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
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
Apostles with power from on high sent them to teach al nations to observ al things whatsoever he had commauned them and he had made known to them al things that he had heard of his Father and they faithfully performed their charge keeping nothing back but shewing meÌ„ al the counsel of God for Christ spake in them so that now we have the mind of Christ and the word is neer vs even in our mouth and in our hart neyther may we admitt of any other doctriÌ„e though it should be taught by Angels from heaven but that which we have we must hold fast til he come And Christ it is that hath alwayes reveled Gods wil vnto the world synce the begiÌ„ning He it was that preached in Spirit to those that were disobedient in the dayes of Noe he sent Esaiaâ— to preach vnto Israel and furnished him with giftes graces for that work and stil he sendeth his messengers dayly for the gathering together of the Saincts the work of the ministery and edification of his body til the worlds end they are his glorie Finally the heavenly Spirits ar also his messengers for this end and purpose when he seeth meet so to imploy them as it is written I Iesus have sent my Angel to testify vnto you these things in the churches Thus opening vnto vs by al means the secrets of his Gospel our souls ar comforted for he bringeth vs into his wine celler and Love is his â—anner over vs. 6 To assure the world that he was both the wisdome and power of God he confirmed his doctrine â—y signes and wonders doing such works as no other man did even as his words were such as never man spake his enimies being judges He gave also of this power to such as beleeved in his name and wer his witnesses himself working with them confirming the word with signes that followed 7. Vnto this outward administration Christ annexeth his inward grace by divine power making even the Dead to heare his voice and live for he hath the words of eternal life he openeth the harts and causeth attention he openeth the mindes and causeth men to vnderstand the scriptures he giveth them also a mouth and wisdome which al their adversaries are not able to speak against nor resist 8. Now all this life and grace doth Christ coÌ„municate with the Saincts being their Head they his members For first the Ministers of the word how great gifts or authority soever they have they al are ours and we Christs and Christ Gods we are to trye their doctrine by the scriptures for they have not dominion over our faith but are helpers of our joy and in declaration of the truth are to approve themselves to every mans conscience in the sight of God Secondly the Word it self even al the scriptures are given vnto vs and written for our learning and comfort this not onely to know for our selves but to teach exhort and edifie one another Therefore is the word sayd to be graffed in vs and what by it we do beleeve we also may boldly speak and freely practise even all that Christ hath coÌ„manded that as he is a faithful and true witnes so we also that are the Lords witnesses with him his chosen servant as sayth the Prophet may bear a good testimonie vnto the truth having his word dwelling in vs plenteously in all wisdome may thereby our selves vnderstand righteousnes judgement and equitie and every good path and be preserved from the evil way and vnto others may impart the honey and milk of Gods graces that are vnder our tongue and having the high-acts of God in our mouth and the two-edged sword of his word in our hands may execute vengeance on the hethen corrections among the people binding their kings in chaines and their nobles with fetters of yron this honour is to al his Saincts who holding forth the word of life do shine as lights in the world Christ illuminating them with his glory continually and making his Church by his Prophesie the vallie of Vision as of old it was named 9. Touching his Priesthood and our communion therewith two things ar to be considered First What of his grace in his own person he hath wrought and worketh for vs to weet the things perteyning to God as the Apostle speaketh which are the Offring of a sacrifice to make reconciliation for our syns and Intercession which as our Advocate he maketh with the Father for vs. Secondly what by his mighty power he graciously worketh in vs and applieth vnto vs whiles he maketh vs also Priests vnto God his Father and communicateth with vs his obedience death burial resurrection ascension so causing the Blessing of God to come vpon vs as he is that seed in whom al families of the earth shal be blessed and giving vs comfort and peace Vnder these two heads are all thinges comprehended that perteyn to our Iustification Sanctification in the sight of God 10. These three things of Reconciliation Intercession and Blessing the Priests of Moses law in shadow figure of him performed of old for Israel The first whiles at the brazen altar they offred Burnt offrings and For-syn made attonement obteyned forgivnes at the hands of God for the synners but chiefly when the high-prest sanctified the Most holie place with blood of the Sacrifice made an attonement for the children of Israel for al their syns once a yere The secoÌ„d whiles at the golden altar he burned sweet incense every morning and evening and once a yere also made recoÌ„ciliatioÌ„ vpon the hornes therof with the blood of yâ— Syn-offring entred with in the veil putting incense on the fyre