawing the cheerful light of his countenance from vs so as we feel not the joy of his spirit neyther have peace in our selves but the comfortable coÌ„munioÌ„ betweeÌ„ his Majestie vs seemeth quite to be disanulled brokeÌ„ 5. For he withdraweth his face and favour from vs kindleth his anger against vs couÌ„teth vs as his enemies the horror of his wrath is as fyre sent from above into our bones the curse written in the law is powred vpon vs and is as the arrowes of the Almightie the venim wherof drinketh vp our spirit He setteth our iniquities before him self our secret syns in the light of his countenance he setteth them also in our own sight and our syn is before vs continually with his hand he bindeth the yoke of our transgressions with them being wrapped layd vpon our neck he maketh our strength to fayl bitter things doth he write against vs make vs to inherit the iniquities of our youth so as ther is nothing found in our flesh because of his anger neither is ther rest in our bones because of our sin our wounds stink and ar corrupt our reynes ar ful of burning our hart is as waxe it melteth in the mids of our bowels our bones are parched like an
al the parts so serviceable needful comfortable ech to other that they cannot without paine losse and deformity be pulled asunder even so the Saincts of God ar as the Apostle sayth one body in Christ every one one anothers members being by one spirit al baptised into one body which is caled Christs Church or Congregation because we ar gathered and joyned togither vnto him our head by whom al the body being coupled and knit togither by every joynt for the furniture therof according to the effectual power which is in the mesure of every part receiveth increase of the body vnto the edifying of it self in love 4. The strength virtue of this vnion of the Saincts procedeth from the vnitie of their Faith and spirit For faith is the doore by which we hav entry accesse both vnto God and into his Church or assembly which thervpon is caled the multitude of the faithful or beleevers even the howshold of faith And as by it we eÌ„ter into this societie so being entred we there build vp our selves in our most holy faith by it we * live by it we stand by it we al ar the sons of God the seed of Abraham consequently heyrs by promise of the blessed inheritance and so doe enter into his rest Which faith because it is one as the Lord is one and is by his holy spirit communicated with al the Saincts it is therfore caled the commune faith from which the communion of faith that is of al Christian duties do flow and especially is seen in our conversing togither for the better performance of them For as Christ prayed that they which should belev in him might al be one as the Father He were one in and with another so the effect of that his prayer appeareth in the vnion communion of the first beleevers which were of one haâ—â— of one sowl and continued dayly with one accord their meetings and fellowships for duties both spiritual humane Of which happy day the Lord did foretell by his prophets saying I wil giv them one hart and one way that they may fear me for ever for the wealth of them and of their children after them and I wâ—â— make them one people in the land vpon the mouÌ„tains of Israel one king shal be king to theÌ„ al they shal be no more two peoples nor divided any more henceforth into two kingdoms This fellowship ought al men to labour that they may come vnto and being come there to abide endevouring to keep the vnity of the spirit in the bond of peace and to continew in one spirit in one minde fighting togither through the faith of the Gospel 5. The causes why God requireth this gathering and knitting togither of our selves are these First for the better service of his Majestie which he most esteemeth when it is done of vs with joynt consent and agreement that we with one minde one mouth prayse God even the Father of our Lord Iesus Christ and as the prophet sayth serve him with one shoulder And for this cause at the first constitution of the Church of Israel he coÌ„maunded that at their solemn feasts they should all the males three times in the yere appear before the Lord Iehovah besides their vsual meetings on the Sabbaths which fests were called holy assemblies or convocations and had special dayes for calling and assembling the people wherein Gods word was read expounded vnto them his name magnified with songs prayses the people answering Amen bowing down and worshiping sacrifices were offred for the whol congregation feasts were celebrated with relief of the poor and the people received a blessing in the name of the Lord. Which