The Communion of Saints

To the Christian Reader, Grace mercy and peace from God be multiplied.

THe communion of Christians with the Lord and among themselves, is a doctrine (good reader) both needful and comfortable to be known: for it is the stay and strength of the soul in many temptations, and the means to conse • v the Church steadfast in faith and love. And if in this point men's minds be settled aright, upon the ground of God's word; they will be as the boards of the Tabernacle standing upright, with their tenons sastened in sockets of silver. For what is sweeter to a troubled conscience, then the assurance of salvation; and what is better to stablish our weak & fainting faith, then when both flesh and heart do fail, to know & feel, that God is the rock of our heart, and our portion forever? Again, how good is it, & how pleasant, for brethren to dwell together in unity! like the precious ointment on Aaron's head, & the dew on the mountains of Zion. God hath appointed his holy son Jesus, to be the head and governor of his people; the author of eternal salvation to all the that obey him. He hath set up also the kingdom of Christ on earth, which is his Church▪ the pillar and ground of truth. He is the light of the world, whom all must follow, that would have the light of life; & Jerusalem his spouse, is made bright by his glory, & the people which ar saved shall walk in the light of it. He is the Father, this the mother of us all. Of the Son it is said, happy ar all that shroud in him, for he is our hiding place from the wind, our refuge from the tempest of God's wrath: of Zion also it is said, y ^• the poor of his people shall shroud in it; for there hath the Lord created a cloud by day, and flaming fire by night, (as when he brought his Israel out of Egypt) & upon all the glory, is a defense; there is a shadow in the day for the heat, a refuge & shelter for the storm and for the rayn. It is requisite therefore, that all men come to Christ, if they would have life, and by him unto the Father, & abide in communion with them both; that they may be found in him, and have the justice which is of God through faith; that they may know him, and the virtue of his resurrection, and the fellowship of his afflictions, & be made conformable unto his death: this is as the first and great commandment of the law, & the second is like unto it, that they seek the place which he hath chosen to put his name there, & love the place where his honor dwelleth, where he feedeth & causeth (his flock) to lie-down at noon; that thither they bring their riches, their glory & honor, that of every such one the Lord may count when he writeth the people, He was born there; that so being Christ's, and children of the free woman, & heirs by promise; they may receive forgiveness of sins, and inheritance among thē which ar sanctified by faith in him: for he hath said, that his elect shall inherit his mountayn, & his servants shall dwell there. But, two things there are, which will hinder our feet frō running this way, if we beware not of them: the one is, too much liberty which many men take in the faith of the gospel and obedience of the same, whiles they turn God's grace into wantonness, and abuse his mercy to the fulfilling of their own lusts and licenciousnes; whereas they should make an end of their salvation in fear and trembling, knowing that even the righteous ar scarcely saved. Whiles also they take boldness to communicate in spiritual actions with any, supposing that the sins of some, or of the public congregation cannot hurt them, especially if in heart they disallow the evil, and condemn the same. Such men seem not to discern the nature of communion, how far it reacheth; or the contagiō of syn, how far it infecteth. They seem neither to hav learned the Law which taught that a man by bearing or touching holy things, was not himself made holy thereby, but a polluted person touching any of them, made them vnclear: nor the doctrine of the gospel, which confirmeth, that they which eat of the sacrifices ar par takers of the altar; & all they one bread & one body, w ^ch partake of one bread; where if there be but a little leaven, it maketh sour the whole lump. And then look how far they partake with other men's sins; so far ar they in danger, to receive of their plagues.

The other impediment, is over much straytnes which some men hav in their own bowels: whiles their feeble consciences ar too much affected, both with their own & others infirmities. Such had need to have their knowledge and faith increased, their harts enlarged, least by expecting a greater perfection in themselves and others, then is to be found upon earth, they faint & fall. Let such look on the image of Christ, as he is portrahed in the scriptures, whiles the chastisemē • of our peace was laid vpō him; so shall they find balm for their wounded consciences; and healing for their souls by his stripes; and their shivered bones will rejoice. • or of his cup must we all drink our parts, & be baptized with his baptism, into his death, before we can taste the sweetness of his life; & be under the rigor of that school-master the Law like servants, ere we can perceive the adoption of sons, & liberty of his faith and Gospel. And if he which knew no syn, and had but our sins imputed unto him, felt such fears and sorrows in his precious sowl, and was so smitt • n of God and humbled, so despised and rejected of the world: what shall we expect, in whose • le • h there dwelleth no good thing. Let them also look upon the estate of Christ's church in all ages from the beginning, how it hath been vexed with troubles & terrors, within & without, & they shall find Zion's case to be continually as a woman in travel, whose payns & infirmities are sometimes so great, that the children come to the birth, and there is no strength to bring forth. And when they hav viewed the many tribulations through w ^ch the Lord hath led his people, how he hath suffered them to be buffeted of Satan, persecuted by enemies without, and molested w ^th hypocrites within, for their trial & humiliation; they will confess that we must walk here by faith and not by sight, for our life is hid with Christ in God; his spouse is black, for the Sun hath looked upon her, her own mothers sons hav been angry against her, and all the glory of the kings daughter is inward.

And furthest astray are such vain men as imagine to themselves a state of perfection, as if they had already attained the resurrection of the dead: & do disclaim all Churches and societies where sins are to be seen. Moses face is hid frō thē as with a veil, they discern not the use of his law, nor end of his ministry, for a veil covereth their harts; neither see they the possession that syn hath in them, yea in all Saints, so long as they dwell in these houses of clay, for which cause they sigh desiring to be clothed with their house which is from heaven, to be loosed and to be with Christ. And when the voyl shall be taken from those men's harts, who so far mistake themselves to be that they are not: they will cry with the Leper, I am unclean, I am unclean; & will remember their wares and be ashamed, & never open their mouth anymore because of their shame, but will judge themselves worthy to be cut of, for all their evils that that they have committed. Such also as either of ignorance, or worse humor, do unorderly depart, and rend themselves upon every occasion from the church and body of Christ; will walk better, when they have learned to bear one an others burden, and tread in the steps of Christ, his prophets and Apostles; who used all good means with patience, to reclaim the offenders, before they forsook them. Yet because the faith must not be held in respect of persons, neither may we follow a multitude to do evil; and it often falleth out, that the faithful city becometh a harlot, and they which wer yesterday God's people, are risen up on the other side as against an enemy: therefore the Saints should be wise in heart, and not hold communion with any but in the Light, in the faith, in the true worship of God; for he is jealous even over his own people, and will not spare their misdeeds, but will take his kingdom from them, and remove the candlestick out of the place, if they repent not; & as he saith by his prophet, You only hav I known of all the families of the earth, therefore will I visit you for all your inquities. Thus may Christians walk as they ar counseled by the wisdom of God, not being just overmuch, neither wicked overmuch, laying hold, and not withdrawing their hand from this, that he which feareth God, shall come forth of them all.