in the ceÌ„ser before the Lord that the clowd of the incense covered the Mercy-seat The third when having finished his ministerie the Sacrificer lifted vp his haÌ„d towards the people and Blessed them as he was separated of God to blesse in his name for ever and to put his name vpon the childreÌ„ of Israel that he might blesse them as he had promised 11. The truth of these three are fully performed by the Apostle and Highpriest of our profession Christ Iesus For that he might reconcile vs vnto God because it was vnpossible that the blood of buls and goats should take away syns neyther would his Father accept other sacrifice or offring then the body which he had ordeyned his Son therefore through the eternal Spirit he offred himself without spot vnto God and gave his sowle for the ransom of many bare our syns in his body on the tree and by his own blood entred in once vnto the holy place not the holy places made with hands but
into very heaven and obteyned eternal redemption So the Lord took away the iniquitie of his land in one day as he had promised for the ransom was most precious even of infinite value effect seeing by the vnion of the God head with the manhood in this our High-priests person it was the blood of God himself as the scripture speaketh wherewith we are purchased Thus Christ hath reconciled vs that were enimies vnto God by his death and hath put away syn by the sacrifice of himself for he was the ‡ Lamb of God that taketh away the syn of the world and the prophesie of Abraham was fulfilled God wil provide him a Lamb for a burnt offring my son 12. Touching Christs Intercession as he prayed for his church when he was on earth and his Father heard him alwayes so now being ascended and set at the right hand of God he stil maketh request for vs being therefore entred into very heaven to appear now in the sight of God for vs. Whose prayer as it is pure and perfect so prevaileth it with God and is of vnspeakable efficacie to make vs to be accepted For the Father loveth the Son and accepteth him better then he did his servant Iob when he prayed for the trespassers This is that Angel the Angel or messenger of the covenant that hath a golden censer much odours which he offreth with the prayers of all Saincts vpon the golden altar that is before the throne the smoke of which odours with the prayers of the Saincts goeth vp before God out of the Angels hand and vnto his requests which hee maketh for his afflicted people the Lord answereth good and comfortable words Thus our high sacrificer having the names of the whole Israel of God as it were graven vpon two precious stones and embossed in gold beareth vs vpon his two shoulders for a remembrance and presenteth vs pure holy just before the Lord. 13. The things towards vs which ar his Blessing and the fruits that folow he graciously communicateth as a merciful faithful high priest touched with the feeling of our infirmites being raysed vp vnto vs of God and sent to Blesse vs in turning every one of vs from our iniquities And as at the end of his ministery vpon earth he lifted vp his hands and blessed his disciples and then was taken from them into heaven so continewing stil a priest for ever after the order of Melchisedek who met Abrahā blessed him he stil blesseth the children of Abraham giving and applying the promises of the Gospel vnto the harts and consciences of his people even the favour protection of God the light of his countenance and his peace So the blessing of Abraham cometh on vs through Christ Iesus who is that promised seed in whom al nations ar blessed and whom God hath set to be Blessings for ever Thus Christ by Sacrifice hath merited by Intercession obteyneth and by Blessing bestoweth and distributeth vnto vs the love graces of God his Father even all things perteyning to life and godlines that we being partakers of his peace may again blesse God even the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessings in heavenly thinges in Christ as the Apostle sayth 14. The cōmunion of this Blessing is more particularly to be discerned in that honour of Priesthood which is given to al Christians the seales of Gods grace and love towards vs in Christ. For he hath made vs Priests vnto God even his Father and we as lively stones are made a spiritual howse a holy priesthood to offer vp spiritual sacrifices acceptable to God by Iesus Christ. For first applying him vnto our selves by Faith his suffrings death burial are ours his righteousnes resurrection and glorious victory over syn Satan Death and Hel ours so that we by the blood of Iesus may be bold to enter into the holy place though the Levitical Priests might not enter into the shadow thereof at al times by the new living way which hee hath prepared for vs through the veyl that is his flesh even boldly may we goe vnto the throne of grace that we may receiv mercy and finde grace to help in tyme of need Presenting vnto God his Father and ours this Lamb that was slayne for our syns who is our surety and our sacrifice by whose stripes wee are healed by whose death we are restored to life by whose body once offred we are sanctified vpon whose head wee have layd the burden of our syns and by whose curse we are made the heyres of blessing and of all the riches of Gods grace 15. We also giv vp our own bodies a living sacrifice holy acceptable vnto God which is our reasonable serving of God so the heavenly Ierusalem is filled with the Flocks of men as the earthly once was with Flocks