open solemne service as it was pleasing to the Lord who there required the service offrings al the holy things of al his people so the neglect and omission hereof was a forsaking of him and a procuring of his wrath Wherefore the godly magistrates wer careful to establish mainteyn that publick worship appoynting the Priests Levites for the burnt offrings and peace offrings to minister and to give thanks and to prayse in the gates of the tents of the Lord and the faithful vsed to frequent that place and those solemnities that they might prayse God in the midds of the congregatioÌ„ among much people there declare with the voice of thanksgiving and set forth all his wonderous works pay their vowes vnto him in the presence of al the folke within the courts of his howse which he had chosen for his rest for ever loved there to dwel and delighted therein They vsed also to call the people vnto the mountain there to offer the sacrifices of righteousnes to stir vp and exhort one another to blesse God in the Assemblies and exalt him in the congregation of the people The like publick worship the Lamb solemnizeth vnto his Father whiles he standeth vpoÌ„ Mount Sion with his 144. thousand wher the voyce of the heavenly congregation is heard like the sound of many waters and of a great thunder and like harpers harping with their harps singing a new soÌ„g before the throne And there Christs prayse is of God in the great assemblie his vowes he performeth before them that fear him he declareth Gods justice and mercy his truth and his salvation Whose prayse therfore is heard in the CoÌ„gregation of Saincts Israel joying in his maker and the sons of Sion rejoycing in their king saying Halelu-jah salvation and glory honour power vnto the Lord our God Halelu-jah for the Lord God almighty reigneth 6. An other cause of the joyning togither of the Saincts is their edification in the knowledge and fear of God For although they have his word privatly to meditate therin day night which also he blesseth vnto them yet in his church or assemblie he more plentifully powreth out his blessings as he promised by Moses In every place wher I shal put the remembrance of my name I wil come vnto thee blesse thee And as his name was in his howse and Temple so there he appointed ministers to reherse or make mention of the same to teach Iaakob his judgements and Israel his lawes Which Law when he first gav vnto them he sayd vnto Moses Gather me the people togither I will cause them to hear my words and when afterwards it was solemnly repeted every Sabbath yere by like commaundment the people were to be gathered togither men women children and strangers to hear and learn the same Yea every Sabbath day the people assembled in their synagogues throughout all their cities for the same purpose And in these last dayes it was foretold how
their very hart when they remembred how they had gone with the multitude into Gods howse with voyce of song prayse and solemnity for which now their sowles longed and even faynted in theÌ„ Yea the very wayes of Sion lamented when no man came to the solemne feasts Israel mourned when the Lord had destroyed his congregation caused the feasts and Sabbathes to be forgotten in Sion and forsaken his altar their hart was heavy their eyes dimm because the mountaine of Sion was desolate And so comfortable was the fellowship of Gods children vnto the Apostles themselves though they were the pillers foundations of the church needed this help lesse then others that they often longed to see the brethren for their comfort through their mutual faith and earnestly intreated the help of their prayers even as they againe prayed for them had great joy consolation in their love and holy walking in the truth yea esteemed them the crown of their rejoycing their glory their joy Even Christ himself in the heavines of his hart sought comfort by the prayers of his disciples to teach vs how to esteme the fellowship of the faithful 10. Of al these and many moe blessings are those deprived that refuse or neglect to vnite them selves with Christ in his Church or doe with draw separate themselves therefrom to live alone as in the desert or to frequent the company of the wicked They waÌ„t the benefit and comfort of Gods graces in his childreÌ„ they want the help strengthning and incouragement in time of trouble and the labour of such foolish ones doâ—â— weary them because they knoâ— not to goe into the Citie they aâ— exposed to many perils like waâ— dring sheep vpon the mountayâ— ready to be devoured of the w 〈…〉 beasts and made a prey vnto S 〈…〉 tan If they erre ther is none to 〈…〉 duce them into the right way 