For this cause hav I endeavored, (though the vnfittest among many,) to help forward in the way of truth, such as love the same with me; and hav penned this treatise following, for their sakes, that hav not means and leisure to search the scriptures as they should and would, or by reason of their weakness cannot gather and compare the scriptures together for their comfort & assurance in these points, as they desire. I have labored both for playnnes & brevity, as I could in so large & ample argument; & by references rather sent the reader to look himself into God's book, then to insist upon collections or expositions of mine own. Wherein if any places be alleged amiss or impertinent, or things gathered otherwise then the text will afford; (as through my ignorance, or vnheedines, no doubt many may • e:) I humbly ask pardon for the same, both of God and his people; and do 〈◊〉 ••• reader not to rely upon my judgment in anything, but as himself by the wisdom of God's spirit, shall see agreeable unto truth. For if any shall build upon my words, without sure ground from the Law of the Lord; he shall first offend God, who hath given his scriptures by divine inspiration to teach and persuade all truth, to improve and correct all error, to instruct in righteousness, & make men perfect unto every good work; he shall injury me also, who have written these things to be tried and examined by Christ's law, not to be accepted for a law; and he shall injury his own sowl, by relying upon the word of frayl man whose breath is in his nostrils, which cannot stablish the heart, nor assure the conscience in anything. Let therefore the grass wither & the flower fade, for it is the word of our God that shall stand forever.

Finally this one thing I would advertise thee of, (good reader,) that sometimes I allege the scriptures otherwise then our common translations hav them; when the force of the Original words, doth afford another or more ample sense. Herin I fear not to be blamed of any that love the truth in incorruption; and for the places so changed, I leave them to their trial, that are men of judgment. The Lord who is author of every good gift unto all men, who passeth by the sins of his servants, and covereth all their trespasses; pass by in mercy, whatsoever in this work is done amiss: & turn these my labors, to the glory of his name, & the benefit of his people. Amen.

The contents of the Chapters.

• O • the communion and peace that was at the first; and how soon it was broken. Chapt. 1
• of the horrible miseries that Devils and men fell into, after they had forsaken God.— Chapt. 2
• Of man's redemption, & the renewing of his peace, by the grace of God in Jesus Christ.— Chapt. 3.
• Who be the Saints of this communion.— Chapt. 4.
• Holynes or sanctity, what it is.— Chapt. 5.
• How holiness is given unto God and Christ, and how unto creatures.— Chapt. 6.
• How the word was communicated with Adam & his children and of the Saints interest in the same.— Chapt. 7.
• How God by his word hath always called and separated a people, from communion with Devils and wickedmen, to the fellowship of his grace, by faith in Christ.— Chapt. 8.
• How far we must avoid communion with Devils, and how far with wickedmen— Chapt. 9.
• How the Saints are called out of themselves, & taught to forsake their own ways and works, that they may have communion with God in Christ Chapt.— 10.
• Of the communion that we have with God, in general.— Chapt. 11
• Of the communion that we hav with Jesus Christ our mediator— Chapt. 12
• Of our communion with the holy Ghost.— Chapt. 13
• How the foresaid communion & peace between God & his Saints, is sometimes interrupted by their sins: what unrest and trouble they then feel in themselves, & how their ancient peace is renewed. Ch. 14.
• Of the communion that the Saints have in this life with Angels.— Chapt. 15
• How the Saints on earth are called to a holy communion among themselves.— Chapt. 16.
• How the Saints gather into communion, & grow up unto a body or church.— Chap. 17.
• Of the communion that the Saints in all churches have in things spiritual.— Chapt. 18
• Of the communion of the Saints in civil things and human— Chapt. 19.
• How the communion and peace of the saints is hindered by enemies without.— Chapt. 20
• How the peace and communion of the church, is disturbed by troubles & sins within itself Chapt. 21
• How the commuion of Saints may be purged of the evils that arise therein, by the power & censures of Christ: and how needful it is for the Saints all, to look hereunto.— Chapt. 22.
• How far the Saints may hold and walk in communion together, if offenses be not removed. Ch. 23
• Of the communion that one Church hath with another.— Chapt. 24.
• The conclusion.

The Communion of Saints.

CHAPTER 1.

F Or as much as we find in the Scriptures so great a difference made between the sons of Adam, that some ar named the children of God, of the Light and Day, the Saints of the Most-high, the Lord's chief treasure, the heirs of blessing; othersom, the children of men, of this world, of the Devil, & of curse; & the one of these sorts commanded to separate from the other, but to entertayn and continue a holy communion among themselves endeavoring to keep the unity of the Spirit in the bond of peace: it is good and needful that we know, both who ar the persons, and what be the causes & conditions of this communion; how far the bounds and limits of it do extend. For the better perceiving hereof; let us take a summary view, of the first state of us all.

2. God which hath made of one bloodal mankind, to dwell on all the face of the earth; made in the beginning, all things good: but chiefly imprinted the image of his Majesty, on Angels & on men, & comunicated his graces with them. The Angels he created holy Spirits, excelling in strength, and in glory; & in all ability & readiness to do his will; and set them to serve himself in heaven, there to behold the joyful light of his face; where the many thousands of them minisster unto him, & are as chariots whereon his Majesty rideth. Unto them he vouchsafed this love & honor, that they should be named the Sōnes of God; yea his own glorious title he imparteth unto them, when in the scripture he calleththem God's. And for this their excellent creation, he requireth of them praise & glory; which those heavenly soldiers cheerfully perform to the Lord of hosts of whose glory the whole earth is full.

3. God's favor unto man above a • earthly creatures, appeareth in the goodly frame and fashion, first of his body made of earthly mould in admirable comeliness, beauty & proportion; and with all-sufficient furniture of several members, for his own use and service of his Maker. He is so clad with skin and flesh and joined together with bones & synewes; the veins & arteries ar so disspred over all, and every part so cunningly framed, in such cvrious wise, that the Prophet compareth his fashioning, to an embroderie beneath in the earth; and minding this excellent workmanship, saith unto God, I will praise thee, for I am fearfully & wonderfully made. Into the body (the house of clay) God did inspire the breath of lives, & the man became a living sowl; for the breath of the Almighty gave him life, and this breath or mind of man, is the light or candle of the Lord, which searcheth all the bowels of the belly. This spiritual and immortal substance so infused had very singular and gracious endouments of wisdom, understanding, will, and many affections, all good for the holy Trinity had consulted together to make him an excellent creature; and so the man did carry the image of God, for in it he was created. He had knowledge, righteousness & holiness for performance of all duties to his maker, & his fellow creatures; & this in truth simplenes and sincerity. He had rule and sovereignty over the earth and seas, & all the plenty of them; he knew the hid̄ nature of the creatures, & gave them names accordingly; this world was made for his sake, even the glorious Sun and Moon and Stars for his use & service. He had the blessing of the Lord upon himself & the creatures under him; a help like unto himself made and given unto him for comfort & procreation of his kind; a garden of delight, full of all pleasant fruits planted by God's own hand for to yield him food & solace; he was all honorable inwardly & outwardly there was nothing in sowl or body whereof he might be ashamed; for he was the genera. tiō and glory of his God, he had given him life & grace, and his visitation preserved his spirit.