of holinesses or sacrifices external Our spirits being contrite our harts humbled and broken for our syns ar the sacrifices of God also which he wil not despise By Christ we offer the sacrifice of Praise alwayes to God that is the fruit or calves of our lips which confesse his name and magnify him with thanksgiving this also pleaseth the Lord better then oxe or heiffer that beareth hornes that parteth the hoof Our almes and offrings for relief of the poor especially the ministers of the Gospel of Christ are an odour that smelleth sweet a sacrifice acceptable pleasant to God Finally if we be powred out as a drink offring vpon the sacrifice service of the faith of Christs church do resist vnto blood striving against syn we have cause to rejoyce for precious in the sight of the Lord is the death of his Saincts the ‡ soules of such rest vnder the altar til the Lord holy and true doe avenge their blood on thē that dwel on the earth 16. This honour of Priesthood which no man can take to himself nor any other thing except it be given him frō heavē Christ giveth vnto vs of his rich grace by his word spirit For as by the preaching of the Gospel he is dayly described in our sight and among vs crucified so we by the ministerie of the Gospel are made an acceptable offring vnto the Lord being sāctified by the Holy Ghost His word is a sharp two edged sword and divideth a sunder the sowl and the spirit the joynts and the marow by it we are taught to mortify our members which are on earth his spirit is as fyre where with we being baptised doe also mortifie the deeds of the bodie that we may live give our selves vp vnto God for a living sacrifice The afflictions
let mercy be shewed them yet wil they not learn righteousnes in the land of equities they wil do wickedly and wil not behold the majestie of the Lord. 18. And of these ther ar two sorts some that are called to the knowledge of the truth hav received it with joy yet having no roots beleiv but for a while and in time of tentatiō go away Yea of these ther are that have been once lightened and hav tasted of the heavenly gift and been made partakers of the holy Ghost hav tasted of the good word of God and of the powers of the world to come and yet not with standing fall away and crucify againe to them selves the son of God and make a mock of him and tread him vnder foot and count the blood of the Testament as an vnholy thing wherewith they were sanctified and doe despite the spirit of grace Such it is impossible they should be renewed again vnto repentance neyther remayneth any more sacrifice for their syns but a fearful looking for of judgement and violent fyre which shal devour them And such howsoever they were among the Saints yet wer they not of them for then they would hav continewed with them neyther wer they of Christs sheep for then he would hav given them eternall life and they should never hav perished neyther should any hav plucked them out of his hand he would hav put his fear in their harts that they should not hav departed from him though they had fallen they should not hav been cast off for the Lord would hav put vnder his hand 19. Othersome ther are not caled to the faith but strangers from the covenants of promise whom God suffereth to walk in their owne wayes not shewing thē his word nor his statutes and judgements Or if he cause his gospel to come vnto them yet wil not they come vnto him that they might hav life they hear not his words because they are not of God neyther beleev because they are not Christs sheep al the day long he stretcheth forth his hand to an vnperswadeable and gainsaying people Yea beleeve they cannot because hee hath blynded their eyes and hardned their hart that they should not see with eyes nor vnderstand with hart and be converted and he to heal them the Lord hath covered them with the spirit of slomber 20. And these are for the most part the wise and learned of the world from whom God hideth the secret of his Gospel and worketh a marveilous work in this people even a marveilous work a wonder as sayth the Prophet that the wisedome of the wise men perish for the Lord knoweth that their thoughts be vayn Therefore he maketh their wisdom to perish and casteth away the vnderstanding of the prudent he powreth contempt vpon princes and causeth them to erre in desert places out of the way and maketh the strength of the mighty weak he scattereth the proud in the imagination of their harts and putteth down the mighty frō the thrones the wisedom of this world maketh he foolishnes and by the foolishnes of preaching saveth them that beleeve which also are the foolish weak vile and despised thinges of the world even things that are not which yet he hath chosen to bring to naugh◠the thinges that are that no flesh should reioyce in his presence but as it is written he that reioyceth let him reioyce in the Lord. 21. Thus Christ crucified is to the Iewes a stumbling block and to the Greeks foolishnes and onely to them which are called both of Iewes Greeks he is the power of God the wisedom of God in whom they triumph say Loe this is our God we wayted for him and he wil save vs this is the Lord whom we waited for we wil ioy and be glad in his salvation 22. And thus is there a distinction made of the sonnes of Adam some left to perish in their syns the children of wrath as they were by nature who because they are not borne again they cannot see the kingdom of God othersome are bought from the earth and born a new of immortall seed