Of the cōmunion that the Saincts in all churches have in things spiritual Chapt. 18 Of the communion of the Saincts in civil things and humane Chapt. 19. How the communion and peace of the saincts is hindred by enemies without Chapt. 20 How the peace and communion of the church is disturbed by troubles syns within it self Chapt. 21 How the commuion of Saints may be purged of the evils that arise therin by the power censures of Christ and how needful it is for the Saincts al to look herevnto Chapt. 22. How far the Saincts may hold and walk in communion togither if offences be not removed Ch. 23 Of the communion that one Church hath with an other Chapt. 24. The conclusion The Communion of Saincts CHAPTER 1. Of the Communion and peace that was at the first and how soon it was broken FOr asmuch as we finde in the Scriptures so great a difference made between the sonnes of Adam that some ar named the children of God of the Light and Day the Saincts of the Most-high the Lords chief treasure the heyres of blessing othersom the children of men of this world of the Divel of curse the one of these sorts commanded to separate from the other but to entertayn and continue a holy communion among themselves endevouring to keep the vnitie of the Spirit in the bond of peace it is good and needfull that we know both who ar the persons and what be the causes conditions of this communion how farr the bounds and limits of it doe extend For the better perceiving hereof let vs take a summarie view of the first state of vs all 2. God which hath made of one bloodal mankind to dwel on al the face of the earth made in the beginning al things good but chiefly imprinted the image of his Maiestie on Angels on men comunicated his graces with them The Angels he created holy Spirits excelling in strength and in glorie in al abilitie readines to do his wil and set them to serve himself in heaven there to behold the ioyful light of his face wher the many thousāds of them minisster vnto him are as charrets wheron his Majestie rideth Vnto them he vouchsafed this love honour that they should be named the Sōnes of God yea his own glorious title he imparteth vnto them when in the scripture he calleththem Gods And for this their excellent creation he requireth of them prayse glorie which those heavenly souldiers cheerfully perform to the Lord of hosts of whose glory the whol earth is full 3. Gods favour vnto man above a◠earthly creatures appeareth in the goodly frame and fashion first of his body made of earthly mould in admirable comelines bewty proportion and with alsufficient furniture of several members for his own vse and service of his Maker He is so clad with skin and flesh and ioyned togither with bones synewes the veins arteries ar so disspred over al and every part so cunningly framed in such cvrious weise that the Prophet compareth his fashioning to an embroderie beneath in the earth and minding this excellent workmanship sayth vnto God I wil praise thee for I am fearfully wonderfully made Into the body the howse of clay God did inspire the breath of lives the man became a living sowl for the breath of the Almightie gave him life and this breath or mind of man is the light or candle of the Lord which searcheth al the bowels of the belly This spiritual and immortal substance so infused had very singular and gracious endouments of wisdome vnderstanding will and many affections al good for the holy Trinitie had consulted togither to make him an excellent creature and so the man did carie the image of God for in it he was created He had knowledge righteousnes holines for performāce of al duties to his maker his fellow creatures this in trueth simplenes and sinceritie He had rule and soveraignty over the earth and seas al the plenty of them he knew the hiddē nature of the creatures gave them names accordingly this world was made for his sake even the glorious Sun and Moon and Starres for his vse service He had the blessing of the Lord vpon himself the creatures vnder him a help like vnto himself made and given vnto him for comfort procreation of his kind a garden of delite ful of al pleasant fruits planted by Gods own hand for to yield him food solace he was al honorable inwardly outwardly ther was nothing in sowl or body wherof he might be ashamed for he was the genera tiō and glorie of his God he had given him life grace and his visitation preserved his spirit 4. And God which made al things for his own sake made this earthly king to be his subject to serve him Wherfore he communicated with him his word informing him how to walk both in body and mind obedient to his will For outward exercise he had the garden to dresse to keep for inward contemplation the seventh day sanctified as a holy rest and two trees before him of divers end vse the one of life by the eating wherof he might hav hope to live in God for ever the other of knowledg of good evil the tasting wherof would bring him vnto assured death with al his posteritie Thus God gav a law to man in his innocencie and required obedience which was easy to be performed which he graciously would accept for which his blessing should hav abidden his favour light of his face hav shined stil vpon him continually Then did the Lord rejoyce in his works his Wisdome took solace in the compasse of his earth peace was between him his creatures al his works did praise him and his Saincts did blesse him the starres of the morning sang prayses togither and al the sonnes of God the Angels rejoyced 5. And then some beams of the incomprehensible light and joy sweet societie which the Father Son Holy Ghost had frō al eternitie among themselves in the vnitie of the Godhead wer communicated with those principal creatures the Angels men whiles the one sort did alwayes behold his face in heaven the other enjoyed his favours in paradise then also was sweet harmonie most comfortable felowship peace and amitie between the creatures for their mutual delight consolation with out division discord or enmitie Ther wer no hateful spirits made to rebel against God to tempt torment man or misvse any other creature No death diseases or calamities to molest them no terrours to drive them from
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
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-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
glory of God al precious ornaments of his Spirit And so greatly doth the King delight in her bewty that the words which were spoken to the first woman Evah how her desire should be vnto her husband are now on the other hand as touching the affection of love applied by the Spowse vnto him whom her sowl loveth I am my welbeloveds and his desire is towards me 28. From all that which is before spoken of the Cōmunion that God hath caled vs vnto with his Son it followeth that whatsoever justice and holines was in Christ manifested in the flesh eyther by nature or by actiō the same is made ours by grace and imputation as on the contrary whatsoever syn vnrighteousnes is in vs by nature or action the same is made his by imputation and by him is healed and taken away that it can not be we now should perish if we hold fast our faith and confidence of rejoycing vnto the end Whatsoever troubles sorrowes or tentations syn onely excepted do befall vs in this life the like have befalle◠vnto him were by him overcome and shal from vs as already they are from him be done away Finally whatsoever freedom liberty Christ as mā in ordinarie estate had on earth cōversing amōg men◠the like hath he given dayly giveth confirmeth vnto Christiās whither we respect the spiritual law of God or the politick lawes of men and civil states For he it is that liveth in vs himself is ours and we are his graffed into his death and resurrection to eternal life he hath given his glory vnto Israel even the glory that the Father gav him hath he given vs that we may be one as the Father and he ar one he in vs and God in him wher he is ther shal we also be to behold his glory though for the present we walk by faith and not by sight and it doth not yet appear what we shal be The cōsideration of which riches of his grace may cause vs to say with the prophet how great is his goodnes how great is his bewtie And we may conclude with the last word of Moses the man of God Blessed art thou o Israel who is like vnto thee o people saved by the Lord the shield of thine help and which is the sword of thy glorie therfore thine enimies shal be in subjectiō to thee thow shalt tread vpon their high places CHAP. XIII Of our Communion with the holy Ghost ALthough the fellowship that we have with the holy Ghost who is one with the Father and the Son may much be discerned by that which is before spoken of God of Christ yet because the scripture speaketh many things of the work of Gods Spirit in vs and particularly of the Cōmunion of the Holy Ghost with vs it wil be for the good and comfort of the Saincts to consider the graces and benefits that do come vnto them by this cōmunion also in particular 2. And this the rather for that the Spirit is the Comforter that other Comforter or Advocate which the Father at Christs request doth give vnto vs for to abide with vs for ever and chear vs in the absence of our Lord Iesus from vs who is gone vnto his Father and ours that we should not be left as orphans on earth destitute of help and comfort amids our many trials and tribulations 3. Very great is the grace admirable the strength and consolation which this Comforter giveth to the Saincts as the example of the Apostles themselves doth confirm who al the while that Christ was with them in this world though he ceased not to teach inform thē to comfort and embolden them to reprove and blame them as there was occasion yet were they weak and faint in faith fearfull of their enimies forgetful of Christs promises without vnderstanding of his mysteries and overcaried many wayes with their own infirmities But when he had sent down vpon them the promise of his Father endued them with power from on high baptising them with the holy Ghost then began they to speak with other tongues as the Spirit gave them vtterance the wonderful works of God shewed great boldnes in preaching the word with great power witnessed the resurrection of the Lord Iesus and many signes and wonders were shewed by their hands and they ceased not to teach and preach Iesus Christ amongst many troubles rejoycing that they were counted worthy to suffer rebuke for his name 4. Neyther vnto them alone was the holy Ghost given though the abundance of his graces was powred most plentifully vpon them but al that in those dayes or before or synce do beleeve in the Lord Iesus Christ ar sealed also with the same spirit of promise furnished in some mesure with the gifts of the same Which grace the Lord himself proclaymed in that last and great day of the Feast of Tabernacles saying He that beleeveth in me as sayth the scripture out of his bel'y shal flow rivers of water of life speaking this of the Spirit which they that beleeved in him should receiv for if any man have not the Spirit of Christ the same is not his 5. As ther is but one God and Father of al and one Lord Jesus Christ so is ther but one and the same Spirit although for the diversities of gifts which that Spirit distributeth among the Saincts the scripture sometime speaketh as of seven Spirits which ar before the throne of God seven being a ful and perfect number and signifying Many and these seven Spirits be the seven hornes seven eyes that is the manifold and absolute power providence of the Lamb Christ Iesus of whom it was prophesied that the Spirit of the Lord should rest vpon him the Spirit of wisdom and Vnderstanding the Spirit of counsel of strength the Spirit of knowledge of the fear of the Lord of whō also it was witnessed God giveth him not the Spirit by mesure 6. The Spirit as he was at first creator of the world with the Father the Son garnished the heavēs so is he stil the finger of God that worketh effectually al his actions creating the creatures renewing the face of the earth And generally as God speaketh vnto men outwardly by the ministery of his word so sendeth he also inwardly motions of his Spirit against which many struggle to their just judgement In the old world Gods spirit strove in man as his word was preached by Noah but they sayd vnto God Depart from vs wherfore they were wrinckled before the time and the flood was powred out vpō their foundation Whē Israel came out of Aegypt the Lord sent before them Moses Aaron Miriam to guyd