4. And God which made all things for his own sake, made this earthly king to be his subject & to serve him: Wherefore 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 dress & to keep; for inward contemplation, the seventh day sanctified as a holy rest: and two trees before him of divers end & use, the one of life, by the eating whereof he might hav hope to live in God forever; the other of knowledge of good & evil, the tasting whereof would bring him unto assured death, with all his posterity. Thus God gav a law to man in his innocence, and required obedience which was easy to be performed; which he graciously would accept; for which, his blessing should hav abidden, his favor & light of his face hav shined still upon him continually. Then did the Lord rejoice in his works, & his Wisdom took solace in the compass of his earth; peace was between him & his creatures, all his works did praise him, and his Saints did bless him; the stars of the morning sang praises together, and all the sons of God (the Angels) rejoiced.

5. And then some beams of the incomprehensible light and joy & sweet society, which the Father Son & Holy Ghost had frō all eternity among themselves in the unity of the Godhead; wer communicated with those principal creatures the Angels & men; whiles the one sort did always behold his face in heaven, the other enjoyed his favors in paradise: then also was sweet harmony & most comfortable fellowship, peace and amity, between the creatures, for their mutual delight & consolation; without division discord or enmity. 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 terrors to drive them from their Maker; no guilty fears to afflict the sowl, no noisesome lusts to reign or rebel in their bodies; nor any other means to hinder or disturb the peace and communion, or cause jarr and debate among all or any God's handy works.

6. But some of those sons of God the Angels, soon sinned; & abode not in the truth, neither kept their first estate; but forsook their own habitation where they dwelt in bliss with God: and so became the causes of their own endless and unspeakable 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 eternal night and darkness, to be reserved for judgment at the appointed time.

7. These Spirits, being of Saints become unclean Devils, hateful to the Lord, impenitent and malicious in themselves; fell also to be mankillers even from the beginning; and liars against the truth of God's word; assaulted our first Parents, the woman by the Serpent, the man by the woman; & by subtlety drew them into transgression of God's plain▪ Law, and so into the snares of sin and death: and this soon after their seating in paradise, as by Moses narration doth appear. For which willing transgressiō, whereby those our progenitors wrapped themselves & all their offpring in everlasting woe and wretchedness: the communion and peace between God and man, was soon disanulled also; & with all earthly creatures for man's sake. Then was God's curse poured out on the head of that old Serpent, & his wrath into the world; where the creature became subject to vanity. 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 happiness suddenly changed into misery; in labor & sorrow to spend his days til the spirit go out of him unto God for judgment; & the body return to dust.

Chapt. 2.

That we may the better discern God's grace unto us in Christ, who hath freed us from all calamities, and restored us to a most happy state, from which we shall never fall: let us take a view more particularly of the many miseries which syn did bring upon the creatures; so will the benefit of our redemption appear most precious our harts shall be filled with gladness, and our mouth with songs of praise, to him that hath saved us from so great a destruction.

2. The Devil having willingly rebelled against God, repented not of his wickedness, but being full of malice, set himself as an enemy against the Lord and his creatures. And for this cause is named in Hebrew Satan, that is • ffiend, an adversary, enemy or resister, hindering all good, beginning and helping forward all evil. He is called also with his fellows Shedim, that is wasters; for the scath and hurt which they do, preying upon the creatures and spoiling them: and Seghnirim, that is rough, rugged or hairy, for the horror of there hiew wherein they appeared like Satyrs, or other ugly creatures; and wherewith they terrified such as saw thē. In Greek he is named Diabolos (Devil,) that is a calumniator, because he maliciously accuseth, detracteth & depraveth, the persons, words, actions, not of men only, but even of God himself. He is called also the wicked or malignant one, for molesting, & with his fiery darts endeavoring man's ruin & misery: the Tempter, for assaying to draw men unto sin: a Serpent & a Drago, for his subteltie & fierceness, and venomous nature; an unclean spirit, for his filthiness: a lying spirit, for his falsehood and deceit, being a Liar, and the father thereof, no truth is in him. And though one Devil be principal, yet hath he many partners called his Angels; all of them malicious and unclean spirits like himself, going about with him that roaring lion, to rend and to devour. These spiritual wickednesses, ar authors, instruments and abettors of all manner ungodliness, unrighteousness, abomination and uncleanness; they seek by all means to overthrow God's kingdom, & to stablish their own; therefore like ravenous birds they devour up the seed of the word, least men should believe it and be saved: & like envious men, sow tares among the wheat, and go their way; they corrupt men's minds with errors & heresies, the doctrines of Devils. Great knowledge they hav to do evil, and ar therefore called daemones that is cunning or skillful; great ability also to effect it, and ar therefore named principalities & powers; their captain being called the Prince of this world, for his effectual working in the children of disobedience; & is compared to a strong man armed, keeping his palace; yet is he also raunging abroad and very diligent to work mischief; & therefore compasseth the earth to and fro, and walketh about in it; seeking, to winnow the godly as wheat, and make their saith to fail. And as there is no end of these fiends wickedness in themselves, & their own abominable nature: so neither would there be end or measure, of their cursed actions and effects; wer it not, that God restreyneth their malice, and hath set up the kingdom of his holy son Jesus, to loose the works of the Devil; to destroy & abolish him.

3, And as these fowl spirits, being fallen from grace, thus set them selves against God & all goodness; so God again cast them out of his favor & from his presence, wherein is the fullness of joy,) from the cheerful light liberty and happiness which they enjoyed, & thrust them down into hell, there keeping them in everlasting chains under darkness unto damnation in that day when he will come to judge the world. And although they have in the mean space some loosnes & liberty, not only 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; neither is there any comfortable communion between his majesty 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, & war between the saints on earth and them; the saints whom he hath redeemed from their damnation by the blood of his beloved son; by whose blood they overcome; and under their feet, the God of peace will tread down Satan shortly. In dread those damned spirits are of the bottomless-deep, which they desired Christ that he would not command them into; and fearfully they expect from his hand, torment, the effect of that curse which is come upon them to the utmost, and shall be executed in unspeakable manner & measure in that day when (having fulfilled the measure of their sin,) they shall be cast into the lake of everlasting fire & brimstō, prepared for them; & so without end or relaxation of their misery, be separated from the Lord and all his Saints, from hïs life, light, and blessed communion, forever and yet.

4. Men that had ben made in the similitude of God, holy just happy & immortal, without any want or imperfection in sowl or body; not cōtinewing in this honor but making shipwreck of faith by believing the word of Satan; & of good conscience, by obeying his counsel, & acting the same: whereas they were promised to be as God's knowing good & evil, fell by this means into corruption and misery, and became like devils, without God in the world; subject to the horror of his wrath, and eternal damnation. Whose woeful estate is to be considered, first in regard of sin; (which stayed not in one actiō but fretted as a canker and overflowed all:) secondly of punishments for sin; Both of these are in sowl and body and their full measure or accomplishment is, of the one in this world, of the other in the world to come.