〈…〉 they be wounded or broken theâ— is none to bind them vp if they 〈◊〉 in misery and want ther is none 〈…〉 give theÌ„ so much as huskes to â—â—t if they fal woe vnto them 〈◊〉 ther is not a second to lift them 〈…〉 What remayneth then but seing Wisdome hath built her howse fuâ— nished her table and invited t 〈…〉 poor and simple vnto her fest th 〈…〉 al repayr thither without excu 〈…〉 or delay there to eat that whi 〈…〉 is good and let their fowl deligâ—â— in fatnes remeÌ„bring how it is wri 〈…〉 ten the Lord added to the church from day to day such as should be saved And if any know not the place of their repast or fold of Christ let them beseech him whoÌ„ their sowl loveth to shew them wher he feedeth maketh his flock to lie down at noon least they turne a side to the flocks of his companions or remayn still in dispersion For behold how good how pleasant it is brethren to dwel even togither for there the Lord hath coÌ„manded the blessing life everlasting Send thy light thy truth ô God let them lead me let theÌ„ bring me to thy holy mountaynâ— to thy tabernacles Psal. 43. 3. CHAP. XVII How the Saincts gather into communioÌ„ grow vp vnto a body or church The caling of the Saincts into communion we hav seen to coÌ„sist of two branches 1. A separation from the wicked of the world 2. and a collection or gathering togither of themselves in the faith love of Christ. Which two things were also implied in the first caling of our father Abraham when he was willed 1. to get him out from his countrey kinred and fathers howse which were idolaters 2 and to come to the place which God would shew him wher he his posteritie might serv obey the Lord. It remayneth yet further to be spoken of the covenant and communion that the Saincts enter into keep among themselves 2. This congregation of Saincts when it is at the greatest is but a litle flock and smal remnant being compared with the multitudes of the world but the beginnings hereof are marvelously weak smal and coÌ„temptible like the grain of mustard-seed which is the least of all seeds and as Israel which were the fewest of al peoples For God taking them one of a citie two of a tribe and these the foolish weak and vile of the world the poor the maymed the halt the blinde whose dwelling is by the highwayes and hedges he brings theÌ„ neyther by an army nor strength but by his own spirit into his howse and kingdome where though ther be but two or three gathered togither in his name he is in the mids of them These being once borne of God begotten by the immortal seed of his word vnto the faith of the Gospel know also that there is a Ierusalem from above which is the mother of vs al that of Sion it shal be sayd Man man that is many men are borne in her the Lord wil count when he writeth the people He was borne there therfore they seek to enter into this estate and happie coÌ„munion they ask the way to Sion with their faces thitherward saying Come and ioyn to the Lord in a perpetual covenant that shal not be forgotten 3. This covenant which they make togither standeth vpon two pillers 1. to keep their faith in God by Iesus Christ 2. to observe his lawes in love In both these are they to build vp and help forward one another saying al peoples wil walk every one in the name of his God and we wil walk in the name of Iehovah our God for ever and ever Herevpon follow their assembling or gathering togither for the instruction one of an other their mutual ex hortations to continew in the faith grounded stablished to stand fast therin their prayers one with and for another that Christ may dwel in their harts by faith their rebuking such as teach vnwholsome doctrine that so they may be hayl or sound in the faith of which if any make shipwrack they ar to be thrust out of the communion of the Saincts and delivered vnto Satan And for their conversation they set vp the Lord in that day to be their God and to walk in his wayes and to keep his ordinances and his commaundements and his lawes to hearken vnto his voice they promise to walk in the pathes of God as he shal teach them from whence arise both publickly and privatly their mutual love care ech of other provoking vnto love good works walking worthy of their caling wherevnto they are caled their admonitions and reproofs one of another when they syn seeking to restore them with the spirit of meeknes but withdrawing from the disobedient putting away such as