the kingdome And what should I speak of al the Iudges as of Othoniel of Gedeon of â—ephte of Samson vpon whom the Spirit of the Lord came clothed them strengthned them and prospered vpon them whereby they went boldly vnto great battels overcame their enimies and â—ent the wilde beasts that roared vpon them The Prophets also Apostles were caried and guyded by the Spirit in their wayes words and works taught whom for to goe to and from whom to refreyn and had great intelligence of things for to come and in every citie the Holy Ghost witnessed such thinges as Gods wisdom saw good to revele So that the help which the Spirit ministreth to the Saincts is infinite and incomprehensible and they may saye to the Lord with the Prophet whishal I goe from thy Spirit for loe the wisdom of God powreth out her Spirit vnto them maketh them vnderstand her words this Oyntment they have from him that is holy do know al things through the power of the Holy Ghost they abound in hope by the comfort of the Holy Ghost they and the Churches of them are multiplied and by him the offring vp of the Gentils by the ministery of the Gospel is sanctified and whatsoever good thing is done among Gods people is not by an Army nor strength but by the Spirit of the Lord of hosts without which no man can say that Iesus is the Lord. 19. Thus ar the Saincts of God advanced to honour dignitie above al peoples on the earth being themselves the Temple of God having his Spirit dwelling in them injoying a most holy and happy coÌ„munion with the Father and with his son Iesus Christ and with the Holy Ghost the grace and peace and comfort whereof passeth al vnderstanding and can no way be sufficiently expressed by the tongue or pen of man And this holy coÌ„munion with his people God shewed of old by his prophet in these gracious words I am with you sayth the Lord of hosts with the Word by whom I covenanted with you when you came out of Aegypt and my Spirit remayning among you Fear you not Al thy works prayse thee ô Lord thy Saincts blesse thee Psal. 145. 10. CHAP. XIIII How the foresâ—yd communion and peace between God and his Sainsts is somtimes interrupted by their syns what vnrest trouble they then feel in themselves and how their ancient peace is renewed Bâ—cause ther is no man just in the earth that doeth good and sinneth not and whiles men dwel in these howses of clay they be compassed about with their own infirmities tempted of their own concupiscences and besett with Divils that alwayes lie in wayt to entrap and devour it falleth out that the Saincts of God ar not only assaulted but ofteÌ„times foyled by their enemies and do fal into snares and loathsome trespasses wherby God is dishonoured the Divil delighted their own harts wounded and distressed 2. For our knowledge in this life is but in part so that through error ignoraÌ„ce we oft do amisse neyther can any man vnderstand or discerne those errors Our affections lusts are not fully subdued but do yet warr in our members the flesh lusteth against the spirit and these lusts fight against the sowle ar as a law in our members rebelling against the law of our mind and captivating vs to the law of syn which is in our members Our strength is infirme and though we would do good yet find we no means to performe it Our enemy Satan is both subtile and strong and seeketh dayly to circumvent vs often prevaileth through our weaknes and vnheedines that in many things we syn al no man can say I hav purified my hart I am clean from my syn 3. Sometime the pleasures of the flesh do bewitch and drawe vs into greevous offences drunkennes adultery fornication murder and idolatrie it self sometime the blessings of God vpon vs do make vs prowd our harts are lifted vp we commit vainglorious actions forgetting our selves and God that begate vs even forsaking the Rock of our salvatioÌ„ sometime our affections are so stirred that we fal into intemperance both in word work not onely against men but even God himself somtime feares doubts dangers threatnings and afflictions do daunt and discourage vs making the hart to faint the tongue to deny and forswear the truth the hands to work impietie our faith to quaile that we forsake Christ and flee away Yea Gods children have in error and blind zele persecuted the truth and professors thereof even killed Christ himself crucified the Lord of Glorie as the example of Saul sondrie other elect Israelites doth manifest These and many like greevous syns do the Saincts sometimes fall into through their infirmities God withdrawing his hand leaving them to themselves besides their ignorances defaults which multiplie dayly so as they surmount in number the hayres of their heads And many times such meÌ„ lie sleeping in their syns long forgetting themselves in their voluptuous delights til God awakeneth them of his grace least they should sleep the death and perish for ever 4. He awakeneth vs somtime by the sound of his word knocking at the door of our harts and by his Spirit wherewith he striveth in vs somtime by corrections punishments for our misdeedes inflicted vpon our bodies sometime by striking our consciences with dread dismay and terrour for our syns and withdrawing the cheerful light of his countenance from vs so as we feel not the joy of his spirit neyther have peace in our selves but the comfortable coÌ„munioÌ„ betweeÌ„ his Majestie vs seemeth quite to be disanulled brokeÌ„ 5. For he withdraweth his face and favour from vs kindleth his anger against vs couÌ„teth vs as his enemies the horror of his wrath is as fyre sent from above into our bones the curse written in the law is powred vpon vs and is as the arrowes of the Almightie the venim wherof drinketh vp our spirit He setteth our iniquities before him self our secret syns in the light of his countenance he setteth them also in our own sight and our syn is before vs continually with his hand he bindeth the yoke of our transgressions with them being wrapped layd vpon our neck he maketh our strength to fayl bitter things doth he write against vs make vs to inherit the iniquities of our youth so as ther is nothing found in our flesh because of his anger neither is ther rest in our bones because of our sin our wounds stink and ar corrupt our reynes ar ful of burning our hart is as waxe it melteth in the mids of our bowels our bones are parched like an
attend vpon vs in our life so do they also at our death being sent to fetch our flitting soules cary thē into Abrahams bosome in the Paradise of God 10. These things as those blessed spirits the sons of God do at the commandement of their heavenly father redily and cheerfully for his elect so also ar they beholders of our wayes conversation affected after their spiritual māner with the things they see in vs. For they ar evē the thousād thowsāds of thē as about Gods throne so about the four living creatures the 24. Elders togither with them magnifiing Christ the killed Lamb prostrate on their faces do worship God and giv glory vnto him for evermore Into the celestial mysteries reveled by the Gospel they hav a desire to look because God hath by his church made known his manifold wisdome vnto them Loving also they ar glad and desirous of our good as appeareth by their glorifying of the Lamb that was killed for vs not for them and by the joy which they have when any one of vs converteth from our syns as Christ hath shewed Witnesses they ar with the Lord of the charges contestations layd vpon vs for the observing of our duties as by the Apostles words to Timothee we be taught Wherfore we ought holily righteously soberly to cary our selves in al our actions seing we ar a spectacle to those heavenly Flames and are come to the great assemblie of innumerable of them yea the Apostle seemeth to require of women modest and submissiveattire in respect of them 11. Al this notwithstanding we must take heed both of superstitiō and curiosity about them for we are forbidden of God the religion or worship of Angels which when Iohn for the revelations shewed him would hav done the Angel refused and sayd See thou do it not If therfore we hav need of succour let vs pray vnto our Father and he can send vs legions of them and if we would giv thanks for their help offer a sacrifice themselves hav taught vs to offer it to the Lord whose servants they are even fellow servants with vs though much more excellent able and obedient He it is that sendeth them forth for our sakes which ar heyrs of salvation he also wil change this our corruptible estate cloth vs with immortalitie and make vs equal to those holie Angels and giv vs ◠place among them whose cōmuniō at that day we shal fully enjoy togither with them serving our God and lauding his Majestie in his own blessed presence for ever The Angel of the Lord pitcheth round about them that fear him delivereth them Psal. 34. 7. CHAPT XVI How the Saincts on earth ar caled to a holy communion among themselves God who hath chosen and caled vs in Christ from this world and fellowship of al wicked ones therin to be his and to serv him hath further required at our hands that we which ar caled should not live alone or a sunder by our selves but joyn togither and so entertayn and nourish a loving holy communion one with an other in the vnitie of the faith and spirit by the bond of peace For man is made a sociable creature and when he was in his perfection God saw sayd it was not good for him to be alone and therfore made him a help meet for him but after when we were corrupted there was much more need of fellowship one with an other for our mutal help and comfort And many are the benefits which we reap hereby evē as on the contrarie the evils dangers and discomforts which arise for want hereof are moe then can be told 2. When God had brought his people out of Aegypt to lead them into Canaan whiles thither they were traveyling even in the wildernes caused he a Tent to be made for himself to dwel among them and in midds of their tents which when it was perfected he took possession of filled and sanctified it with his glorie commaunded also the people thither for to bring their services and their sacrifices promised there to meet with thē to speak there vnto them whervpon that place was caled the Tent or Tabernacle of Meeting or Congregation And whereas this Sanctuary was flitting moveable not onely in the wildernes but also in the land of Canaan therfore God gav Israel a charge by Moses that they should seek the place which he should choose out of al their tribes to put his Name there and there to dwel that thither they should come to sacrifice and rejoyce before the Lord themselves their children and their servants there to keep their solemn feasts and take heed they offred not in any other place For he had told thē whosoever Israelite or strāger sojourning among them that resorted not to this Tabernacle with his oblations but sacrificed other where eyther within or without the host that man should be reputed as if he had shed blood or offred vnto Divils and was to be cut off from among his people This tent togither with the Ternple which for like holy vse succeded the same was a figure of the church or congregation of Christians amongst whom God hath placed his tabernacle to dwell as their God with them and they to be his people even his howse and habitation should therefore gather themselves togither in his name to keep their spiritual feasts not withdrawing from nor leaving the mutuall assembling or fellowship that they have among themselves for who so repayreth not to the Church the true Ierusalem of all the families of the earth there to keep the feast of Tabernacles worship the king the Lord of hosts no rayn of Gods grace or blessing shal come vpon them 3. This gathering togither of the Saincts is not a bare assembly or concourse onely of people but a neer vniting and knitting of thēselves in one holy cōmunion and fellowship For as the foresayd Tent was made of many courtaines but al of thē so coupled one to another with loops taches that they were but one Tabernacle and as the many costly hewed stones wherwith Solomon built the Temple whē they were layd togither made one Howse wherein God had his habitatiō so the servants of Christ though they be many yet are so built coupled togither by faith that they grow vnto an holy temple in the Lord to be the habitation of God by the spirit and are builded as a citie that is compact togither in it self Which neer cōiunction is further set sorth by similitude of a bodie wherein there be many members of several shape vse yet by the wisdome of God so vnited set togither that there appeareth a goodly frame and proportion of the man and every lim so fastned to other and
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
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