5. The first sin of man was as venom, that soddēlie spread itself into all the powers of sowl & body: & subdued thē all under death & corruption so soon as the serpent had bittē him. And as he was the root of all mankind; so did the contagion also spread into all the branches his children. By his disobedience, many wer made sinners, and became • dead; even by the one offense of that one man, was the evil propagated unto all men, to condemnation: who now being evil by nature, could neither speak nor do good, but daily wexed worse. So that when the Lord from heaven looked down upon the son • s of Adam, to see if there wer any that did understand, that did seek God: behold all wer gone back, all wer corrupt, none that did good, no not one; yea even the children from their birth & conception, unclean and sinful.

6. The corruption and nakedness of man in sowl, is to be seen in the Understanding, which perceiveth not, neither can know the things of God; yea though light shine into this darkness, yet doth not the darkness comprehend it, the heart knows not, the ey sees not, the ear hears not after much instruction: man's wisdom is but foolishness, and whatsoever he savoreth in mind, is enmity against God, and death to himself. The heart of man, which is the fountayn whence all the actions of life do flow; is crooked, crafty, deceitful above all, and wretched, desperately sick even unto death: so that every fiction of the thoughts of his heart, is only evil every day, even from his childhood. And as the mind is without the knowledge of God, or forgetful if it hav known him; so is it otherwise corrupted in the faculties thereof, & carried with vanity. The Conscience which all mē hav within them, to bear witness of their works, this also is defiled together with the mind; and through custom of syn, & Satan's effectual working is seared as with a hot iron and bcome without remorse or feeling. The Will is also alienated from God, and from his correction counsel, or hearing the same. Al the other affections in like manner corrupted, by cruel hatred one of another, even of own brethren; of that which is good, yea even of God himself: the love and delight being set on vanity & wickedness Finally the sowle of sinful man is fraught w ^th all unrighteousness wickedness, malicioiusness, wrath, envy, debate, covetousness, inordinate lusts, ambition, pride, unmercifulness, and deep hypocrisy, with all other vices: being empty and destitute of every good grace & virtue; he hath neither fear of God, nor reverence of man; yea, that there is no God, be all his cogitations.

7. The body (which is the earthly tabernacle & sheath of the sowl,) and all the members of the same, ar fit instruments to fulfill the evil thoughts of the mind; & be given over in like wise to y ^e service of vncleānes & iniquity. The evils which lust hath conceived inwardly, ar by Satan's help and these instruments, brought forth and effected. Herevpon doth man commit all iniquity with greediness: his hands execute wickedness and cruelty; his feet run to evil, and make hast to shed blood; his eyes ar full of adultery and cannot cease to syn, defiled with haughtines and mockinge, with murder and malicioiusness; his thorat is an open sepulcher, the venom of asps is under his lips; his mouth, full of cursing and bitterness; his tongue, an unruly evil full of deadly poisō, a world of wickedness, defiling the whole body, & setting on fire the wheel or course of nature, being itself set on fire of hell, wherewith he curseth men & blasphemeth God. His carkesse he decketh & clotheth with pride; his belly he pampereth & filleth with excess, for it is his God; he is poured out into all lasciviousnes. Neither is there any uncleanness, fornication, unnatural filthiness or beastliness, wherewith he abuseth not his own body: no treachery, theft, murder, Witchcraft, worship of idols, yea even of Devils, which he committeth not. And these things he doth with an high hand & obstinate heart, til he become most abominable & fiilthy, drinking iniquity as water; making it a pastime to do wickedly, refusing not any evil; but for to glutt himself with his lothsom delites, addeth syn unto syn, and drunkenness unto thirst, groweth past feeling, and after his hardness & heart which cannot reap̄t, heapeth up wrath against the day of wrath, and of the revelation of the just judgment of God, unto whom he hath said depart from me, for Idesire not the knowledge of thy ways; who is the Almighty that I should serv him, and what profit should I hav, if I should pray unto him;

8. So men that would themselves be God's, ar fallen to such impiety that they ar not far from the lothsom nature of devils; which our Savior signified, when he called Judas a Devil; and the Jews, the Devils children. And now God abhorreth all wretched man's works & even his most religious actions, which his troubled, ignorant & hypocritical conscience, causeth him to perform. The Lord regardeth neither him nor his offering, his sacrifice is an abomination, his prayer is turned to syn, all his worship is vain, his works of mercy unprofitable, and nothing is pure unto him, his labor & his revenues ar unto syn, he himself lieth dead in sins, & the sowl of God doth hate him. Therefore his eyes shall fail, his refuge shall perish, and his hope be exspiration of sowl: for he offereth the sacrifice of fools, and knoweth not that he doth evil; he is reprobate concerning faith, abominable and unto every good work reprobate.

9. The reward of syn unto man, from the just hand of God, is fearful vengeance curse and death, begun in this world, to be fulfilled in the next. His vengeance and curse God inflicteth, sometime by his own powrful hand, upon the bodies and souls of sinners; sometime he useth his creatures to torment them: yea often he vexeth one man by another, and even by himself. For man in himself hath confusion, and is ashamed of his own body and members; his reason, will and affections, ar often at war one with another, & his concupiscences fight within him: rankerous envy fretteth and consumeth him; carking covetousness pierceth him through with many sorrows; his own inordinate lusts do vex and make him sick and lean; generally his whole life he leadeth in vanity and vexation of spirit, all his days ar sorrows, & his travail grief; his heart taketh not rest in the night; for he is like the raging sea that cannot rest, whose waters cast up mire and dirt; there is no peace unto him. Again he is often troubled in mind for his misdeeds, guilty fears do torment his conscience, and he is condemned of his own heart; dispayring of all help & mercy at God's hand: where upon men dread oft-times where no dread is, and the sound of a leaf shaken, doth chase them away, they flee as from a sword and fall, no man pursuing them; a sound of fear is in their ears, that in their prosperity the destroyer shall come upon them, neither believe they to return out of darkness. So that in this misery, loathing longer life; some lay violent hands on their own bodies, and murder themselves. And man to man, doth all manner mischief and outrage, that they are as beasts unto themselves by reproaching, blaspheming, robbing, defyling, captiving and murdering one another both secretly and openly, not sparing their own brethren, wives, children, or dearest friends, in their savage wrath, hatred and cruelty. The Lord moreover afflicteth their bodies with many grievous and noisesome sicknesses; their bowels ar inwardly tormented with payns, their joints and limbs with aches; filthy leprosies, sores and botches do vex and deform them; burning & pestilent fevers do afflict & consume them: neither is there any part or member from the crown of the head to the sole of the foot, which is not smitten & wounded; even the mind and understanding with frenzy and madness; and the bodies sometime devoured with lice and vermin, whiles they ar yet alive.