are wicked from among them 4. Vnto this covenant ar al that make profession of faith and obedience to be admitted without respect of persons for in Christ Iesus ther is no difference of Iew or Gentile of rich or poor of bond or free of male or female for all are one and alike redemed by his blood wherby he hath confirmed the covenant for the many and he hath powred out his spirit vpon al flesh vpon sons daughters vpon old and yong vpon servants and mayds And togither with themselves their infants also ar recived by virtue of Gods promise vnto Abraham which promise by Christ is confirmed vnto vs with al the benefits privileges of the same Which infants though they want discretion to perceiv the favour of God for the present yet want they not sanctification but ar holy if but one parent beleev in Christ this through the mighty work of Gods spirit who sanctifieth his from the womb and by this grace doth comfort the parents in that he is both God of them and of their seed and after the children also hav their faith confirmed by knowing that they wer cast vpon him from the womb and he was their God from their mothers belly 5. And as the number of beleevers groweth so ought they to gather togither and we accept into our fellowship al that gladly receiv the word even such as be weak in faith must we receiv bearing their infirmities after Christs example who would not break the bruised reed nor quēch the smoking weke but nourish it rather by the oil and breath of his spirit that it might burn bright And if notorious infamous synners repent and beleev the Gospel they may not be repelled for Christ came to cal and save such neither are they to be refused as impure whō he hath washed and clensed by his blood and received to the glory of his father Which grace of his David did fore shadow vnto whom there gathered al men that were in trouble all men that were in debt and all those that were vexed in minde he was their Prince Also when God converteth the child and not the father the servant and not the maister the wife and not the husband the subiect not the magistrate such as he caleth must come to his church we also must admit knowing that Christ hath sayd he cameto set variance betwixt parents and children so that a mans enemies should be they of his own howshold Yet is not their entrance into the faith and church of God any discharge of them from their duty and obedience towards their former governours but let every man as sayth the Apostle abide in the same vocation wherein hee was caled The beleeving wife may not forsake her vnbeleeving husband nor the servant his maister and every sowl must be subject to the higher powers even to every humane creature for the Lords sake As Christs kingdome is not of this world so neyther doth it destroy or abolish the policies of the same but mainteyn them rather whiles it teacheth all men to do their duty and subject themselves even for conscience sake 6. Again as no earthly power can compel a man vnto this estate of grace for no man cometh vnto Christ except the Father drawe him faith is the gift of God not of men he addeth to his church such as he wil save so neither can any creature hinder this good work but when Christ draweth vs we wil run after him when he effectually caleth vs we will leav father and friends and all to follow him And as our gathering togither is in his name so must we defend it by his authoritie answering as did the Apostles to thē that blame vs we ought rather to obey God then men 7. But forasmuch as the Saincts are dispersed over al the face of the earth in several cities countries God requireth not that they should al go to one place for that could not stand with civil policie neither were possible for them to perform Therefore albeit whiles the seat of his church was in the litle land of Iewrie he cōmanded al the men to appear togither before him at Ierusalem thrise every year yet when al nations were admitted into his covenant adopted to be Abrahams seed the Israel of God he gathered them togither by his Apostles in severall cities where they dwelt and so established many congregations in one countrie as the seven churches in the lesser Asia the churches of Galatia of Syria Cilicia and sundry other mētioned in scripture do witnesse even in Iudea were moe churches planted as the Apostle Paul noteth 8. And God which caled the people vnto his faith furnished them also with divers gifts of his spirit wisdome and knowledge prophesie tongues and many other graces wherewith he adorned the spowse bride of his beloved son that by them they might serve him and help comfort and edify one an other in their most holy faith He appointed also that some which for their gifts and conversation were found fit should have the care and oversight of that congregation where they were set to watch for their sowles and to feed and rule them with the word of God These