fruitlesse lamentation in that second death and vtter darknes where the †worm shal not die nor the fyre be quenched for evermore This is the portion of the wicked from God and the reward of their sins from the hand of the Most High The wicked is kept vnto the day of destruction they shal be brought forth to th◠day of wrath Iob. 21. 30. CHAP. III. Of mans redemption the renewing of his peace by the grace of God in Iesus Christ. 1. God though he spared not the Angels which sinned of their own accord and maliciously drew man into their condemnation yet shewed he favor to Adam and his children when it was neyther deserved nor asked For of them he had chosen to be his before the foundations of the world prepared for them a kingdome which it was his pleasure to giv vnto them therfore could he not be hindered no wisdome nor vnderstanding nor counsel could prevail against him but his own counsel did stand for ever the thoughts of his hart throughout al ages he also is greater then al and none is able to take his sheep out of his hand therfore he sayd vnto them when they were polluted in their own blood ye shal live even when they wer in their blood he said vnto them ye shal live I wil redeem them from the power of the grave I wil deliver them from death 2. Yet because as his mercy should be magnified his justice also was to be satisfied and death inflicted for the transgression of his law now mans miserie weaknes was such as endure death he might but overcome it he could not nor deliver his sowl frō the hand of the grave therfore had God of his rich grace and incomprehensible love ordeyned his onely begotten Son which was in his bosome one with himself and in glorie with him before the world was by whom al things were created in heaven and in earth things visible invisible and in whom al things consist even this his own dear son had the Father ordeyned before the foundatiō of the world that he should save his people from their syns and deliver them from the wrath to come 3. And forasmuch as being in the form of God and very God himself who liveth and is blessed for ever he could not in that nature glorie wherin onely is immortalitie partake with mans wretchednes or tast of his death which yet by Gods grace he was to tast for al men therfore was it also ordeyned that the Word should be made flesh even the Son of God when hee came into the world should be made of a woman and of the seed of earthly man according to the flesh that he should take on him the form of a servant and be found in shape as a man partaker with his children of flesh and blood that he might suffer for their sake be touched with the feeling of their infirmities and in all things tempted in like sort yet without syn 4. This incarnation of the Lord wherby he should become our Emmanuel that is God with vs was not to be mans work or brought to passe by carnal generation but by the holy Ghost and power of the most high overshadowing a virgin whereby she should conceiv in her womb and bear a holy thing that should be caled the Son of God Who for the fulnes of the grace of the Godhed which was to dwel in him bodily the spirit wherewith he was to be anoynted should be named the Messiah and the Christ that is the Anoynted of God for the salvation of synners should be crowned with the title of Iesus that is the Saviour or Deliverer at whose name every knee should bow both of things in heaven things in earth things vnder the earth and everie tongue confesse that Iesus Christ is the Lord vnto the glory of God the Father who gave him to be his salvation to the end of the earth 5. For by this his Son the brightnes of his glory God would reconcile the world to himself not imputing but freely forgiving their syns vnto them and by this image of his owne invisible maiestie would renew the heavenly image in man which now was defaced giving him a new hart and a new spirit even putting his own spirit within him making him a new creature For wheras the first Adam was made but a living sowl and having lost his life by syn could not recover the same againe but death reigned over al this second Adam which was a live-making spirit should quicken them that wer dead in trespasses and syns and by his voyce should rayse them vp and give them life eternal that so the dead men might liv againe and they awake and sing that dwel in dust 6. The way to work out this wōdrous grace for mens redemption was appointed to be by great afflictiōs through which the Prince of their salvation was to be consecrate that many children might be brought vnto glory For this Son of God the Lord and heyr of all things was to †empty himself and take on him the form of a servant to become lesser then the Angels yea more deformed then the sons of Adam even a worm and not a man the shame of men and contempt of the people that when we should see him he should have neyther form nor bewtie that we should desire him though yet in himself he was much fayrer then the sons of Adam al his parts and features and countenance so excellent as he was wholly delectable 7. So when the first begotten of the Father was brought into the world though al the Angels of God did worship him the winds and seas obeyed him the Fish payed his tribute the wild beasts lived at peace with him and the very Divils confessed him and were afrayd yet wretched man would not acknowledge him his own received him not he was a stranger to his brethren an aliant to his Mothers sons despised he was we esteemed him not Yea God himself would break him make him subject to infirmities lay vpō him the iniquity of vsal for we made him to serve for our syns we wearied him with our iniquities so that innumerable troubles compassed him about our syns which now were his tooke such hold vpon him that he was not able to lookvp for which a cup was givē him of the Father to drink ful of sorow fear heavines agonie that made his sowl heavy even vnto the death he prayed his Father that if it had been possible it might hav passed from him offring vp his prayers with
youth for now ther shal be no more curse but the throne of God of the Lamb that was slayn shal be in the city he wil be merciful vnto his land vnto his people The Angels saw this were glad for our salvation they sung at our Saviours birth Glory to God in the highest heavens and vpon earth peace towards men goodwill And when he was glorified the thowsand thowsands of them praysed him saying worthy is the Lamb that was killed to receiv power and riches and wisdome and strength and honour and glory and prayse The heavens rejoyced for that the Lord had done the lower parts of the earth showted the mountaynes forrests and every tree burst forth into prayses for that the Lord had redeemed Iaakob would be glorified in Israel and al creatures in heaven in earth vnder the earth and in the sea al that are in them gave Praise honour and glorie power vnto him that sitteth vpon the throne and vnto the Lamb for ever more Amen 14. This grace was the Wisedom of God in a mysterie the hidden wisedom which God had fore-determined before the world vnto our glorie but it was hid from the eyes of al the living hid from the fowls of the heaveÌ„ none of the Princes of this world knew it no ye had seen it nor ear heard it neyther came it into mans hart onely God vnderstood the Way thereof and from the beginning of the world it was kept secret and hid in him and stil he hideth it from the wise men of vnderstanding neyther can the natural perceiv it vntil he revele it vnto them by his spirit which spirit sercheth al things even the deep things of God and by it we know the things that are given to vs of God 15. And now he hath opened vnto vs the mysterie of his will according to his good pleasure which he had purposed in Christ he hath proclaymed vnto the ends of the world that the Saviour of the daughter Sion is come his wages with him and his work before him that we might cleerly see the fellowship of the mystery might be able to coÌ„prehend with al Saincts what is the bredth and length and depth and height to know the lov of Christ which passeth knowledge and might be filled with al fulnes of God who hath given vs bewty for ashes the oyl of ioy for mourning the garment of gladnes for the spirit of heavines because our ‡ warfare is accomplished and our iniquitie is pardoned For while we were yet sinners Christ died for vs and when wee were enemies we were reconciled to God by his death and now shal be saved by his life for the chastisement of our peace was vpon him and with his stripes we are healed he hath washed vs from our syns in his blood and purged our conscience from dead works to serve the living God and is gone vp into very heaven to appear now in the sight of God for vs and there to prepare vs a place that where he is we may be also From whence he wil shortly shew himself with his mightie Angels to be glorified in his Saincts and made marveilous in them that beleev who after that they have drunk of his cup been baptised into his death and buriall and walked with him in newnes of life in this vale of tears and fulfilled the rest of his afflictions in their flesh shal have their vile bodies changed fashioned like to his glorious bodie the dead being raysed vp incorruptible and such as live remayn being chaÌ„ged and caught vp with them also in the clowds to meet the Lord in the ayre and so shall they ever be with the Lord their faces shyning as the Sun in the kingdome of their Father 16. Although this mysterie of Christ was not opened vnto the sons of men in other ages as it was at last reveled vnto his holy Apostles and Prophets by the spirit yet was the effect and summe therof made known to all the Patriarchs from the beginning For Iesus Christ was yesterday is to day the same for ever Abraham saw his day and was glad Abel also by faith in him obteyned testimonie that he was righteous which faith he learned of his father Adam who heard of God the riches of this grace freely preached in paradise before the sentence of exile and death was pronounced vpon him namely that the womans seed should crush the Serpents head who also was shewed the way to be by death and sacrifice a shadow wherof he saw in the Lambs then slayn and sacrificed in the service of the Lord. The great afflictions of Christ and of his people wer foretold in the Serpents crushing of his â—eel and the enmitie between the womans seed that Serpents foreshewed also in the murder of Abel the iust by Cain his wicked brother To Christ gave all the Prophets witnes that through his name all that beleeved in him should receive remission of syns and the twelve tribes instantly serving God night day hoped to come vnto this promise So in this hope and exspectation of redemption by the Son of God the Fathers rested and comforted their fainting sowles by faith the evidence of things not seene by which faith they saw the promises a farr off were perswaded saluted them confessed that they were strangers and pilgroms vpon earth and so died having through their faith obteyned testimony but received not the promise God providing a better thing for vs that they without vs should not be made perfect but in patient hope passe out their dayes on earth after death wayt al the dayes of their appoynted time til their changing shall come and then stand vp in their lot with vs and al Saincts at the end of the dayes 17. But al this grace and riches of the glorious mysterie now manifested to the Saincts which is Christ in vs the hope of glory God did not communicate with al men neyther yet doeth save with some few chosen in Christ before the foundation of the world Which little flock have their election not by works but by him that caleth according to the good pleasure of his own wil who without any vnrighteousnes hath mercy on whom he wil and whom he will he hardneth having made as the clay-potter of one lump some men vessels of mercie prepared vnto glorie some vessels of wrath prepared to destruction which yet notwithstanding have many favours and benefits from God to draw them to repentance out of the snare of Satan but all in vayn for they despise the grace proffered vnto them and run headlong into the condemnation whereto they were of old ordeyned
let mercy be shewed them yet wil they not learn righteousnes in the land of equities they wil do wickedly and wil not behold the majestie of the Lord. 18. And of these ther ar two sorts some that are called to the knowledge of the truth hav received it with joy yet having no roots beleiv but for a while and in time of tentatiō go away Yea of these ther are that have been once lightened and hav tasted of the heavenly gift and been made partakers of the holy Ghost hav tasted of the good word of God and of the powers of the world to come and yet not with standing fall away and crucify againe to them selves the son of God and make a mock of him and tread him vnder foot and count the blood of the Testament as an vnholy thing wherewith they were sanctified and doe despite the spirit of grace Such it is impossible they should be renewed again vnto repentance neyther remayneth any more sacrifice for their syns but a fearful looking for of judgement and violent fyre which shal devour them And such howsoever they were among the Saints yet wer they not of them for then they would hav continewed with them neyther wer they of Christs sheep for then he would hav given them eternall life and they should never hav perished neyther should any hav plucked them out of his hand he would hav put his fear in their harts that they should not hav departed from him though they had fallen they should not hav been cast off for the Lord would hav put vnder his hand 19. Othersome ther are not caled to the faith but strangers from the covenants of promise whom God suffereth to walk in their owne wayes not shewing thē his word nor his statutes and judgements Or if he cause his gospel to come vnto them yet wil not they come vnto him that they might hav life they hear not his words because they are not of God neyther beleev because they are not Christs sheep al the day long he stretcheth forth his hand to an vnperswadeable and gainsaying people Yea beleeve they cannot because hee hath blynded their eyes and hardned their hart that they should not see with eyes nor vnderstand with hart and be converted and he to heal them the Lord hath covered them with the spirit of slomber 20. And these are for the most part the wise and learned of the world from whom God hideth the secret of his Gospel and worketh a marveilous work in this