10. The creatures all, ar executioners of God's just judgments upon wicked men. The heavens sometime with-hold their dew and rayn, and become like brass: sometime they send down stormy tempests with haylstones and fire and other evil influences, to destroy the earth, the inhabitants & fruits thereof. The Sun smiteth them by day, the moon by night; the stars from their bulwarks fight against them. The earth either yieldeth not her fruit, but is like iron; or bringeth forth thorns and thistles and venomous weeds: yea sometimes openeth her mouth, and swalloweth men up alive. Honger and famine do afflictt them, that for want of food, they ar enforced to eat the flesh of their own children. The wild beasts prey upon & devour them; even the smallest and vilest creatures, as frogs, flies, lice and the like; ar ministers of wrath and vengeance upon the disobedient. The syre breaketh out & burneth them with their substance; the water overfloweth & drowneth them. The Angels of the Lord, do pursue, scatter and destroy them. And the Devils unto whom wretched men yield homage & obedience, do tyrannize over their goods, their bodies and their • owls; tearing and tormenting them, casting them into fire and into water; depriving them of reason sense and speech: having them also in horrible bondage under syn, working effectually in them, and holding them as in a snare unto their own will. So that the benefits of God towards them, wicked men do abuse to further lic • nciousnes and presumption; by his punishments also they are not bettered, but increase impiety as it is written Men blasthemed the name of God; which hath power over these plagues, and they repented not to give him glory: they blasphemed the God of heaven for their payns and for their sores, and repented not of their works.

11. Therefore after a few evil days on earth, which also for his sins a • shortened, the man being broken, decayed and worn out with miseries, is caused at last to go to the King of fears; death feazeth upon him, and separateth the sowl from the body; neither can any man redeem his brother, or give his ransom to God, that he may liv still forever, and not see the grave: but terrors take him away as waters, a tempest stealeth him away by night; God casteth upon him (his plagues,) & spareth not, though he would fain slee out of his hand; as a whirlwind that passeth, so is the wicked no more. For his spirit departeth, he returneth to his earth, then his thoughts perish, his form & beauty consumeth; & as he himself, so his Name also shall • ot. His sowl being fetched away from the body, (wherein it lived and joyed but a little while in the momentary pleasures of sin,) is brought to the prisō of hell; where all damned ghosts fearfully expect their final doom, at the great day of God; when the souls being again joined with their carcasses which the Lord will raise out of the dust; the seas and death and hell having delivered up the dead which were in them, they shall be judged every mā according to their works done in the body. the books shall be opened, and all things brought to light that were hid in darkness, the counsels of the harts, made manifest; the heavens shall declare man's wickedness, and the earth shall rise up against him; account shall be given of every evil work and idle word, and God will render to these sinners indignation and wrath; they shall be cast into the fiery lake prepared for the Devil and his Angels, & with thē be tormented in those eternal flames; being forever separated from the presence of the Lord, & from the glory of his power, from his comfort life and light: & Death shall feed upon them, the fire that is not blown shall devour them. Then shall be weeping & wailing and gnashing of teeth, with too late repentance and fruitless lamentation, in that second death, and utter darkness, where the ”worm shall not die, nor the fire 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.

CHAP. III.

1. God, though he spared not the Angels which sinned of their own accord, and maliciously drew man into their condemnation: yet shown he favor to Adam and his children, when it was neither deserved nor asked. For of them, he had chosen to be his, before the foundations of the world, & prepared for them a kingdom, which it was his pleasure to give unto them; therefore could he not be hindered, no wisdom nor understanding, nor counsel could prevail against him, but his own counsel did stand forever, & the thoughts of his heart, throughout all ages; he also is greater then all, and none is able to take his sheep out of his hand; therefore he said unto them, when they were polluted in their own blood, ye shall live; even when they wer in their blood, he said unto them, ye shall live; I will redeem them from the power of the grave, I will 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 man's misery & weakness was such, as endure death he might, but overcome it he could not, nor deliver his sowl frō the hand of the grave: therefore had God of his rich grace and incomprehensible love, ordained his only begotten Son, w ^ch was in his bosom, one with himself, and in glory with him before the world was; by whom all things were created in heaven and in earth, things visible & invisible, and in whom all things consist; even this his own dear son had y ^e Father ordained before the foundatiō of the world, that he should save his people from their sins, 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 forever) he could not in that nature & glory (wherein only is immortality,) partake with man's wretchedness, or taste of his death, which yet by God's grace he was to taste for all men: therefore was it also ordained, that the Word should be made flesh, even the Son of God, when he 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 whereby he should become our Emmanuel, that is, God with us; was not to be man's work, or brought to pass by carnal generation, but by the holy Ghost, and power of the most high, overshadowing a virgin, whereby she should conceive in her womb, and bear a holy thing that should be called the Son of God. Who for the fullness of the grace of the Godhead, which was to dwell in him bodily, & the spirit wherewith he was to be anointed; should be named the Messiah and the Christ, that is the Anoynted of God: & for the salvation of sinners, should be crowned with the title of Jesus, that is the Savior or Deliverer, at whose name every knee should bow, both of things in heaven & things in earth, & things under the earth; and every tongue confess that Jesus Christ is the Lord, unto 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 brightness of his glory, God would reconcile the world to himself, not imputing but freely forgiving their sins unto them; and by this image of his own invisible majesty, would renew the heavenly image in man, which now was defaced, giving him a new heart and a new spirit, even putting his own spirit within him, & making him a new creature. For whereas the first Adam was made but a living sowl, and having lost his life by syn, could not recover the same again, but death reigned over all: this second Adam which was a live-making spirit, should quicken them that wer dead in trespasses and sins, and by his voice should raise them up, and give them life eternal; that so the dead men might liv again, and they awake and sing, that dwell in dust.

6. The way to work out this woēdrous grace for men's redemption, was appointed to be by great afflictions through which the Prince of their salvation was to be consecrate, that many children might be brought unto 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 neither form nor beauty that we should desire him: though yet in himself, he was much fairer then the sons of Adam, all 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 all the Angels of God did worship him, the winds and seas obeyed him, the Fish paid his tribute, the wild beasts lived at peace with him, and the very Devils confessed him, and were afraid: yet wretched man would not acknowledge him, his own received him not, he was a stranger to his brethren, an alliant 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 y ^e iniquity of vsal; for we made him to serve for our sins, we wearied him with our iniquities; so that innumerable troubles compassed him about, & our sins which now were his, took such hold upon him, that he was not able to lookvp; for which a cup was givē him of y ^e Father to drink, full of sorrow, fear, heaviness, & agony, that made his sowl heavy even unto the death, & he prayed his Father, that if it had been possible, it might hav passed from him; offering up his prayers with strong crying and tears, & sweat like drops of blood trickling down to the ground, the shadow of death being upon his eyes. But because it could not be but he must drink (for therefore came he to that howr,) and the Lord God had opened his ear that he was not rebellious, neither turned back: he willingly gave up his body for a sacrifice, & bore the wrath of God due for our trespasses, he which knew no sin was made sin for us; and poured out his sowle unto death.

8. Then came Satan the Prince of this world to see if he could hav conquered him, but he had nothing in him: yea his own time was now come, now was he to be cast out, & Christ being lifted up from the earth, would draw all men to himself. The serpent beset him with the snares of death, and with floods of Belial to make him afraid; but he said unto death I will be thy death, and unto the grave, I will be thy destruction; so he spoiled the Principalities and powers of that kingdom of darkness, made a show of them openly, triumphed over them in the same cross, & destroyed through death him that had the power of death, that is the Devil.