and are not of this world but have their conversation in heaven power given them of Christ to be the sons of God which are born not of blood nor of the will of the flesh nor of the wil of man but of God 23. Between these two sorts of men is great difference both in the affections of God who loveth the one and hateth the other and of Christ who prayeth for one not for another and in their affections againe towards God one towards another For the Saincts love the Lord and have mutuall love among themselves but the wickeds sowl abhorreth him and they hate such as he hath chosen out of the world and are hated again of them with perfect hatred Thus is there warr enmitie betwixt the iust and the wicked the one of them being an abhomination to the other 24. Hence is it that the scripture speaketh so much of the fellowship and communion of the Saincts with God and among themselves and of their separation from the Divil and from his children the wicked men evē in this life whiles yet they live together with them in civil societie breath one commune aier exspecting with patience the full and finall separation which Christ and his Angels will make at the last and great day of doom Of this holy communion here on earth I purpose to intreat as God hath given me to discern by his word His gracious spirit breath vpon my sowl and guyd my pen to set down his truth CHAPT IIII. VVho be the Saints of this Communion THat we may the better discern the Com̄uniō of Saints wherof we treat let vs first consider who the persons be that hav fellowship togither The Head highest in this holy societie is the Lord our God who is not onely Most holy in himself but cōmunicateth his holynes w th vs his creatures doth vouchsafe to hav fellowship with vs even in this life world as it is written If we say that we have communion with him walk in darknes we lye do not the truth but if we walk in the light as he is in the light we hav cōmunion one with an other that is God with vs and we with him and the blood of Iesus Christ his son clenseth vs from all syn For this cause he is often called in the scripture the Sainct or Holy-one of Israel and the King of the Saincts This is to be vnderstood of al three persons in the vnitie of the Godhead the Father the Son and the Holy Spirit of whom it is writtē He is holy Gods accordingly his
ear heard neyther came into mans hart are which God hath prepared for them that love him and neyther flesh nor blood but himself doth manifest them vnto vs and as his words are spirit and life so is it his spirit that sercheth al even the deep things of God reveleth them vnto vs and quickneth vs. 5. The promises which ar made vs we must embrace not by sight but by faith which is the evidence of thinges not seen And seem they never so vnlikely or vnpossible yet ought we not to doubt of them or reason against them through vnbeleef but even above hope to believ vnder hope being fully assured that he which hath promised is able to do it For as Sara received strength to bring forth achild when she was past age because she judged him faithful which had promised so contrarywise the children of Israel when God had brought them through the wildernes even to the borders of the land of promise yet could they not enter in because of their vnbeleef 6. The commandments of God how hard or vnreasonable soever they seem we must readily and cheerfully obey laying aside al excuses delayes feares or other things that may hinder vs knowing that all his precepts are perfect righteous pure and just Therefore when God calleth vs we must follow him though we know not whither we shal come wheÌ„ he sendeth vs to any place of danger we must goe though we know not what may befal vs there when he commandeth vs a thing that is both against nature of maÌ„ and promise of God we must obey without murmuring or reasoning yea even to the death must we be obedient that we may receive the crown of life 7. In all our trials and tribulatious we must in faith patience possesse our sowles We may not murmur though we want both bread and water nor speak against God though our way be never so grievous VVhen we be in danger of our foes pursuing vs we must not complain nor be affraid when they beset vs round about If God cause men to ride over our heads if he lead vs into fyre and into water if he give vs as sheep to be eaten scatter vs among the nations if he smite vs down into the place of dragons and cover vs with the shadow of death yet may we not forget him nor deal falsly concerning his covenant but in al these triumph as more then conquerours through him that loved vs. When in our troubles we exspect his salvation we must not make hast though it tary we must wayt if he hide his face from vs and be angry against our prayer so that we cry by day but he heareth not and by night but hav no audience if he put vs back as doggs vnworthy of his grace if he turn hiÌ„self to be cruel against vs to be enemie to vs with the streÌ„gth of his hand yet must we remeÌ„ber that he is the rock of our salvation and say I wil wayt for the Lord that hath hid his face from Iaakob and I wil look for him Lo though he slay me yet wil I trust in him 8 Notwithstanding al these what soever els we can do or suffer for his names sake yet must we empty cast down our selves before him confessing that we ar but vnprofitable servants we hav done that which was our dutie to doe it is nothing to the Almightie that we are righteous our weldoing extendeth not to him Neyther for our