people even a marveilous work a wonder as sayth the Prophet that the wisedome of the wise men perish for the Lord knoweth that their thoughts be vayn Therefore he maketh their wisdom to perish and casteth away the vnderstanding of the prudent he powreth contempt vpon princes and causeth them to erre in desert places out of the way and maketh the strength of the mighty weak he scattereth the proud in the imagination of their harts and putteth down the mighty frō the thrones the wisedom of this world maketh he foolishnes and by the foolishnes of preaching saveth them that beleeve which also are the foolish weak vile and despised thinges of the world even things that are not which yet he hath chosen to bring to naugh◠the thinges that are that no flesh should reioyce in his presence but as it is written he that reioyceth let him reioyce in the Lord. 21. Thus Christ crucified is to the Iewes a stumbling block and to the Greeks foolishnes and onely to them which are called both of Iewes Greeks he is the power of God the wisedom of God in whom they triumph say Loe this is our God we wayted for him and he wil save vs this is the Lord whom we waited for we wil ioy and be glad in his salvation 22. And thus is there a distinction made of the sonnes of Adam some left to perish in their syns the children of wrath as they were by nature who because they are not borne again they cannot see the kingdom of God othersome are bought from the earth and born a new of immortall seed and are not of this world but have their conversation in heaven power given them of Christ to be the sons of God which are born not of blood nor of the will of the flesh nor of the wil of man but of God 23. Between these two sorts of men is great difference both in the affections of God who loveth the one and hateth the other and of Christ who prayeth for one not for another and in their affections againe towards God one towards another For the Saincts love the Lord and have mutuall love among themselves but the wickeds sowl abhorreth him and they hate such as he hath chosen out of the world and are hated again of them with perfect hatred Thus is there warr enmitie betwixt the iust and the wicked the one of them being an abhomination to the other 24. Hence is it that the scripture speaketh so much of the fellowship and communion of the Saincts with God and among themselves and of their separation from the Divil and from his children the wicked men evē in this life whiles yet they live together with them in civil societie breath one commune aier exspecting with patience the full and finall separation which Christ and his Angels will make at the last and great day of doom Of this holy communion here on earth I purpose to intreat as God hath given me to discern by his word His gracious spirit breath vpon my sowl and guyd my pen to set down his truth CHAPT IIII. VVho be the Saints of this Communion THat we may the better discern the Com̄uniō of Saints wherof we treat let vs first consider who the persons be that hav fellowship togither The Head highest in this holy societie is the Lord our God who is not onely Most holy in himself but cōmunicateth his holynes w th vs his creatures doth vouchsafe to hav fellowship with vs even in this life world as it is written If we say that we have communion with him walk in darknes we lye do not the truth but if we walk in the light as he is in the light we hav cōmunion one with an other that is God with vs and we with him and the blood of Iesus Christ his son clenseth vs from all syn For this cause he is often called in the scripture the Sainct or Holy-one of Israel and the King of the Saincts This is to be vnderstood of al three persons in the vnitie of the Godhead the Father the Son and the Holy Spirit of whom it is writtē He is holy Gods accordingly his
people ar named the people of the Holy ones 2. Iesus Christ as he is God manifested in the flesh is the Sainct of God the Holy one and the True even the holy one of Israel being himself ful of the Holie ghost and therwith baptiseth his church wherof he is the mediator And was figured out by the High priest in the law who in type of him was also caled the Sainct of the Lord and caried this writing graven in gold vpon his forehead Holines to Iehovah With this Iesus our redemer we that beleev hav a very neer communion according to that which is written He that Sanctifieth which is Christ and they that are sanctified which are his people are al of one for which cause he is not ashamed to call them brethren And again God is faithful by whom ye are caled vnto the communion of his Son Iesus Christ our Lord. 3. The elect and blessed Angels are also Saincts having sanctitie by creation continewed and confirmed vnto them for ever These heavenly spirits have communion not onely with God in whose presence they stand but also with vs the children of God through fayth by which we are come vnto the great assemblie of the many thowsands of them have them for our guardians and acknowledging themselves to be our fellow servants 4. Al men and women caled to the faith of God ar Saincts by caling being sanctified by Christ Iesus and one with an other are holy brethren Of these some are Saincts departed this life and sleeping in the Lord othersome ar on earth whiles they here live notwithstanding their many infirmities afflictions ar Saincts of the most High a holie nation 5. This happy societie our fathers of old saw shadowed in the Tabernacle wher God dwelt among mē His own gracious presence appeared when his glorie filled the Tabernacle his voice was heard of Moses out of the same and the Ark of his strength was a continuall signe of his residence and rest therin His son Christ was represented by the Mercie-seat or Propitiatorie covering the Ark in whom and by whom God is reconciled with his people who therfore is caled the Propititiatory or Reconciliation from that was the voyce of God heard speaking even as by Christ he speaketh to the end The Angels were figured in the Cherubims vpon the mercie-seat and in the courtaines of the tent round about for so those blessed Spirits ' minister vnto Christ and to his church the heyrs of his salvation The multitude of beleevers were resembled in the twelve cakes according to the number of the twelve tribes of Israel set vpon the pure table before the Lord with pure incense vpon them to be for a remembrance offring by fyre to the Lord in steed of them So we Christians are vnlevened cakes standing before the Lord in his church and being in Christ a sweet odour vnto him who still hath his spirituall Tabernacle with men and dwelleth with them CHAP. V. HOlynes or Sanctitie vvhat it is THe Scripture caleth that thing or person holie which is separated from profanenes pollution and is addicted or applied to divine vse or service of God Thus the Sabbath day was hallowed when God had severed it from commune labour and humane employments to be spent in heavenly exercises and meditations wherevpon it is named the holy Sabbath of rest to the Lord The like is to minded for all other feast dayes appoynted of God for holy convocations The firstborn of man and beast were sanctified to the Lord by being exempted from mans vse dedicated to God and imployed in his service Hence was it that all strange or vnclean persons were forbidden to eat yea or to touch the holie things And when the Israelites were sanctified ceremonially it was by washing their garments absteyning from their wives thus preparing their bodies and minds to converse with God And in the whole course of their life this was their sanctification and signes thereof to absteyn from all syn and vncleannes as also from communion with the sinners and vnclean and to give themselves to the service of God keeping of his lawes 2. This is to be seen in many particulars As the calling and separating of Israel from other people that they might be holy vnto God The shadow herof namely abstinence from eating vnclean meats which figured their refreyning from the fellowship of wicked men for a signe and testimony of their sanctification holines with the Lord. To Moloch they might not offer their childrē for that was to defile Gods sanctuarie and pollute his holy name nor turne after sooth-sayers for the same cause All moniments of idolatrie they were to destroy because they were a holy people to the Lord their God Idolatrous rites and customes they were to refreyn for the same cause Even their bodily excrements were to be covered that their host might be holy before the Lord. And being thus clensed from evill they wer willed to remember and do al his commandements and so be holy vnto their God 3. The new testament also teacheth this same whiles it opposeth sanctitie vnto all manner syn and vncleannes and exhorteth vs to clense our selves from al filthines of the flesh and spirit and so grow vp vnto ful holines in the fear of God that being sanctified throughout we may by good works give all our members servants vnto righteousnes in holines CHAPTER VI. HOw holines is given vnto God and Christ and how vnto creatures HOlynes is ascribed vnto God in the word both by Angels men in two respects 1. Because he in himself is sanctitie and puritie it self and it is vnpossible that in him should be any evill syn or vncleannes He is light darknes in him there is not any he delighteth not wickednes neyther shal evil soiourn with him he cānot so much as be tempted with evil therefore is hee sequestred from this synfull world and heaven is the habitation of his holines 2. Againe because he is the onely author and effecter of all holines sanctimonie in whomsoever sanctifying vs his people giving his Sabbath for a signe hereof advancing vs hereby above all nations which he hath made this being one of his principall blessings He giveth holines to all things about him to the heavens and to earthly places where hee vouchethsafe to appear or remayn So that none is holy as Iehovah he is a holy God sanctified in iustice and let al flesh blesse the name of his holines for ever and ay 2. Iesus Christ hath holines in his divine nature equal with the Father and Holy Ghost and in his manhood hee was holy by byrth in
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
word forbad them eyther to make or vse any manner idol or similitude vpon payn of his gealous indignation Therfore when they had made a resemblance memorial of their God that brought them out of the land of Aegypt and turned him their Glorie into the similitude of an oxe that eateth grasse then were they esteemed to hav forgotten God their saviour and committed great blasphemies for that syn many of them died al of them had ben rooted out with Aaron himself but that Moses stood in the breach and by his instant prayer turned away the Lords wrath frō destroying them 16. Againe when Ieroboam the king of Israel had set vp signes for the people to worship their God as they thought that brought them out of the Land of Aegypt because they were in the Lords account but Divils so al that followed them worshiped Satan not God yea the people in that estate were without the true God therefore he ceased not both by doctrines and judgments to keep reclaim his people from them warning Iudah not to syn though Israel played the harlot and forasmuch as Ephraim was joyned to Idols they should let him alone and not seek Bethel nor enter to Gilgal nor go to Beersheba which were the places of publick worship among them but to seek the Lord and they should live whereas all those synners of his people should die even as Ieroboams howse for his syn was rooted out and destroyed from the face of the earth 17. As the Prophets thus witnessed vnto Israel in their several ages so our Saviour Christ when he came with his Apostles first laboured to keep and withdrawe the people from the service of Divils and idols whither more open or secret For as he appeared for this purpose that he might loose the works of the Divil and was that promised seed which should crush the serpents head so did he first himself hand to hand combat with Satan resisted his tentations overcame and put him to flight and would not admit of any cōmunion between the Fiends and him nor suffer them to say so much as that they knew him He dispossessed them of many men over whom they tyrannized and commanded his disciples to do the like and ceased not this warr til Satan which had vsurped the princedom of this world was cast out even to the death did he resist him and by death destroied him which had the power of death For though in him the Serpent could find nothing yet for his chosens sake he endured al things till he had spoyled the principalities and powers and triumphed over them in his crosse thus teaching vs in his own example and person to hate with perfect hatred that enemie of God man and to know that ther can no concord be betwixt Christ and Belial 18. Satan being thus like lightning fallen down from heaven his place not found there any more after our Michael had overcome him taken from him all his armour wherein he trusted and divided his spoyles many peoples were more easily recovered and drawen out of his snares who were all taught by the trumpet of the gospell to prepare themselves to battel against him to take vnto them the whol armour of God that they might be