9. They for whom he suffered all these things regarded not the rock of their salvation, but judged him as plagued and smitten of God & humbled. He trode the winepresle alone, and of all the people there was none with him, his own disciples had all forsaken him and fled, that he by himself might purge our sins. He looked for some to have pity on him, but there was none; for comforters, but none he found; there was not any that would know him, all refuge failed him, none cared for his sowl. His own people betrayed him, and denied in the presence of Pilate, when he had judged him to be delivered, they denied the holy one and the just, and desired a murderer to be given them. Then was the Lord of glory misused, & suffered much speaking against of sinners they opened upon him the mouth of deceit, and compassed him about with words of hatred, they rewarded him evil for good, and hatred for his friendship; they spate on his face & buffeted him; they crowned him with thorns and scourged him; he became a reproach unto them, they that looked upon him shaked their heads, yea rebuke did break his heart, and he was full of heaviness, for dogs did compass him about, the assembly of the wicked enclosed him, they pierced his hands and his feet, and gored his side; they slew & hanged him on a tree, so was he made a curse for us, for the curse of God was on him that was hanged.

10. But in his trouble he called upon the Lord & cried unto his God, why hast thow forsaken me? thow art my hope my portion in the land of the living. Deliver me out of the mire that I sink not, let me be delivered frō them that hate me, & out of the deep waters, let not the water flood drown me, and let not the pit shut her mouth upon me; deliver my sowl from the Sword, my desolate sowl from the hand of the Dog. In the end, he commended his spirit into the hands of his Father, confirmed the Testament by his death, and unto the dust of death he was brought, his grave was with the wicked.

11. But the sorrows of death were soon loosed, because it was impossible that the Lord of life should be holden of it: for as he had power to lay down his life, so had he power to take it again, this commandmēt he had received of his Father, who shown him also the path of life, and brought again from the dead, this great Shepherd of the sheep. Wherefore the third day he rose up alive, he rose up, and his enemies wer scattered, and they that hated him fled from before him; & now behold he is alive for evermore, Amen: and hath the keys of hell and of death; death hath no more dominion over him, for it is swallowed up in victory.

12. Thus God's hand was with the man of his right hand, with the son of man whom he made strong for himself; the Lord heard him in the day of trouble, and sent him help from his Sanctuary, remembered all his oblations and turned his burnt-offering into ashes, gave him according to his heart, & fulfilled all his counsel, that we might rejoice in his salvation, and set up banners in the name of our God, when the Lord had performed all his petitions. For he having thus through the eternal spirit offered himself without spot unto God, obtained eternal redemption; & having drunk of the brook in the way, he therefore lifted up the head. He ascended up on high with triumph, leading captivity captive, and approached unto the Ancient of days, who set him at his right hand in the heavenly places, far above all principality & power, and might, & domination, and every name that is named, not in this world only but also in that which is to come, & made all things subject under his feet; gave him dominion and honor and a kingdom, that all people's nations and languages should serve him, his dominion is an everlasting dominion which shall never be taken away, & his kingdom shall never be corrupted, and this is the name whereby we must cal him, Jehovah our justice.

13. And now the gates of the heavenly Paradise wer opened to the sons of Adam, and the tree of Life, better then that from which the Cherubims sword had kept man, was given him by Christ to eat of, and live forever. Now felt men the effect of that heavenly oracle that came out of Caiaphas mouth, It is expedient for us that one man die for the people, and the Whol nation perish not: for loe the wrath of God kindled for man's syn, was appeased by the death of this man Christ Jesus who gave himself a ransom for all men, and bare our sins in his body on the tree, being the surety of the Testament. It pleased the Father by him, the Prince of peace, to reconcile all things to himself, & to set at peace through the blood of his cross both the things in earth and the things in heaven. For it was his beloved son in whom he was well pleased, his chosen one in whom his sowl delighted, that had given himself to be an offering and a sacrifice of a sweet smelling savor to God, who smelled here a savor of rest, sweeter then that in Noah's sacrifice, which caused him to say in his heart, that he would curse the ground no more for man's cause though y ^e imaginatiō of mans heart wer evil frō his youth: for now there shall be no more curse, but the throne of God & of the Lamb (that was slain) shall be in the city, he will be merciful unto his land, unto his people. The Angels saw this, & were glad for our salvation, they sung at our Savior's birth, Glory to God in the highest (heavens) and upon earth peace, towards men goodwill. And when he was glorified, the thousand thousands of them praised him saying, worthy is the Lamb that was killed, to receive power and riches and wisdom, and strength, and honor, and glory and praise. The heavens rejoiced for that the Lord had done, the lower parts of the earth showted, the mountains forests and every tree burst forth into praises, for that the Lord had redeemed Jacob, & would be glorified in Israel. and all creatures in heaven & in earth, under the earth, and in the sea, & all that are in them, gave Praise & honor and glory & power, unto him that sitteth upon the throne, and unto the Lamb forever more. Amen.

14. This grace was the Wisdom of God in a mystery, the hidden wisdom which God had foredetermined before the world unto our glory; but it was hid from the eyes of all the living, & hid from the fowls of y ^e heavē; none of y ^e Princes of this world knew it, no ye had seen it, nor ear heard it, neither came it into man's heart, only God understood the Way thereof, and from the beginning of the world it was kept secret and hid in him, and still he hideth it from the wise & men of understanding, neither can the natural perceive it until he revele it unto them by his spirit, which spirit sercheth all things even the deep things of God, and by it we know the things that are given to us of God.

15. And now he hath opened unto us the mystery of his will, according to his good pleasure which he had purposed in Christ; he hath proclaimed unto the ends of the world, that the Savior of the daughter Zion is come, his wages with him, and his work before him; that we might clearly see the fellowship of the mystery, & might be able to comprehend with all Saints, what is the breadth and length and depth and height, & to know the lov of Christ which passeth knowledge, and might be filled with all fullness of God; who hath given us beauty for ashes, the oil of joy for mourning, the garment of gladness 〈1 page duplicate〉 〈1 page duplicate〉 for the spirit of heaviness, because our ‡ warfare is accomplished, and our iniquity is pardoned. For while we were yet sinners, Christ died for us; and when we were enemies, we were reconciled to God by his death, and now shall be saved by his life; for the chastisement of our peace was upon him, and with his stripes we are healed; he hath washed us from our sins in his blood, and purged our conscience from dead works, to serve the living God; and is gone up into very heaven to appear now in the sight of God for us, and there to prepare us a place, that where he is we may be also. From whence he will shortly show himself with his mighty Angels, to be glorified in his Saints, and made marvelous in them that believe; who after that they have drunk of his cup, & been baptized into his death and burial, and walked with him in newness of life in this vale of tears, and fulfilled the rest of his afflictions in their flesh, shall have their vile bodies changed & fashioned like to his glorious body, the dead being raised up incorruptible, and such as live & remain, being changed and caught up with them also in the clouds to meet the Lord in the air, and so shall they ever be with the Lord, their faces shining as the Sun, in the kingdom of their Father.