works done or of him foreseen to be done hath he saved caled vs with a holy caling but according to his own purpose and grace which was given to vs through Christ Iesus before the world was And because we ar al too wel perswaded of our selves our good deserts the Lord vseth two means for to humble vs the one is his Law which sheweth vs our syns and infirmities the other Corrections wherby he openeth our ears to cause vs to turne away our work that he might cover our pride of both these Solomon sayth the commandment is a lantern and the law alight correcttions for instructioÌ„ are the way of life 9. The Law reveleth our syns which lay hid within vs sheweth our weaknes to be greater then we could imagine For first we are alive in our own conceyt without the law and wil not stick to say Al that the Lord commandeth we wil doe But when he speaketh we can not endure to hear the law at his mouth but run away Or if we do receiv it it is with a vail over Moses face not discerning the true nature of the Law which is spiritual or end of the same which is to bring vs to Christ but in hypocrisie with hollow and covered harts imagining the outward observation therof howsoever it be to be sufficient But when it cometh in deed to our coÌ„science we die for syn which we thought was dead reviveth and taking occasion by the coÌ„mandemeÌ„t deceiveth vs and therby slayeth vs and when the law sayth Thou shalt not lust syn worketh in vs al manner of lust And as the Israelites having heard the thundring voyce of the Lord from heaven forbidding them to have any other Gods before his face did before forty dayes were expired forget both their promise and their fear God himself their saviour and made them Gods of metall so is it with vs al when the coÌ„mandement cometh syn aboundeth and appeareth to be syn yea out of measure synfull And because the wages of syn is death the law also causeth wrath which is reveled from heaven against all vngodlines and vnrighteousnes of men Then are we cast down with sight and horror of our wretched case and the more we strive to rid our selves out of these snares of hel the faster we are intangled for we find our selves carnal sold vnder syn so as if we have wil to do good yet finde we no meanes to performe it and without Gods grace we can neyther wil nor doe VVherefore we crie out vpon our misery and should die in despâ—yr wer it not that God did cause his favor in the face of Christ to shine vpon vs in whom being graffed by faith we ar dead to the law but alive vnto God by beleef in his son who hath loved vs given himself for vs and liveth in vs. Thus is the law a light to discover a fyre to burne a hammer to break whatsoever in vs is exalted against God is a scholemayster to lead vs to Christ that we might be made righteous by him after that we ar stript naked of our own misconceived righteousnes having our filthy garments taken froÌ„ vs may be arayed with chanâ—â—
have fellowship with the Lord in spirit who having thus decked vs with the garments of bewtie and glorie with mercy and salvation through faith in his name doth then seal vs with that holy spirit of Promise which is the earnest of our inheritance vntil the redemption of the possession purchased the ful redemption of al Saincts vnto the prayse of his glory For as he hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him in love so having effectually caled justified and sanctified vs of his vnspeakable grace he giveth vs also certainty and assurance of our election that we shal never fal from nor be forsaken of him For the seed wherwith we are born anew is an immortal seed which can never die this seed remayneth in vs to keep vs from syn and if we syn we have an advocate with the Father even Iesus Christ the just who maketh intercession and prayeth for vs that our faith fail not he also giveth vs repentance vnto Life and worketh in vs godly sorow for our misdeeds so we ar renewed by repentance dayly and revived by faith knowing that God hath stablished to himself his people Israel to be his people for ever he is their God his gifts and caling are without repentance he that hath begun his good work in vs wil perform it vnto the day of Iesus Christ for he hath made an everlasting covenant with vs that he wil never turn away from vs to doe vs good and hath put his fear in our harts that we shal never depart from him and hath sayd concerning vs by his prophet My people shal never be ashamed Thus the hope of salvation is for an helmet vpon our heads for that God hath not appointed vs vnto wrath but to obteyn salvation by our Lord Iesus Christ and we rejoyce with joy vnspeakable glorious being perswaded that neyther death nor life nor Angels nor principalities nor powers nor things presēt nor things to come nor height nor depth nor any other creature shal be able to separate vs fiō the love of God which is in Christ Iesus our Lord. 23. Our God it is which thus stablisheth vs in Christ hath anoynted vs and also sealed vs and given vs the earnest of his spirit in our hartes even the spirit of adoption whereby we crie vnto him Abba Father and of vs he sayth This people have I formed for my self they shal shew forth my prayse And being thus furnished with his graces we find feel the sweetnes of that fellowship and communion that we hav with him in Christ Iesus and by his Spirit 24. This communion the scripture setteth down by similitude of walking and dwelling together For God hath promised I will walk among you and I wil be your God