for their gravitie ar caled Elders for the charge cōmitted to them Bishops or Overseers for the message whereon they are sent the Angels of the churches and for the effect of their administration they are named Saviours by the doctrine of the Gospel saving those that hear them Yet are not these Lords over Gods heritage but the administers of his graces and blessings among them and ensamples to the flock not having dominion over their faith but helpers of their joy 9 By the seed of the Word in the mouthes of these ministers and the other mēbers of of the church ar children begotten multiplied dayly that Ierusalē enlargeth the place of her tents and they spread out the curtaines of her habitatiōs For she increaseth on the right hād on the left vntil this host of our David become great like the host of God his seed as the army of heaven that cannot be numbred By the same word as by milk and wine ar the people nourished vp vnto life eternal their covenant with God one with another ar the two staves Be wtie Bands which Christ the good sheepheard hath taken to feed and rule his flock His covenant with them is Beautie or Pleasance for by it he giveth thē knowledge which is pleasant to their sowl as is also himself and his waies By this covenāt he cōfirmeth his spirit vpō thē his words in the mouth of thē their seed which
words are plesant as the hony cōb sweetnes to y◠sowl health to the bones which causeth thē to desire that they may dwel in his howse al their dayes to behold his bewty and alwayes they say Let the Bewty of the Lord our God be vpon vs. His other staff Bands conserveth the brotherhood of his people wherby they ar lincked togither in love labouring to be al of one mind one suffring with an other loving as brethren living growing togither as one tree or staff in his hand This brotherhood the Saincts are al exhorted to love and endevour to keep the vnitie of the spirit in the bond of peace being clothed with the bowels of mercies kindnes humblenes of mind meeknes long-suffring forbearing forgiving one an other even as Christ forgave them and above al these things having Love which is the bond of perfectnes 10. Sometimes God bringeth vnto his faith and church the governours great men of the earth whose authoritie and scepters are a great help to the conservation of true religion and outward peace of his people by their defence of the just and punishment of evil-doers These notwithstanding their high places yet are to have no haughty harts nor lofty eyes but behave themselves and compose their sowles like weyned childrē learning dayly from the ministerie and book of God to fear the Lord to keep al the words of his law that their harts be not lifted vp above their brethren They are with them to begin end the publick worship of God they may not take of the peoples inheritance nor thrust them out of their possession they are to conteyn as wel themselves as their subjects in the obedience of Christ to be foster fathers and nourses of the church vnto which they have brought their glorie and their honour expecting a better and an eternal glory with al Saincts in the kingdome of God For there is a covenant between them and their subjects that they wil be the Lords people yea thēselves are the foremost to make it to order al things in their kingdomes according to Gods word As that good king Iosiah in the assemblie of al his people both great and smal first covenanted himself to walk after the Lord and to keep his cōmandements his testimonies and his statutes with al his hart and with al his sowl that he would accomplish the words of the covenant written in Gods book and then caused al that were found in Ierusalem and Benajamin to stand to the same 11. But because in times of worldly peace many wil presse to enter into the church for cōpany favour or fashion sake which otherwise would never regard the same being profane idolatrous or irreligious the children of this world therfore care must be had that no such vnclean wicked persons be accepted For though the gates be open that the righteous nation which keepeth the faith may enter in yet seing it is sayd that the way shal be caled holy the polluted shal not passe by it that Ierusalem shal be holy no strangers shal goe through her nor a Canaanite be any more in the howse of the Lord of hosts ther must be seen in them the seed and foundation of religion before they be received namely repentāce fiō dead works faith towards God For this was the voyce of the crier that proclaymed the kingdom of heaven which they that obeyed wer baptised vnto remission of syns the residue were rejected as a viperous generation the same