16. Although this mystery of Christ, was not opened unto the sons of men in other ages, as it was at last reveled unto his holy Apostles and Prophets by the spirit: yet was the effect and sum thereof, made known to all the Patriarchs from the beginning. For Jesus Christ was yesterday, is today, & the same forever, & Abraham saw his day and was glad; Abel also by faith in him obtained testimony 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 upon him; namely that the woman's seed should crush the Serpents head; who also was shown the way to be by death and sacrifice, a shadow whereof he saw in the Lambs then slain 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 • eel, and the enmity between the woman's seed & that Serpents; foreshowed also in the murder of Abel the just by Cain his wicked brother. To Christ gave all the Prophets witness, that through his name all that believed in him, should receive remission of sins: and the twelve tribes instantly serving God night & day, hoped to come unto this promise. So in this hope and expectation of redemption, by the Son of God, the Fathers rested, and comforted their fainting souls by faith, the evidence of things not seen: by which faith they saw the promises a far off, were persuaded, saluted them, & confessed that they were strangers and pilgroms upon earth, and so died, having through their faith obtained testimony, but received not the promise; God providing a better thing for us, that they without us, should not be made perfect; but in patient hope pass out their days on earth; & after death wait all the days of their appointed time, til their changing shall come, and then stand up in their lot, (with us and all Saints,) at the end of the days.

17. But all this grace, and riches of the glorious mystery now manifested to the Saints, which is, Christ in us the hope of glory; God did not communicate with all men, neither 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 calleth, according to the good pleasure of his own will: who without any unrighteousness hath mercy on whom he will, and whom he will he hardeneth; having made as the clay-potter of one lump, some men vessels of mercy prepared unto glory, & some vessels of wrath prepared to destruction; which yet notwithstanding have many favors and benefits from God to draw them to repentance out of the snare of Satan, but all in vain for they despise the grace proffered unto them, and run headlong into the condemnation, whereto they were of old ordained; let mercy be shown them, yet will they not learn righteousness, in the land of equities they will do wickedly, and will not behold the majesty of the Lord.

18. And of these there ar two sorts; some that are called to the knowledge of the truth, & hav received it with joy▪ yet having no roots, believe but for a while, and in time of tentatiō go away. Yea of these there 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 again to them selves the son of God▪ and make a mock of him; and tread him under foot, and count the blood of the Testament as an unholy thing, wherewith they were sanctified, and do despite the spirit of grace. Such, it is impossible they should be renewed again unto repentance; neither remaineth anymore sacrifice for their sins, but a fearful looking for of judgment and violent fire which shall devour them. And such, howsoever they were among the Saints, yet wer they not of them, for then they would hav continewed with them; neither wer they of Christ's sheep, for then he would hav given them eternal life, and they should never hav perished, neither 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 under his hand.

19. Othersome there are, not called to the faith but strangers from the covenants of promise, whom God suffereth to walk in their own ways, not showing thē his word nor his statutes and judgments. Or if he cause his gospel to come unto them, yet will not they come unto him that they might hav life; they hear not his words because they are not of God; neither believe, because they are not Christ's sheep; all the day long he stretcheth forth his hand to an vnperswadeable and gainsaying people. Yea believe they cannot, because he hath blinded their eyes, and hardened their heart, that they should not see with eyes nor understand with heart, 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 marvelous work in this people, even a marvelous work & a wonder (as saith the Prophet) that the wisdom of the wise men perish, for the Lord knoweth that their thoughts be vain. Therefore he maketh their wisdom to perish, and casteth away the understanding of the prudent; he poureth contempt upon princes, and causeth them to err 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 wisdom of this world maketh he foolishness, and by the foolishness of preaching saveth them that believe; which also are the foolish weak vile and despised things of the world, even things that are not; which yet he hath chosen to bring to naugh • the things that are: that no flesh should rejoice in his presence, but as it is written, he that rejoiceth let him rejoice in the Lord.

21. Thus Christ crucified is to the Jews a stumbling block, and to the Greeks, foolishness; and only to them which are called, both of Jews & Greeks, he is the power of God, & the wisdom of God; in whom they triumph & say, Loe this is our God, we waited for him, and he will save us; this is the Lord whom we waited for, we will joy and be glad in his salvation.

22. And thus is there a distinction made of the sons of Adam, some left to perish in their sins, 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 immortal 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 will 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 again towards God, & one towards another. For the Saints love the Lord, and have mutual love among themselves; but the wicked's 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 war & enmity betwixt the just and the wicked, the one of them being an abomination to the other.

24. Hence is it, that the scripture speaketh so much of the fellowship and communion of the Saints, with God and among themselves; and of their separation from the Devil, and from his children the wicked men evē in this life, whiles yet they live together with them in civil society, & breath one commune aier: expecting with patience the full and final 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 entreat, as God hath given me to discern by his word. His gracious spirit breath upon my sowl, and guyd my pen to set down his truth.

CHAPT. IIII.

THat we may the better discern the Com̄uniō of Saints, whereof we treat; let us first consider who the persons be, that hav fellowship together. The Head & highest in this holy society is the Lord our God; who is not only Most holy in himself, but communicateth his holiness w ^th us his creatures: & doth vouchsafe to hav fellowship with us even in this life & world, as it is written, If we say that we have communion with him, & walk in darkness, we lie & do not the truth: but if we walk in the light as he is in the light; we hav communion one with another, (that is God with us, and we with him:) and the blood of Jesus Christ his son, cleanseth us from all syn. For this cause he is often called in the scripture, the Saint or Holy-one of Israel; and the King of the Saints. This is to be understood of all three persons in the unity of the Godhead; the Father, the Son, and the Holy Spirit, of whom it is writ̄ He (is) holy God's; & accordingly his people ar named, the people of the Holy ones.

2. Jesus Christ, as he is God manifested in the flesh, is the Saint of God, the Holy one and the True, even the holy one of Israel; being himself full of the Holy ghost, and therewith baptizeth his church whereof he is the mediator. And was figured out by the High priest in the law, who in type of him was also called the Saint of the Lord, and carried this writing graven in gold upon his forehead, Holines to Jehovah. With this Jesus our redeemer, we that believe, hav a very near communion; according to that which is written, He that Sanctifieth (which is Christ) and they that are sanctified (which are his people) are all of one, for which cause he is not ashamed to call them brethren. And again, God is faithful, by whom ye are called unto the communion of his Son Jesus Christ our Lord.

3. The elect and blessed Angels, are also Saints; having sanctity by creation, continewed and confirmed unto them forever. These heavenly spirits have communion not only with God, in whose presence they stand; but also with us the children of God through faith; by which we are come unto the great assembly of the many thousands of them, have them for our guardians, and acknowledging themselves to be our fellow servants.