ye shal be my people and for his habitation although he filleth heavens and earth the heavens of heavens ar not able to cōteyn him being cōsidered in his infinite majestye yet abaseth he himself to converse with vs that dwel in houses of clay as he sayth by the Prophet I dwel in the high holy place with him also that is of a contrite humble spirit to revive the spirit of the humble and to give life to them that are of a contrite hart Which grace that all the Saincts might take knowledge of the voice is written which was heard out of heaven to say Behold the Tabernacle of God is with men and he will dwel with them and they shal be his people and God himself will bee their God with them This Tabernacle is the bodies and sowles of the Saincts as the Apostle sayth Ye are the Temple of the Living God even as God hath sayd I will dwell in thē walk with them your body is the temple of the Holy Ghost On the other side wee are sayd to walk with God as did Enoch Noah and as the Lord requireth of every man that he humble himself to walk with his God we dwel in his tabernacle for ever our trust is vnder the covering of his wings as the Apostle Iohn sayth He that keepeth his commandements dwelleth in him and he in him 25. This grace is so heavenly and supernatural as it cannot be comprehended by the carnal man nor embraced walked in with comfort by synners hypocrites The naturall man thinketh the dwelling of God is not with flesh the vnbeleeving among the Saincts in day of their distresse do say Is the Lord among vs or no The synners and hypocrites 〈…〉 Sion are afrayd saying who among vs shal dwel with the devouring syre who amōg us shal dwel with the everlasting burnings And indeed the throne of iniquitie hath no fellowship with him but the pure of hart edure as seing him who is invisible they sing The Lord of hosts is with vs the God of Iaakob is our refuge they serve him and see his face his name is on their foreheads they say It is good for vs to draw neer vnto God Lord lift vp the light of thy countenance vpon vs. 26 This conversing of the Saints with God is spiritual and mystical we walk by faith and not by sight faith which is the evidence of things not seen He that is joyned to the Lord is one spirit sayth the Apostle Again Gods walking with vs is strange and vncouth to the world for he bringeth vs into many tribulations his way is in the sea his paths in the great waters and his footsteps ar not knowen he leadeth vs through the wildernes through a desert and wast land and by the shadow of death where fyry serpents are and scorpions and drought without water to humble vs and to prove vs to know what is in our hart that he may doe vs good in the latter end he bringeth vs through the fyre and fineth vs as the silver is fined and trieth vs as gold is tried yet he sayth It is my people we do say The Lord is our God 27. And hence ariseth the comfort of our harts that alwayes we behold God with vs yea feel him within vs and answer Amen by faith to al his promises He sayth Fear not for I am with thee be not afrayd for I am thy God we say again Though I should walk through the vally of the shadow of death I will fear no evill because thou art with me He sayth of every of his Saincts I wil be with him in trouble I wil deliver him and glorify him they testify say I beheld the Lord alwayes before me for he is at my right hand that I should not be shaken gather together on heaps ô ye people and ye
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
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
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
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
woes a more wholsom and pleasant balm theÌ„ the sweet words of theÌ„ that crie peace peace when ther is no peace for the blownes of the â—â—â—nd serveth somtimes to purge the evil the stripes within the bowels of the beâ—y By such means the Saincts ar brought to a sight of their syns which they doe away with tears and sacrifice they fear the Lord and pray befor him he repenteth of the plague pronounced against them Therfore ought al Gods servants to love his rebukes and censures sent by the hands of their brethren to hear counsel receiv instruction that they may be wise in their later end to be more carefull to bury the doung syn of their sowles in the grave of Christ by repeÌ„tance theÌ„ the Israelits in their caÌ„p to cover their excrements for offending the Lord to judge themselves worthy to hav beeÌ„ destroyed for their iniquities to crie with the Leper I am vnclean I am vnclean to acknowledge their faults one to another and pray one for another that they may be healed for mercy is promised to them that confesse and forsake their syns and is to be pronounced vnto them in the name of the Lord they ar to be forgiven of their brethren and coÌ„forted least they be swallowed vp with overmuch heavines Thus the ear that hearkneth to the correction of life shal lodge among the wise but he that hardneth his neck when he is rebuked shall sodainly be destroyed cannot be cured Such therefore must more roughly be intreated and judgements denounced against them if they convert not as in their traÌ„sgression is their snare and they are holden with the cords of their own syn so must they also by their brethren be bound and their syns reteyned and God in heaven wil confirm this censure against them Then are they till they repent and humble themselves put away and separated from among Godâ— people excluded the heavenly