able to resist in the evil day to fight the good fight of faith and by it stedfastly to resist that roring Lion which walked about seeking whom hee might devour being with this comforted and assured that the God of peace would tread Satan vnder their feet shortly 19. But because this Adversary would transfigure himself into an Angel of light and his ministers also as though they wer ministers of righteousnes the more care watchfulnes the Saincts were warned to have least they should be circumvented They wer taught therfore touching al the hethens religion that whatsoever they sacrificed they sacrificed to Divils and not to God and that Christians might have no fellowship with Divils and consequently neyther with those idolaters which ignorantly worshiped such but must come out from among them separate themselves and touch no vnclean thing for they could not be partakers both of the Lords table and of the table of Divils two such contrarie maisters they could by no meanes serve And if they joyned with the wicked in their worship or haunted their assemblies even as in Israel they that did eat of the sacrifices were partakers of the Altar whereby they had part and interest in the whol worship and the God worshiped even so had they with Satan that did eat of his sacrifices in his temples how ever they might perswade themselves otherwise because they did know the idol was nothing Wherefore they were forbidden al cōmunion with such and exhorted to flee from idolatrie for behold al that are of the fellowship thereof shal be confounded as sayth the Prophet 20. And because this old serpent would creep again into the church and paradise of God to seduce the Saincts set his own throne there the Lord Iesus by his Angel certified his servant Iohn and by him hath warned vs al that the Christians also would in time forsake the true service of God in spirit would worship Divils even idols of gold and silver and brasse and stone wood being drawen herevnto by the effectual delusion of Satan in his eldest son Antichrist the child of perdition whose doctrines would be the doctrines of Divils whose kingdome should be menaged by spirits of Divils and men drawen by them to battel against God almighty Herevpon is that glorious synagogue proclaymed with the lowd voyce of an heavenly Angel to be become the habitation of Divils and with an other voyce al Gods people ar willed to go out of her that they partake not in her syns and receiv not of her plagues for if any man worship that beast or his image or take his mark he shal drink of the wine of Gods wrath and be tormented in fyre and brimstone before the holie Angels before the Lamb and the smoke of their torment shall ascend evermore 21. And as by the word of Christ men wer withdrawen from idolatrie and communion with the wicked so wer they also exhorted to draw neer to the Lord and in fayth and love to cleav vnto him alone that turning from darknes to light and from †the power of Satan vnto God they might receiv forgivnes of syns and inheritance among them which ar sanctified by faith in him They were therfore informed in the mysteries of the gospel baptised into the name of the Lord in whom they beleeved separated from others that frowardly refused had their assemblies for prayer doctrine and other holy exercises which they wer exhorted
of rayment even that fine-liâ—â—n pure and shining which 〈◊〉 the righteousnes of the Sainct 10. The chastisements 〈◊〉 God ar an other good means to â—umble our stubborne nature baptised harts making vs to 〈◊〉 trie our wayes and turn 〈◊〉 to the Lord to crie vnto 〈◊〉 our distresse to hav care to 〈◊〉 and keep his word By them he proveth vs to know what is in our harts and letteth vs hav experience both of our own infirmities and of his power grace By them he bringeth vs to an humble confession sorrow for our syns and so delivereth our sowles from going into the pit By them and our weaknes in theÌ„ he teacheth vs to trust in him not in our selves Thus the rod and correction giveth vs wisdome and wee are chastened for our profit that we might be partakers of his holines 11. And thus God calleth vs out of our selves from the vnbeleef blindnes hypocrisie hardnes of hart pride wantonnes all other inordinat affections that do possesse vs that we may beleev love feare and obey him alone that we may remember and doe al his coÌ„mandements and be holy vnto our God He teacheth vs to deny vngodlines and worldly lusts even such as fight in our own members that our old man being crucified with Christ the body of syn may be destroyed we serve syn no more But having our sowles as weanlings with vs withdrawn from all carnal pleasures and having cast off every thing that presseth down and the syn that so easily compasseth vs about may delight in the Lord in his law depending vpon him alone for life succour and salvation neyther dispayring for our evill deeds nor boasting of our good but by faith taking hold vpon Christ and saying Whom have I in heaven but thee and I desire none in the earth with thee my flesh faileth and my hart but God is the rock of my hart and my portion for ever Then bidding farewell to the world and meekly taking our crosse vpon vs as men hateing our own life heer to follow the Lamb whither soever he goeth and shall bring vs to mountaines or deserts to hunger or thirst to cold or nakednes to trouble of body or grief of mynd to feares or terrours or even to the dust of death knowing that in all he wil susteyn vs in the end wipe al teares from our eyes after we have gone into fyre and into water he will bring vs out into a welthie place in our weaknes he wil strengthen vs in our wants he will reliev vs in all our cares doubts dangers distresses he will guide vs by his counsel and after receive vs to glorie 12. But these things ar so hard vnto flesh and blood that the natural man chooseth rather to remayn stil in his woeful state and injoy the momentany pleasures of syn then in such streights and difficulties to folow Christ. For it is a heavy thing to renounce and forsake his own affections to condemne his own wisdome for foolishnes to rest wholly vpon Gods word and promises when nothing is seen but present want calamitie to abandon pleasures to tame and subdue his wanton lusts to bear cheerfully the reproches and persecutions of the world and whatsoever els God shal bring vpon him oftentimes to the loste of friends wife children goods lands and life it self Therfore this state is in deed a Denial of our selves carying of our crosse dayly a Mortification of our earthly members even a dayly dying and breathing out of the ghost As the sacrifices given vnto God were killed salted and sent vp in fyre so wee that must give vp our own bodies for a living sacrifice must also be salted with fyre as Christ hath sayd And as himself fulfilling the figure of the syn offrings which were burnt without the camp that he might saÌ„ctify vs with his own blood suffred without the gate of Ierusalem so must we likewise go out of the camp bearing his reproch which we never do willingly til he draw vs. For this our new birth is not of blood nor of the will of the flesh nor of the will of man but of God who regenerateth caleth and sanctifieth his Israel increasing them with men like a flock and as the flock of holinesses as the flock of Ierusalem in their solemne feasts so filleth he desolate cities with flocks of men which being by the ministery of the gospel offred vp for sacrifices are acceptable being sanctified by the holy Ghost 13. When thus we be changed by the power of Gods grace and have got the victorie of our selves subduing and ruling over our own spirits which as Solomon sayth is better then if we wan a city wheÌ„ we have hearkned to the crye of the Voyce that al flesh is grasse al the grace thereof as the flower of the feild and when we have found our grasse to be withered and flower faded because the spirit of the Lord hath blown vpon it when the strong hold of our imaginations is cast down and every thought brought into captivity to the obedience of Christ when we have discerned our syns felt the smart of them in our consciences pined away for our iniquities and judged our selves worthie to be cut off for all our evils when we have renounced al coÌ„fidence in our selves reiected all our righteousnesses as filthy clouts and being humbled vnder the mighty hand of God do with Iob abhorre our selves repent in dust and ashes then will hee look vpon vs and turne our captivitie and bring vs into his promised rest into which we entring by faith shall there keep the true Sabbath of God cease from our own works as he did from his wholly give our selves to work the works of God which is to beleev in him whom he hath sent euen Iesus Christ our wisdome justice sanctification and redemption who caleth vs with a holy calling from the fellowship of Satan Syn this world and our own corruptions to the happy communion with himself and with his Father by fayth a while on earth til we shal behold his face in justice and when we awake be satisfied with his image O Ierusalem wash thine hart from wickednes that thou mayct be saved how long shal thy wicked thoughts remayn within thee Ier. 4. 14. CHAPT XI Of the Communion that we haue with God in general God having graciously freed vs from the captivity of Satan and caled vs out of the world from our own corruptions doth after this take vs neer vnto him bestoweth more graces and blessings vpon vs and accepteth again the fruits of his own spirit in vs. For he hath separated vs from others to receiv vs vnto himself and he wil be a Father vnto vs and
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
places wher they become yet is it most lively seen in their Assemblie and there he is very terrible For this cause did his people love the habitation of his house desired to dwel there al their dayes that they might be hold his bewtie and being absent from it their sowles thirsted for God saving when shal we come and appear before the presence of God for they knew his promise which had sayd In every place where I shal put the remembrance of my name I wil come vnto thee blesse thee they knew God was in the mids of his sanctuary it should not be moved he would help it very early But of this holy societie more is to be spoken particularly in another place CHAP. XII Of the Communion that we have with Iesus Christ our Mediatour IEsus Christ being God manifested in the flesh is given of the Father to be the onely mediatour between him and vs and he hath given him power to execute judgmēt in that he is the son of Man He is the head of the body of the Church in him all the buylding coupled togither groweth vnto an holy Temple in the Lord and we all are built togither in him to be the habitation of God by the Spirit he is the way the truth the life no man cometh to the Father but by him And of him and his mediation this Oracle was spoken of old to the Saincts that their Noble-ruler should be of thēselves their Governour Christ should proceed from the mids of them God would cause him to drawe neer and approach vnto himself when he should ascend and sit at his right hand to make intercession for vs for who is he els that warranteth his hart to come vnto me sayth the Lord And ye shal be my people and I wil be your God 2. As we are made the people and portion of God by Christ brought by him vnto the fellowship and glorie of his Father so is there a special fellowship and cōmunion that we have with Christ being caled therevnto of the Father as it is written God is faithful by whom ye are called vnto the communion of his Son Iesus Christ our Lord. And that this hath alwayes been the chief end and scope of God in al his Oracles since the world began to draw men vnto Christ so vnto himself is before shewed 3. The summe of the grace given vs through communion with our Lord Iesus is cōprised in those words of the Apostle saying that Christ is of God made vnto vs Wisdom and Iustice and Sanctification and Redemption These things he is vnto vs by vertue of his Mediatorship which consisteth in the three functions or offices of Prophecie Priesthood Kingdome committed vnto him by the Father For frō the in most holy place and from the bosom of the Father is he come to declare God vnto vs he is a Prophet raysed vp of the Lord to speak vnto vs al that he cōmanded him and him are we willed for to hear the yles are to wayt for his Law And as he being worthy obteyned to open the book that is in the right hand of him that sitteth on the throne to loose the seven seales thereof because all the treasures of wisdom and knowledge ar hid in him so having made knowen to vs al things that he heard of his Father having declared and stil declaring his Name by his word and spirit he is the Power of God and the wisdom of God vnto vs. And the things which he hath declared are two 1 the Law to shew vs our syn and the evils due for the same 2 the Gospel to shew vs our righteousnes by grace from God with the blessings that flow therfrō He also being our great high priest or sacrificer hath taken away our syns and al the evils accompanying them hath redeemed vs from the Curse of the Law finished wickednes sealed vp sins made reconciliatiō for iniquitie brought the gift of righteousnes or Iustice so by his obedience we ar