thing also Christ made the beginning and groundwork of his kingdome saying Repent and beleev the Gospel Vntil therfore such willingly receiv and confesse the truth renouncing their former evil wayes promising submissiō meeknes obediēce in the faith of the Gospel vntil the wolf have learned to dwel in peace with the lamb the leopard to lie with the kidd the bear to feed with the kow and the Lion to eat straw like the bullock we may not admitt them into communiō with vs for what part hath the beleever with the vnbeleever but refuse their proffered and pretended service as the fathers of Israel answered the like intruders It is not for you for vs joyntly to build an howse vnto our God but we our selves togither wil build it vnto the Lord God of Israel And as there were porters in the fowr winds or quarters of Gods ancient howse evē porters set that none that was vnclean in any thing should enter in and diligent watch and ward was kept at the gates of Ierusalem for fear of enemies so in this new and Christian Ierusalem though the gates therof be never shutt yet is ther such watch to be kept that no no vnclean thing may enter into it neyther whatsoever worketh abominatiō or lies but they which a◠written in the Lambs book of life 12. The Saincts being thus gathered as a people that shal dwe◠by themselves and not be reckne◠among the nations for that the ar chosen out of the world separated from the same and being builded as a citie compact togither in it self and growing vp in Christ the chief corner stone vnto an holie Temple in the Lord are made the habitation of God by the spirit and do dwel alone in safetie in a land of wheat and wine also their heavens do drop the deaw For the graces of God by his word and spirit are as a river of water of life clear as chrystal proceeding out of the throne of God and of the lamb whose streames make glad this citie of God and moisten the trees planted in this gardein Yea God himself dwelleth here is in the middes of it therefore it shal not be moved As the good husbandman he purgeth every fruitful branch in this vine that it may bring forth more fruit for this his vineyard is before himself not let out to others he keepeth it watereth it every moment least any assayl it he keepeth it night day from injurie of enemies making the barres of the gates strong and in it self he setteth peace and this not in one but in al the churches of the Saincts amids whom he walketh visiting and knowing theyr works and all their wayes which churches though they be many in number yet are they one in vnitie To them al he hath given one faith order and canon to be kept for ever vnto the worlds end to every of them a like power and grace And as he guided his ancient Israel the twelv tribes by day in the pillar of a clowd by night in a pillar of fyre to giv them light that they might goe both by day night so hath he created according to his promise vpon every place
church of Ierusalem not to do the like nor partake in her sisters evils but when they became both after one sort the Lords hart forsook them both alike and because Ierusalem walked in her sisters way therfore God gave the others cup into her hand the cup of destruction and desolation For the Lord being exceeding wroth with Israel and having put them out of his sight that none was left but the tribe of Iudah onely yet Iudah not keeping the coÌ„mandements of the Lord their God but walking after the fashion of Israel which they vsed the Lord did therfore cast off al the seed of Israel afflicted them and delivered them into the hands of spoylers vntil he had cast them out of his sight It behooveth al therfore to mind wel their communion both with their own and other churches and to nourish peace but in holynes to keep coÌ„munion but in light not in darknes for we must all appear before the judgmeÌ„t seat of Christ where everie one of vs shall give account of himself vnto God and every man bear his own burtheÌ„ As we have sown in this flesh so shal we reap the sowl that hath sinned shall die Noah Daniel and Iob shal deliver neyther son nor daughter but their own sowles by their righteousnes And whosoever overcometh shall inherit all things and shal not be hurt of the second death Sow to your selves in righteousnes reap after the measure of mercie Hos. 10. 