IerusaleÌ„ regarded as strangers froÌ„ the coÌ„mune wealth of Israel as hethens and publicans for despising correction are almost brought into al evil in the midds of the congregation and assemblie And if they coÌ„tinew stil to hate correction they shal die such judgments hath the Lord appointed for scorners and stripes for the back of fooles By this meanes the body of Christ is disburdened of noysom rotten members the fruitlesse branches are taken away from the vine the woman wickednes pressed down in her bushel is lifted vp and caried away from Ierusalem to Babylon in the land of Shinar her own proper place the old leven being purged out the congregation joyntly is a sweet new lump as the members severally ar vnlevened and keep a holy and joyful feast vnto the Lord who now is turned froÌ„ his fierce wrath which was kindled for the transgressors Then he that is left in Sion and remayneth in Ierusalem may be caled holy every one written vnto life in Ierusalem when the Lord hath washed the filthines of the daughters of Sion and purged the blood of â—e rusalem out of the midds thereof by the spirit of judgement by the spirit of burning The waies of the Lord ar righteoâ—â— the 〈◊〉 shal walk in them but the wicked shall fâ—l therâ—n Hos. 14 10. CHAPTER XXIII How farr the Saincts may hold walk in communion togither if offences be not removed IT falleth often out through the default and neglect of churches that the foresayd law power of Christ is not duly practised but synners suffred and wincked at yea sometimes justified and vpheld by reason wherof al kind of iniquitie wexeth aboundeth to the dishonour of God the reproch and grief of men The duties therfore of the Saincts what then they are to doe themselves what to bear in others is needful to be considered for their covenant with the church perswadeth them to peace and concord and not to schisme or rent away from the fellowship again their covenaÌ„t with God bindeth theÌ„ to the obedience keeping of al his coÌ„mandements with reproof of and departure from al evil 2. In this straight regard is to be given first vnto the cause thing it self which is done or suffred amisse secondly vnto the handling therof dealing about the same For the cause it self that in questions and disputable controversies the Saincts bear one with anothers infirmities diversitie of judgement especially for the present til the truth be tried out eyther among themselues or by the help of other churches which was the practise in th' Apostles dayes as also in Moses law for hard and doubtful matters the people dispersed through their cities tribes had ayd of the Senate in Ierusalem In this case therfore al ChristiaÌ„s should mind that couÌ„sel of Gods wisdome not to be wise in theÌ„selves if they be otherwise minded God shal revele even the same vnto them they know not perfectly but in part Or if it be a personal controyersie that as much as they may they fulfil Christs law to bear their brothers burden procure their own glorie bypassing by an offence rather to suffer wrong susteyn harm then by strife and contention to cause reproch remembring his counsel which sayd be not iust overmuch But if the doctrine be erroneous and pernitious for the infecting of mens sowles and withdrawing them from the faith if the practise be wicked superstitious or idolatrous violating Gods covenant injuring their brethren or defiling themselves to the slander of the Gospel then al the Saincts must neyther suffer so far as is in their power nor partake at al in any such evil Yet before they make any breach or departure from the Church they are to vse al meanes in holy meek peaceable and orderly manner for their redresse as is before shewed 3. That transgressions may not be suffred in churches the reasons in the former chapter alleged doe prove and may further be confirmed by the reproof that Christ sent to the Angels and Churches of Pergamus Thyatira for having and suffring false teachers among theÌ„ that drew the people into syn of this fault they were willed to repent or els he would fight against them with the sword of his mouth and kil their children with death And such as had kept themselves from these corruptions were willed to hold first that which they had vnto the end On the other haÌ„d he pâ—â—vsâ—d the Ephesians that they could not bear with theÌ„ which wer evil but had tried found out false Apostles And this mâ—rke Solomon set on them that keep the law that they wil set themselves against the wicked 4. And that the Saincts may not for fellowship with the church or any members therof doe any evil thing eyther
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. 〈◊〉 〈◊〉
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