made just grace shal reigne by justice vnto eternall life through Iesus Christ our Lord whose blood doth also purge our consciences from dead works to serv the Living God and by the same hath he sanctified his people and contineweth a Priest for ever and is both our Iustice Sanctification Finally this our redemtion from evil and restauration vnto happines he conserveth maynteyneth by his mighty power frō al enemies whō hee hath subdued vnder his owne feet wil also subdue vnder ours and is therfore named our King whom al kings shal worship al nations shal serv who wil redeem our sowles from deceit violence wil giv vs also the redemption of our bodie and cause our last enimy Death to be swallowed vp in victorie so wil be our ful Redemptiō for ever ever at his appearing with glorie in the day of Redemptiō 4. More particularly touching his Prophesie and our communion with him therin as God gave him for a witnes to the people for a Prince and a Commander vnto them so shewed he himself to be a faithful and true witnesse in that he spake to the world the things which he had heard of the Father This he did in his own person whiles he walked with mē teaching the true meaning and end of al his Fathers Law and vrging the syncere keeping of it in Love freeing it also from the false glosses and leaven of the Pharisees and cutting down their traditions for the Lord to this end had made his mouth like a sharp sword that by the breath of his lips he might slay the wicked He also taught the glad tidings of the Gospel vnto the poor therby healing the broken harted preaching deliverance to the captives recovering of sight to the blind and the acceptable yere of the Lord that whosoever should hear his word and beleev in him that sent him should hav everlasting life and not come into condemnation but was passed from death vnto life So he hid not his Fathers righteousnes within his hart but declared his truth and his salvation he conceled not his mercy and his truth from the great congregation but preached peace and comfort to his people For God had given him a tongue of the Learned that he might know to minister a word in time to him that is weary grace was powred in his lips and they they were like lillies dropping down pure myrrh and his mouth was sweet things 5. As in his own person so did he by others publish the will of his Father vsing hereto the ministerie both of men and Angels He gave and stil giveth the gifts of ministery vnto many men above al other he furnished his
into very heaven and obteyned eternal redemption So the Lord took away the iniquitie of his land in one day as he had promised for the ransom was most precious even of infinite value effect seeing by the vnion of the God head with the manhood in this our High-priests person it was the blood of God himself as the scripture speaketh wherewith we are purchased Thus Christ hath reconciled vs that were enimies vnto God by his death and hath put away syn by the sacrifice of himself for he was the ‡ Lamb of God that taketh away the syn of the world and the prophesie of Abraham was fulfilled God wil provide him a Lamb for a burnt offring my son 12. Touching Christs Intercession as he prayed for his church when he was on earth and his Father heard him alwayes so now being ascended and set at the right hand of God he stil maketh request for vs being therefore entred into very heaven to appear now in the sight of God for vs. Whose prayer as it is pure and perfect so prevaileth it with God and is of vnspeakable efficacie to make vs to be accepted For the Father loveth the Son and accepteth him better then he did his servant Iob when he prayed for the trespassers This is that Angel the Angel or messenger of the covenant that hath a golden censer much odours which he offreth with the prayers of all Saincts vpon the golden altar that is before the throne the smoke of which odours with the prayers of the Saincts goeth vp before God out of the Angels hand and vnto his requests which hee maketh for his afflicted people the Lord answereth good and comfortable words Thus our high sacrificer having the names of the whole Israel of God as it were graven vpon two precious stones and embossed in gold beareth vs vpon his two shoulders for a remembrance and presenteth vs pure holy just before the Lord. 13. The things towards vs which ar his Blessing and the fruits that folow he graciously communicateth as a merciful faithful high priest touched with the feeling of our infirmites being raysed vp vnto vs of God and sent to Blesse vs in turning every one of vs from our iniquities And as at the end of his ministery vpon earth he lifted vp his hands and blessed his disciples and then was taken from them into heaven so continewing stil a priest for ever after the order of Melchisedek who met Abrahā blessed him he stil blesseth the children of Abraham giving and applying the promises of the Gospel vnto the harts and consciences of his people even the favour protection of God the light of his countenance and his peace So the blessing of Abraham cometh on vs through Christ Iesus who is that promised seed in whom al nations ar blessed and whom God hath set to be Blessings for ever Thus Christ by Sacrifice hath merited by Intercession obteyneth and by Blessing bestoweth and distributeth vnto vs the love graces of God his Father even all things perteyning to life and godlines that we being partakers of his peace may again blesse God even the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessings in heavenly thinges in Christ as the Apostle sayth 14. The cōmunion of this Blessing is more particularly to be discerned in that honour of Priesthood which is given to al Christians the seales of Gods grace and love towards vs in Christ. For he hath made vs Priests vnto God even his Father and we as lively stones are made a spiritual howse a holy priesthood to offer vp spiritual sacrifices acceptable to God by Iesus Christ. For first applying him vnto our selves by Faith his suffrings death burial are ours his righteousnes resurrection and glorious victory over syn Satan Death and Hel ours so that we by the blood of Iesus may be bold to enter into the holy place though the Levitical Priests might not enter into the shadow thereof at al times by the new living way which hee hath prepared for vs through the veyl that is his flesh even boldly may we goe vnto the throne of grace that we may receiv mercy and finde grace to help in tyme of need Presenting vnto God his Father and ours this Lamb that was slayne for our syns who is our surety and our sacrifice by whose stripes wee are healed by whose death we are restored to life by whose body once offred we are sanctified vpon whose head wee have layd the burden of our syns and by whose curse we are made the heyres of blessing and of all the riches of Gods grace 15. We also giv vp our own bodies a living sacrifice holy acceptable vnto God which is our reasonable serving of God so the heavenly Ierusalem is filled with the Flocks of men as the earthly once was with Flocks of holinesses or sacrifices external Our spirits being contrite our harts humbled and broken for our syns ar the sacrifices of God also which he wil not despise By Christ we offer the sacrifice of Praise alwayes to God that is the fruit or calves of our lips which confesse his name and magnify him with thanksgiving this also pleaseth the Lord better then oxe or heiffer that beareth hornes that parteth the hoof Our almes and offrings for relief of the poor especially the ministers of the Gospel of Christ are an odour that smelleth sweet a sacrifice acceptable pleasant to God Finally if we be powred out as a drink offring vpon the sacrifice service of the faith of Christs church do resist vnto blood striving against syn we have cause to rejoyce for precious in the sight of the Lord is the death of his Saincts the ‡ soules of such rest vnder the altar til the Lord holy and true doe avenge their blood on thē that dwel on the earth 16. This honour of Priesthood which no man can take to himself nor any other thing except it be given him frō heavē Christ giveth vnto vs of his rich grace by his word spirit For as by the preaching of the Gospel he is dayly described in our sight and among vs crucified so we by the ministerie of the Gospel are made an acceptable offring vnto the Lord being sāctified by the Holy Ghost His word is a sharp two edged sword and divideth a sunder the sowl and the spirit the joynts and the marow by it we are taught to mortify our members which are on earth his spirit is as fyre where with we being baptised doe also mortifie the deeds of the bodie that we may live give our selves vp vnto God for a living sacrifice The afflictions
that we feel in this world when for his sake we are killed al the day long are counted as sheep for the slaughter doe bear about in our body the dying of the Lord Iesus and are alwayes delivered vnto death for Iesus sake that the life also of our Lord Iesus might be made manifest in our mortal flesh these serve for furtherances of our sanctification by being partakers of his holines and make vs as sacrifices and a prey for the ravenous fowles whiles we liv strangers here on earth the land that is not ours as did Ahrahams seed Thus ar we named the Priests of the Lord and hav authority in every place to offer incense vnto his name and a pure offring both we and our works our spiritual sacrifices being acceptable vnto God in Christ Iesus 17. To illustrate and seal vp more assuredly our communion with Christs Priesthood We ar washed with water for a signe assurance of the forgivnes washing away of our syns and to be as the laver of our regeneration new birth wherby we ar also baptised into his death and buried with him by baptisme that like as Christ was raysed vp from the dead by the glory of the Father so we also should walk in newnes of life our old man being crucified with him that the body of syn might be destroyed and our selves be dead to syn but alive to God in Iesus Christ our Lord whom by this symbol we have put on and doe bear his name vpon vs with the name of the Father and of the holy Spirit And after this Christ often feedeth our sowles with his own body blood which was broken powred out for our sakes figured out vnto vs by bread wine hereby cōfirming the former grace of remission of syns and a further growth in Christ continually into whom we ar incorporate have so neer a communion with him vnder these visible earthly elements which we looking past by the eye of faith seeing and feeding vpon Christ have our life by him doe dwel in him he in vs and shal by him be raysed vp at the last day vnto life eternal 18. Having seen how Christ being our Prophet informeth vs in al the wisdome of God and by the Law sheweth vs our syn wretchednes by the Gospel our justice happines and being our Priest Sacrifice hath by himself purged vs frō al syn given vs the gift of justice and sanctitie to present vs pure blamelesse before God his Father it remayneth that we also consider how he conserveth and mainteyneth this our blessed state against al enimies by his mighty power and soveraignty which as Lord and King he hath over al. 19. This soveraigntie is set forth by divers titles of honour and dignitie given him in the scriptures as when he is named Messiah the Governour Captaine or Fore leader the Ruler that is having dominion right and authoritie to govern and guide his people Michael the great Prince the Captaine of the Lords host a mayster or Commander to the peoples a Potentate or Mighty one the king of kings Lord of Lords and Prince of the kings of the earth the Lord of all vnto whom is given al power in heaven in earth an everlasting dominion honour and kingdome that al peoples nations and languages shal serv him And he the true Melchisedek king of Salem shal reign as king in justice and sit as Prince of Peace vpon the throne of David vpon his kingdome to order it to stablish it with judgement with justice frō henceforth even for ever 20. This kingdome of Christ is no earthly Monarchie nor of this world but spiritual and heavenly and therfore is more mighty then the kingdoms of the earth able to beat down break in peeces grind to pouder al adverse power and domination whither of this world or the spiritual wickednesses which are in the high places 21. Therfore also is the manner of administring this kingdom no◠worldly nor pompous but a◠Christ the king himself came vnto vs poor and riding vpon an asse◠and he the Lion of the tribe o◠Iudah the root of David was fo◠to see to like a killed Lamb s◠menageth hee his kingdome stil◠neyther by an army nor a Power but by his Spirit that it cometh not with observation for men to say Loe here or loe there but is with in vs wielded by the spiritual scepter of his word the Gospel of the kingdom and by the almighty working of the Spirit and therefore conteyneth in it mysteries or secrets that can not be vnderstood but by the gift of God 22. Our Lord himself hath subdued and dayly subdueth al his foes the world he hath overcome syn he hath condemned and put-away Death he hath abolished the Divil that had the power there of he hath destroyed neyther shal these or any of these ever have dominion over him but he shall reign til he hath put all his enemies vnder his feet and death and hel be cast into the lake of fyre 23. This his power regiment he cōmunicateth with his Saincts two manner of wayes First by applying vnto them for their benefit and salvation al that himself hath done and doeth as the Lord sayth by his prophet I wil camp about mine howse against the army against him that passeth by and against him that returneth no oppressor shal come vpon them any more And as for their sakes Christ sanctified himself so for their comfort he overcame the world to take away their syns did he appear when in himself ther was no syn for the children of the people Israel standeth this Michael the great prince fighteth against the Dragon and casteth him out of heaven wher now is salvatin and the kingdom of our God and the power of his Christ the accuser of the Saincts being cast down Wherfore the Lord being king the earth may rejoyce and the multitude of the yles be glad because he preserveth the soules of his Sainctes he wil deliver them from the hand of the wicked hee will judge the people of God in justice and his poor with equitie that the mountaynes the hils shal bring peace to the people by justice and in his dayes the righteous shall flourish and abundance of peace shal be so long as the moon endureth For the charets being cut off from Ephraim and the horse from Ierusalem the bow of the battel shal be broken and he shal speak peace vnto the natiōs but in y◠mornings he wil destroy al the wicked of the land smiting the earth with the rod of his mouth and slaying the wicked with