12. The conclusion SEeing theÌ„ we hav received such grace from God so many as beleev in the name of his son Christ as that we are raised vp from the graves of syn wherin we al lay naturally the children of wrath ar caled with a holy caling from the servitude of Satan and syn and al coÌ„munion with the wickednes of this world to serv the Lord in freedome of spirit and newnes of life according to his word are conjoyned in a holy societie with himself after a wonderful incomprehensible manner apprehended by fayth and one with another in the fellowship of the Gospel being through his mercie made a chosen generation a kingly priesthood washed froÌ„ al our syns in the blood of Christ and reigning with him on earth by mortifying subduing our earthly members and seing we hav in this estate al the promises of life blessing and salvation the presence and protection of him our God the guard and assistance of his holy Angels whatsoever thing is good for our help joy and comfort whiles we live on earth What remayneth theÌ„ but that we purge our selves from al filthines of the flesh and spirit so grow vp vnto ful holines in the fear of God making streight steps vnto our seet ruÌ„ning with patience the race that is set before vs fighting the good fight of faith and of afflictions resisting syn both in our selves and others nourishing mutual love and peace making an end of our salvation in fear trembling That after we hav ended this warfare in the flesh and hav so fought as we win the victory and none other get our crown when our sowles shal flit out of these earthly tabernacles our bodies may sleep and rest in their beds til our chaÌ„ge come our sowles not sent to the spirits in prison but received among the spirits of just and perfect men we may so rest from our labours and wayt for the ful redemption of our bodies at that day when our Lord Iesus shal shew himself from heaven with his mighty Angels in flaming syre to render vengeance vnto them that know not God nor obey the Gospel of our Lord Christ punishing them with everlasting perdition froÌ„ his presence from the glory of his power and to be glorified in his saincts and made marveilous in al them that beleev which al shal be wher himself is see the blessed face of God there enjoy that heavenly communioÌ„ in the great assembly of al Saincts with everlasting joy vpon the 〈…〉 heads wher sorow and mourning shal be forgotten and al happines pleasures possessed for evermore For desire of that day the spirit the Bride say Come And let him that heareth say Come The faithful and true witnesse sayth Surely 〈…〉 quickly Amen Even so come Lord Iesus He that is a Sainct let him be sanctified stil Rev. 22. 11. Of the three sorts of meÌ„ al diversly affected in things concerning God Men are eyther OPEN WICKED HYPOCRITES SAINCTS â—icentious and profane livers professed enimies of the law of the Lord. Iob. 21. 14. 15. outwardly religious but inwardly wicked hating Gods law and the true righteousnes Isa. 29. 13. Mic. 3 11 that rightly beleev obey Gods word with their vtmost power the friends of the Lord. Psal. 119. 3 5 10. 11 c. These are born but after the flesh therfore savour they onely the things of the flesh aÌ„d remayn as they ar by nature Children of wrath Ioh. 3. 6. 1 Cor. 2. 14. â—â—h 2. 3. These seem to be renewed born again of ye Spirit they are inlightned and boast of heavenly grace yet continew they stil in their old naturall corruption vnwashed from their filthines Heb 6. 4. Isa 65. 5. Ioh. 8. 41. 42. Pro. 30. 12. These are born a new not of blood nor of the wil of the flesh or of man but of God therefore they savour the things of God and mind heavenly things being children of Wisdome Iohn 1. 13. 3. 3â— Luk. 7. 35. These ar neither chosen of God nor called being neyther of the church nor in the saine Psa. 11. 5 Rev. 22. 15. 1 Cor. 5. 82. These are caled but not chosen ar in the church for a a while but not of it Math. 22. 14. 1 Iohn 2. 19. These are called and chosen of God ar both in of the Church and so continew Ephes. 1. 4. c. Iob. 17. 9. In these syn dayly increaseth inwardly aÌ„d outwardly til righteousnes in them be vtterly extinct Psal. 36. 1. 2. 3. 4. In these righteousnes increaseth outwardly but sin liveth inwardly and aboundeth Isa. 1. 11. c. Ier. 3. 4. 5. In these syn dyeth and righteousnes revâ—â—eth dayly both inwardly and outwardly 〈◊〉 6. 2. â— 4. c. To these the Law if it be sent cometh in tables of stone for such is the nature of their harts but they receiv it not the tables ar broken before they come at them for these dance as it were about the goldeÌ„ calf of their own impietie Iâ—â—â—w not what is becom of Moses they break and violate all Exod. 32. Yet vnto such the law is given mid lieth vpon them as a â—urse and condeÌ„nation 1 Tim. â— 9. Deut. 27. 15-26 To these God giveth the stony tables and they receiv them but Moses face so shineth that they can not look vpoÌ„ him vnlesse heveil
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. 〈◊〉 〈◊〉