damned spirits are of the bottomlesse-deep which they desired Christ that he would not command them into and fearfully they exspect from his hand torment the effect of that curse which is come vpon them to the vtmost and shal be executed in vnspeakeable manner mesure in that day when having fulfilled the mesure of their sin they shal be cast into the lake of everlasting fyre brimstoÌ„ prepared for them so without end or relaxation of their miserie be separated from the Lord and al his Saincts from hïs life light and blessed communion for ever and yet 4. Men that had ben made in the similitude of God holy just happy immortal without any want or imperfection in sowl or body not coÌ„tinewing in this honour but making shipwrack of faith by beleeving the word of Satan of good conscience by obeying his counsel acting the same wheras they were promised to be as Gods knowing good evil fel by this means into corruption and miserie and became like divils without God in the world subject to the horrour of his wrath and eternal damnation Whose woeful estate is to be considered first in regard of sin which stayed not in one actioÌ„ but fretted as a canker and overflowed all secoÌ„dly of punishments for sin Both of these are in sowl and body and their ful mesure or accomplishment is of the one in this world of the other in the world to come 5. The first sin of man was as venim that soddeÌ„ly spred it self into al the powers of sowl body subdued theÌ„ al vnder death corruption so soon as the serpent had bitteÌ„ him And as he was the root of al mankind so did the contagion also spread into al the branches his children By his disobedience many wer made synners and became â— dead even by the one offence of that one man was the evil propagated vnto al men to condemnation who now being evil by nature could neyther speak nor doe good but dayly wexed worse So that when the Lord from heaven looked down vpon the sonâ—s of Adam to see if ther wer any that did vnderstand that did seek God behold al wer gone back al wer corrupt none that did good no not one yea even the children from theyr birth conception vnclean and sinful 6. The corruption and nakednes of man in sowl is to be seen in the Vnderstanding which perceiveth not neyther can know the things of God yea though light shine into this darknes yet doth not the darknes comprehend it the hart knowes not the ey sees not the ear hears not after much instruction mans wisdom is but foolishnes and whatsoever he savoureth in mind is enmitie against God and death to himself The hart of man which is the fountayn whence al the actions of life do flow is crooked crafty deceitful above al and wretched desperatly sick even vnto death so that every fiction of the thoughts of his hart is onely evil every day even from his childhood And as the mind is without the knowledge of God or forgetful if it hav known him so is it otherwise corrupted in the faculties therof caried with vanitie The Conscience which al meÌ„ hav within them to bear witnes of their works this also is defiled togither with the mind and through custom of syn Satans effectual working is seared as with a hot yron and bcome without remorse or feeling The Wil is also alienated from God and from his correction counsel or hearing the same Al the other affections in like manner corrupted by cruel hatred one of an other even of own brethren of that which is good yea even of God himself the love and delite being set on vanitie wickednes Finally the sowle of synfull man is fraught w th al vnrighteousnes wickednes maliciousnes wrath envie debate covetousnes inordinat lusts ambition pride vnmercifulnes and deep hypocrisie with al other vices being empty and destitute of every good grace virtue he hath neyther fear of God nor reverence of man yea that there is no God be al his cogitations 7. The body which is the earthly tabernacle sheath of the sowl and al the members of the same ar fit instruments to fulfill the evil thoughts of the mind be given over in like weise to the service of vncleaÌ„nes iniquity The evils which lust hath conceived inwardly ar by Satans help and these instruments brought forth and effected Herevpon doth man commit al iniquity with greedines his hands execute wickednes and crueltie his feet run to evil and make hast to shed blood his eyes ar full of adulterie and cannot cease to syn defiled with haughtines and mockinge with murder and maliciousnes his thorat is an open sepulchre the venim of aspes is vnder his lips his mouth full of cursing and bitternes his tongue an vnruly evil ful of deadly poisoÌ„ a world of wickednes defiling the whol body setting on fyre the wheel or course of nature being it self set on fyre of hell wherwith he curseth men blasphemeth God His carkesse he decketh clotheth with pride his belly he pampereth filleth with excesse for it is his God he is powred out into al lasciviousnes Neyther is ther any vncleannes fornication vnnatural filthines or beastlines wherwith he abuseth not his own body no trecherie theft murder Witchcraft worship of idols yea even of Divils which he committeth not And these things he doth with an high hand obstinat hart til he becom most abominable fiilthy drinking iniquitie as water making it a pastime to doe wickedly refusing not any evil but for to glutt himself with his lothsom delites addeth syn vnto syn and drunkennes vnto thirst groweth past feeling and after his hardnes hart which caÌ„not repeÌ„t heapeth vp wrath against the day of wrath and of the revelation of the just judgement of God vnto whom he hath sayd depart from me for Idesire not the knowledge of thy wayes who is the Almighty that I should serv him and what profit should I hav if I should pray vnto him 8. So men that would themselves be Gods ar fallen to such impietie that they ar not far from the lothsom nature of divils which our Saviour signified when he caled Iudas a Divil and the Iewes the Divils children And now God abhorreth al wretched mans works even his most religious actions which his troubled ignoraÌ„t hypocritical coÌ„science causeth him to perform The Lord regardeth neyther him nor his offring his sacrifice is an abomination his prayer is turned to syn al his worship is vayn his works of mercy vnprofitable and nothing is pure vnto