al the parts so serviceable needful comfortable ech to other that they cannot without paine losse and deformity be pulled asunder even so the Saincts of God ar as the Apostle sayth one body in Christ every one one anothers members being by one spirit al baptised into one body which is caled Christs Church or Congregation because we ar gathered and joyned togither vnto him our head by whom al the body being coupled and knit togither by every joynt for the furniture therof according to the effectual power which is in the mesure of every part receiveth increase of the body vnto the edifying of it self in love 4. The strength virtue of this vnion of the Saincts procedeth from the vnitie of their Faith and spirit For faith is the doore by which we hav entry accesse both vnto God and into his Church or assembly which thervpon is caled the multitude of the faithful or beleevers even the howshold of faith And as by it we eÌ„ter into this societie so being entred we there build vp our selves in our most holy faith by it we * live by it we stand by it we al ar the sons of God the seed of Abraham consequently heyrs by promise of the blessed inheritance and so doe enter into his rest Which faith because it is one as the Lord is one and is by his holy spirit communicated with al the Saincts it is therfore caled the commune faith from which the communion of faith that is of al Christian duties do flow and especially is seen in our conversing togither for the better performance of them For as Christ prayed that they which should belev in him might al be one as the Father He were one in and with another so the effect of that his prayer appeareth in the vnion communion of the first beleevers which were of one haâ—â— of one sowl and continued dayly with one accord their meetings and fellowships for duties both spiritual humane Of which happy day the Lord did foretell by his prophets saying I wil giv them one hart and one way that they may fear me for ever for the wealth of them and of their children after them and I wâ—â— make them one people in the land vpon the mouÌ„tains of Israel one king shal be king to theÌ„ al they shal be no more two peoples nor divided any more henceforth into two kingdoms This fellowship ought al men to labour that they may come vnto and being come there to abide endevouring to keep the vnity of the spirit in the bond of peace and to continew in one spirit in one minde fighting togither through the faith of the Gospel 5. The causes why God requireth this gathering and knitting togither of our selves are these First for the better service of his Majestie which he most esteemeth when it is done of vs with joynt consent and agreement that we with one minde one mouth prayse God even the Father of our Lord Iesus Christ and as the prophet sayth serve him with one shoulder And for this cause at the first constitution of the Church of Israel he coÌ„maunded that at their solemn feasts they should all the males three times in the yere appear before the Lord Iehovah besides their vsual meetings on the Sabbaths which fests were called holy assemblies or convocations and had special dayes for calling and assembling the people wherein Gods word was read expounded vnto them his name magnified with songs prayses the people answering Amen bowing down and worshiping sacrifices were offred for the whol congregation feasts were celebrated with relief of the poor and the people received a blessing in the name of the Lord. Which open solemne service as it was pleasing to the Lord who there required the service offrings al the holy things of al his people so the neglect and omission hereof was a forsaking of him and a procuring of his wrath Wherefore the godly magistrates wer careful to establish mainteyn that publick worship appoynting the Priests Levites for the burnt offrings and peace offrings to minister and to give thanks and to prayse in the gates of the tents of the Lord and the faithful vsed to frequent that place and those solemnities that they might prayse God in the midds of the congregatioÌ„ among much people there declare with the voice of thanksgiving and set forth all his wonderous works pay their vowes vnto him in the presence of al the folke within the courts of his howse which he had chosen for his rest for ever loved there to dwel and delighted therein They vsed also to call the people vnto the mountain there to offer the sacrifices of righteousnes to stir vp and exhort one another to blesse God in the Assemblies and exalt him in the congregation of the people The like publick worship the Lamb solemnizeth vnto his Father whiles he standeth vpoÌ„ Mount Sion with his 144. thousand wher the voyce of the heavenly congregation is heard like the sound of many waters and of a great thunder and like harpers harping with their harps singing a new soÌ„g before the throne And there Christs prayse is of God in the great assemblie his vowes he performeth before them that fear him he declareth Gods justice and mercy his truth and his salvation Whose prayse therfore is heard in the CoÌ„gregation of Saincts Israel joying in his maker and the sons of Sion rejoycing in their king saying Halelu-jah salvation and glory honour power vnto the Lord our God Halelu-jah for the Lord God almighty reigneth 6. An other cause of the joyning togither of the Saincts is their edification in the knowledge and fear of God For although they have his word privatly to meditate therin day night which also he blesseth vnto them yet in his church or assemblie he more plentifully powreth out his blessings as he promised by Moses In every place wher I shal put the remembrance of my name I wil come vnto thee blesse thee And as his name was in his howse and Temple so there he appointed ministers to reherse or make mention of the same to teach Iaakob his judgements and Israel his lawes Which Law when he first gav vnto them he sayd vnto Moses Gather me the people togither I will cause them to hear my words and when afterwards it was solemnly repeted every Sabbath yere by like commaundment the people were to be gathered togither men women children and strangers to hear and learn the same Yea every Sabbath day the people assembled in their synagogues throughout all their cities for the same purpose And in these last dayes it was foretold how
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
words are plesant as the hony cōb sweetnes to y◠sowl health to the bones which causeth thē to desire that they may dwel in his howse al their dayes to behold his bewty and alwayes they say Let the Bewty of the Lord our God be vpon vs. His other staff Bands conserveth the brotherhood of his people wherby they ar lincked togither in love labouring to be al of one mind one suffring with an other loving as brethren living growing togither as one tree or staff in his hand This brotherhood the Saincts are al exhorted to love and endevour to keep the vnitie of the spirit in the bond of peace being clothed with the bowels of mercies kindnes humblenes of mind meeknes long-suffring forbearing forgiving one an other even as Christ forgave them and above al these things having Love which is the bond of perfectnes 10. Sometimes God bringeth vnto his faith and church the governours great men of the earth whose authoritie and scepters are a great help to the conservation of true religion and outward peace of his people by their defence of the just and punishment of evil-doers These notwithstanding their high places yet are to have no haughty harts nor lofty eyes but behave themselves and compose their sowles like weyned childrē learning dayly from the ministerie and book of God to fear the Lord to keep al the words of his law that their harts be not lifted vp above their brethren They are with them to begin end the publick worship of God they may not take of the peoples inheritance nor thrust them out of their possession they are to conteyn as wel themselves as their subjects in the obedience of Christ to be foster fathers and nourses of the church vnto which they have brought their glorie and their honour expecting a better and an eternal glory with al Saincts in the kingdome of God For there is a covenant between them and their subjects that they wil be the Lords people yea thēselves are the foremost to make it to order al things in their kingdomes according to Gods word As that good king Iosiah in the assemblie of al his people both great and smal first covenanted himself to walk after the Lord and to keep his cōmandements his testimonies and his statutes with al his hart and with al his sowl that he would accomplish the words of the covenant written in Gods book and then caused al that were found in Ierusalem and Benajamin to stand to the same 11. But because in times of worldly peace many wil presse to enter into the church for cōpany favour or fashion sake which otherwise would never regard the same being profane idolatrous or irreligious the children of this world therfore care must be had that no such vnclean wicked persons be accepted For though the gates be open that the righteous nation which keepeth the faith may enter in yet seing it is sayd that the way shal be caled holy the polluted shal not passe by it that Ierusalem shal be holy no strangers shal goe through her nor a Canaanite be any more in the howse of the Lord of hosts ther must be seen in them the seed and foundation of religion before they be received namely repentāce fiō dead works faith towards God For this was the voyce of the crier that proclaymed the kingdom of heaven which they that obeyed wer baptised vnto remission of syns the residue were rejected as a viperous generation the same thing also Christ made the beginning and groundwork of his kingdome saying Repent and beleev the Gospel Vntil therfore such willingly receiv and confesse the truth renouncing their former evil wayes promising submissiō meeknes obediēce in the faith of the Gospel vntil the wolf have learned to dwel in peace with the lamb the leopard to lie with the kidd the bear to feed with the kow and the Lion to eat straw like the bullock we may not admitt them into communiō with vs for what part hath the beleever with the vnbeleever but refuse their proffered and pretended service as the fathers of Israel answered the like intruders It is not for you for vs joyntly to build an howse vnto our God but we our selves togither wil build it vnto the Lord God of Israel And as there were porters in the fowr winds or quarters of Gods ancient howse evē porters set that none that was vnclean in any thing should enter in and diligent watch and ward was kept at the gates of Ierusalem for fear of enemies so in this new and Christian Ierusalem though the gates therof be never shutt yet is ther such watch to be kept that no no vnclean thing may enter into it neyther whatsoever worketh abominatiō or lies but they which a◠written in the Lambs book of life 12. The Saincts being thus gathered as a people that shal dwe◠by themselves and not be reckne◠among the nations for that the ar chosen out of the world separated from the same and being builded as a citie compact togither in it self and growing vp in Christ the chief corner stone vnto an holie Temple in the Lord are made the habitation of God by the spirit and do dwel alone in safetie in a land of wheat and wine also their heavens do drop the deaw For the graces of God by his word and spirit are as a river of water of life clear as chrystal proceeding out of the throne of God and of the lamb whose streames make glad this citie of God and moisten the trees planted in this gardein Yea God himself dwelleth here is in the middes of it therefore it shal not be moved As the good husbandman he purgeth every fruitful branch in this vine that it may bring forth more fruit for this his vineyard is before himself not let out to others he keepeth it watereth it every moment least any assayl it he keepeth it night day from injurie of enemies making the barres of the gates strong and in it self he setteth peace and this not in one but in al the churches of the Saincts amids whom he walketh visiting and knowing theyr works and all their wayes which churches though they be many in number yet are they one in vnitie To them al he hath given one faith order and canon to be kept for ever vnto the worlds end to every of them a like power and grace And as he guided his ancient Israel the twelv tribes by day in the pillar of a clowd by night in a pillar of fyre to giv them light that they might goe both by day night so hath he created according to his promise vpon every place
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
church of Ierusalem not to do the like nor partake in her sisters evils but when they became both after one sort the Lords hart forsook them both alike and because Ierusalem walked in her sisters way therfore God gave the others cup into her hand the cup of destruction and desolation For the Lord being exceeding wroth with Israel and having put them out of his sight that none was left but the tribe of Iudah onely yet Iudah not keeping the coÌ„mandements of the Lord their God but walking after the fashion of Israel which they vsed the Lord did therfore cast off al the seed of Israel afflicted them and delivered them into the hands of spoylers vntil he had cast them out of his sight It behooveth al therfore to mind wel their communion both with their own and other churches and to nourish peace but in holynes to keep coÌ„munion but in light not in darknes for we must all appear before the judgmeÌ„t seat of Christ where everie one of vs shall give account of himself vnto God and every man bear his own burtheÌ„ As we have sown in this flesh so shal we reap the sowl that hath sinned shall die Noah Daniel and Iob shal deliver neyther son nor daughter but their own sowles by their righteousnes And whosoever overcometh shall inherit all things and shal not be hurt of the second death Sow to your selves in righteousnes reap after the measure of mercie Hos. 10. 12. The conclusion SEeing theÌ„ we hav received such grace from God so many as beleev in the name of his son Christ as that we are raised vp from the graves of syn wherin we al lay naturally the children of wrath ar caled with a holy caling from the servitude of Satan and syn and al coÌ„munion with the wickednes of this world to serv the Lord in freedome of spirit and newnes of life according to his word are conjoyned in a holy societie with himself after a wonderful incomprehensible manner apprehended by fayth and one with another in the fellowship of the Gospel being through his mercie made a chosen generation a kingly priesthood washed froÌ„ al our syns in the blood of Christ and reigning with him on earth by mortifying subduing our earthly members and seing we hav in this estate al the promises of life blessing and salvation the presence and protection of him our God the guard and assistance of his holy Angels whatsoever thing is good for our help joy and comfort whiles we live on earth What remayneth theÌ„ but that we purge our selves from al filthines of the flesh and spirit so grow vp vnto ful holines in the fear of God making streight steps vnto our seet ruÌ„ning with patience the race that is set before vs fighting the good fight of faith and of afflictions resisting syn both in our selves and others nourishing mutual love and peace making an end of our salvation in fear trembling That after we hav ended this warfare in the flesh and hav so fought as we win the victory and none other get our crown when our sowles shal flit out of these earthly tabernacles our bodies may sleep and rest in their beds til our chaÌ„ge come our sowles not sent to the spirits in prison but received among the spirits of just and perfect men we may so rest from our labours and wayt for the ful redemption of our bodies at that day when our Lord Iesus shal shew himself from heaven with his mighty Angels in flaming syre to render vengeance vnto them that know not God nor obey the Gospel of our Lord Christ punishing them with everlasting perdition froÌ„ his presence from the glory of his power and to be glorified in his saincts and made marveilous in al them that beleev which al shal be wher himself is see the blessed face of God there enjoy that heavenly communioÌ„ in the great assembly of al Saincts with everlasting joy vpon the 〈…〉 heads wher sorow and mourning shal be forgotten and al happines pleasures possessed for evermore For desire of that day the spirit the Bride say Come And let him that heareth say Come The faithful and true witnesse sayth Surely 〈…〉 quickly Amen Even so come Lord Iesus He that is a Sainct let him be sanctified stil Rev. 22. 11. Of the three sorts of meÌ„ al diversly affected in things concerning God Men are eyther OPEN WICKED HYPOCRITES SAINCTS â—icentious and profane livers professed enimies of the law of the Lord. Iob. 21. 14. 15. outwardly religious but inwardly wicked hating Gods law and the true righteousnes Isa. 29. 13. Mic. 3 11 that rightly beleev obey Gods word with their vtmost power the friends of the Lord. Psal. 119. 3 5 10. 11 c. These are born but after the flesh therfore savour they onely the things of the flesh aÌ„d remayn as they ar by nature Children of wrath Ioh. 3. 6. 1 Cor. 2. 14. â—â—h 2. 3. These seem to be renewed born again of ye Spirit they are inlightned and boast of heavenly grace yet continew they stil in their old naturall corruption vnwashed from their filthines Heb 6. 4. Isa 65. 5. Ioh. 8. 41. 42. Pro. 30. 12. These are born a new not of blood nor of the wil of the flesh or of man but of God therefore they savour the things of God and mind heavenly things being children of Wisdome Iohn 1. 13. 3. 3â— Luk. 7. 35. These ar neither chosen of God nor called being neyther of the church nor in the saine Psa. 11. 5 Rev. 22. 15. 1 Cor. 5. 82. These are caled but not chosen ar in the church for a a while but not of it Math. 22. 14. 1 Iohn 2. 19. These are called and chosen of God ar both in of the Church and so continew Ephes. 1. 4. c. Iob. 17. 9. In these syn dayly increaseth inwardly aÌ„d outwardly til righteousnes in them be vtterly extinct Psal. 36. 1. 2. 3. 4. In these righteousnes increaseth outwardly but sin liveth inwardly and aboundeth Isa. 1. 11. c. Ier. 3. 4. 5. In these syn dyeth and righteousnes revâ—â—eth dayly both inwardly and outwardly 〈◊〉 6. 2. â— 4. c. To these the Law if it be sent cometh in tables of stone for such is the nature of their harts but they receiv it not the tables ar broken before they come at them for these dance as it were about the goldeÌ„ calf of their own impietie Iâ—â—â—w not what is becom of Moses they break and violate all Exod. 32. Yet vnto such the law is given mid lieth vpon them as a â—urse and condeÌ„nation 1 Tim. â— 9. Deut. 27. 15-26 To these God giveth the stony tables and they receiv them but Moses face so shineth that they can not look vpoÌ„ him vnlesse heveil
we shal be the sons and daughters of the Lord Almightie 2. This grace God signified to our fathers when he had freed them from the bondage of Aegipt saying ye have seen what I did to the Aegiptians and how I caried yow vpon eagles wings and hav brought yow vnto me now therfore if ye wil hear my voice in deed and keep my covenant then shal ye be my chief tresure above al peoples though al the earth be mine ye shal be vnto me also a kingdom of priests and a holy nation 3. The manifestation and assurance of this grace is to be seen in that eternal Covenant and Oth which he maketh with vs and wherby he stablisheth vs for a people vnto himself and wil be vnto vs a God as he also sware vnto our fathers Abraham Isaak and Iaakob Who were themselves joyned in league with the Lord that had stablished this everlasting covenant with Abraham and his posterity to be God vnto him and to his seed after him but hath now fully and finally ratified in Christ and by that new Testamental bond confirmed in his blood wherby he hath covenanted that he wil be our God and we shal be his people whervpon it followeth that he being ours and we his assured hereof by faith in his gospel we have communion with the Father and with his Son Iesus Christ to the prayse of the glory of his grace our eternal happines Whiles he being our God applieth his wisdoÌ„ strength grace and al other goodnes vnto vs for good causeth vs agayn to apply our bodies our minds with all the faculties of them to the honour and service of his majestie and this with such mutuall love and neer conjunction as God is sayd to dwelin vs and we in him and with such peace as passeth al vnderstanding that not without cause doth the Psalmist sing Blessed is the people whese God Iehovah is 4. The persons whom God admitteth into this gracious coÌ„munion are al sorts of people without respect of persons Iewes Gentiles bond men and free male female kings of the earth and al peoples Princes and al judges of the world yong men maydens old men and children wise men and fooles even as many as the Lord our God shal cal The riches of which grace Moses also manifested vnto Israel when he sayd Ye stand this day every one of yow before the Lord your God your heads of your tribes your elders and your officers al the men of Israel your children your wives and thy stranger that is in thy camp from the hewer of thy wood vnto the drawer of thy water that thou shouldest passe into the covenant of the Lord thy God into his oth which the Lord thy God maketh with thee this day c. This ample mercy God shewed even then but hath much inlarged since by the sending of his SoÌ„ that it might be seen how he is good to al and his mercies over al his works and that * al flesh might blesse his holy name for ever and ever 5 The original of this grace to the Saincts cometh froÌ„ the electioÌ„ of God who having set his delight in them to love theÌ„ choseth them their seed to be a precious people to himself above al peoples vpon the earth and as he sayth by the Prophet I hav loved thee with an everlasting love therfore with mercy I hav drawn thee From which furder grace proceedeth for they being thus drawen doe run after him and chose him again to be their God and to serv him they chose the way of faith they chose his precepts So is ther a willing joyful covenant made between God and them by mutual agreement vpon most holy and happy conditions which Moses briefly describeth thus Thow hast made the Lord to say this day that is thou hast taken promise of conditioned with and consequently hast chosen him to be to thee for a God and to walk in his wayes and to keep his statutes his commaundements and his iudgements and to hearken vnto his voice And the Lord hath made thee to say this day hath conditioned with chosen thee to be vnto him for a peculiar people even as he spake vnto thee and to keep al his commandments and to set thee high above al nations which he hath made in prayse and in name in glory and that â—hou shouldest be an holy people to the Lord thy God even as he hath spoken 6. The good things communicated with vs of God by that covenant of his grace the Apostle summeth vp when he sayth that his divine power hath given vs al things that perteyn to Life godlines For as he is himself the Living God giver of life vnto al things so is he not the God of the Dead but of the Living To the end therfore that we which wer dead in trespasses and syns and strangers from the Life of God through the ignorance that was in vs and in that estate were not his people might be the sons of the Living God and heyres of the grace of Life it was needful that we should receive from him this grace which els we could not have from any other because with him is the well of life and in his light shall we see light he is our Life and the length of our dayes his precepts and his promises do quickeÌ„ vs and by al that proceedeth out of his mouth doth a man live as that good king Hezekiah confessed vpon his recoverie from death O Lord by them men live and by all of them is the life of my spirit and thou hast caused me to sleep and hast given life vnto me 7. And when we are made partakers of the life of God then feel we the fellowship and coÌ„munion spoken of and as our life encreaseth so doth our joy by the perceiving of our happines we give our selves vnto God as they that are alive from the dead walking before him in the light of the living God also himself walketh with vs leading vs by the rivers of waters in a straight way wherein we shall not stumble and our sowl shal be as a watered garden we shal have no more sorow but shal be satisfied with the goodnes of the Lord our hart shal live for ever To the end therefore that we may in some sort discern this incomprehensible grace let vs consider some principal of the many good things that God doth give vs perteyning vnto Life and godlines 8. And first for that VnderstaÌ„ding is a welspring of Life vnto them that have it the God of our Lord Iesus Christ the Father of glory giveth vnto vs the Spirit of wisdome and revelation through the knowledge of him