4. Al men and women, called to the faith of God, ar Saints by calling; being sanctified by Christ Jesus, and one with another are holy brethren. Of these some are Saints departed this life, and sleeping in the Lord: othersome ar on earth, & whiles they here live (notwithstanding their many infirmities & afflictions) ar Saints of the most High; a holy nation

5. This happy society. our fathers of old saw shadowed in the Tabernacle, where God dwelt among mē. His own gracious presence appeared, when his glory filled the Tabernacle, & his voice was heard of Moses out of the same; and the Ark of his strength was a continual sign of his residence and rest therein. His son Christ was represented by the Mercy-seat or Propitiatorie covering the Ark, in whom and by whom God is reconciled with his people, who therefore is called the Propititiatory or Reconciliation; from that was the voice of God 〈1 page duplicate〉 〈1 page duplicate〉 heard speaking, even as by Christ he speaketh to the end. The Angels were figured in the Cherubims upon the mercy-seat, and in the courtaines of the tent round about, for so those blessed Spirits 'minister unto Christ and to his church the heyrs of his salvation. The multitude of believers were resembled in the twelve cakes (according to the number of the twelve tribes of Israel,) set upon the pure table before the Lord, with pure incense upon them, to be for a remembrance & offering by fire 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 unto him, who still hath his spiritual Tabernacle with men, and dwelleth with them.

CHAP. V.

THe Scripture calleth that thing or person holy, which is separated from profaneness & pollution, and is addicted or applied to divine use or service of God. Thus the Sabbath day was hallowed, when God had severed it from commune labor and human employments, to be spent in heavenly exercises and meditations, whereupon it is named the holy Sabbath of rest to the Lord: The like is to minded for all other feast days appointed of God for holy convocations. The firstborn of man and beast were sanctified to the Lord, by being exempted from man's use; dedicated to God, and employed in his service. Hence was it, that all strange or unclean persons were forbidden to eat, yea or to touch the holy things. And when the Israelites were sanctified ceremonially, it was by washing their garments, abstaining 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 signs thereof, to abstain from all syn and uncleanness, as also from communion with the sinners and unclean: and to give themselves to the service of God & keeping of his laws.

2. This is to be seen in many particulars. As, the calling and separating of Israel from other people that they might be holy unto God. The shadow hereof; namely abstinence from eating unclean meats (which figured their refreyning from the fellowship of wicked men,) for a sign and testimony of their sanctification & holiness with the Lord. To Moloch they might not offer their childrē, for that was to defile God's sanctuary and pollute his holy name; nor turn after sooth-sayers, for the same cause. All moniments of idolatry they were to destroy, because they were a holy people to the Lord their God. Idolatrous rites and customs they were to refrain, for the same cause. Even their bodily excrements were to be covered, that their host might be holy before the Lord. And being thus cleansed from evil, they wer willed to remember, and do all his commandments, and so be holy unto their God.

3. The new testament also teacheth this same, whiles it opposeth sanctity unto all manner syn and uncleanness; and exhorteth us to cleanse ourselves from all filthiness of the flesh and spirit, and so grow up unto full holiness in the fear of God: that being sanctified throughout, we may by good works give all our members servants unto righteousness in holiness.

CHAPTER. VI.

HOlynes is ascribed unto God in the word, both by Angels & men, in two respects; 1. Because he in himself is sanctity and purity itself; and it is impossible that in him should be any evil syn, or uncleanness. He is light, & darkness in him there is not any; he delighteth not wickedness, neither shall evil soiourn with him he cannot so much as be tempted with evil; therefore is he sequestered from this sinful world, and heaven is the habitation of his holiness. 2. Again because he is the only author and effecter of all holiness & sanctimony in whomsoever; sanctifying us his people, & giving his Sabbath for a sign hereof; & advancing us hereby, above all nations which he hath made; this being one of his principal blessings. He giveth holiness to all things about him, to the heavens, and to earthly places where he vouchethsafe to appear or remain. So that none is holy as Jehovah; he is a holy God sanctified in justice, and let all flesh bless the name of his holiness forever and ay.

2. Jesus Christ hath holiness in his divine nature equal with the Father, and Holy Ghost: and in his manhood he was holy by birth; in life also and conversation he shown all manner holiness without syn or spot. For such an high priest it became us to hav, as is holy, harmless, undefiled, and separated from sinners. And he giveth holiness and purity to his church, for whose sake he sanctified himself; and is therefore worthily entitled the holy one of God, even the Holy of holies; unto whom the Seraphim do sing as he sitteth on y ^e high throne of his glory 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 having kept their original, are stablished by God's election through Christ their head, in their holy & happy estate forever, & therefore carry the title of Angels elect and holy. Yet even these heavenly spirits, being compared with God himself, the bottomless fountain of holiness; ar as impure in his sight & hide their faces: though through the grace of God by which they ar confirmed, they always do behold his face.

4. Holines in men, by nature there is not any, for they ar sinners & unclean from the womb; children of wrath, and rather to be reputed beasts then men: having lost the holiness wherein God at first created them; as before is shown. But holiness is restored again to men by the Lord; as it is written I The Lord sanctify you: and again, Now the God of peace sanctify you throughout: wherefor he calleth himself, the Lord our Holy one.

5. This our sanctification, is ascribed unto the Father: according to the prayer of Christ Sanctify them with thy truth, and in the epistle of • ude, to them that ar called 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 unto us wisdom 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 Jesus, and by the spirit of our God

6. Our sanctification in Christ is two ways; First by imputation of that which himself wrought for us, when by the will of God we wer sanctified by the offering of his body once; and thus are we washed from our sins in his blood, and God reconciled us to himself, in the body of his flesh through death to make us Holy and unblameable, & without fault in his sight. Secondly, it is by his own gracious work in us baptising us with the holy spirit into his death, burial & resurrection; that our old man being crucified with him, the body of sin might be destroyed, & henceforth we should not serv sin, but give our members servants unto righteousness in holiness: and so being freed from sin, and made servants unto God, may have our fruit in holiness, and the end everlasting life. Both which ways of our sanctification, were shadowed out unto Israel by blood and by oil.

7. For when the body of that church was purged once a year; the blood of the syn offering was sprinkled in the inmost holy place of the Sanctuary and upon the altar without, to • ense and sanctify them from the sin and uncleanness of the sons of Israel. When the priests were consecrate the blood of their sacrifice was put upon their right ears, thumbs, & toes; and sprinkled upon their bodies and garments, that so they might be sanctified: even as before at the making of the covenant, the people had bē sprinkled with blood. The holy Ghost thereby signifiing, how by the blood of Christ much more, our consciences should be purged; and therefore calleth it the blood of the testament wherewith we are sanctified.

8. The precious oynting oil, made of principal spices, and called holy, did hallow and sanctify the Tabernacle and all therein, the brazen alter and all his instruments; the Laver and his foot; the Priests & their garments, on whom it was sprinkled together with the blood of their consecraion, for their sanctification; and figured out the graces of the Spirit, and ointment that we have from him that is holy; that Christ and his spirit being in us, the body may be dead because of syn, and the Spirit life for righteousness sake; whiles the anointing that we have received dwelleth in us, & Christ as a bundle of myrrh lodgeth between our breasts. Thus are we made an acceptable sacrifice unto God, being sanctified by the holy Ghost.

9. The outward means which God useth, for our sanctification, is his truth or word, as it is written, Sanctify them with thy truth, thy Word is truth. By this word faith is wrought in us, which faith purifieth the heart, sanctifieth the believers, and causeth them to sanctify the Lord, (as unbelief maketh men that they sanctify him not;) and therefore is worthily called 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 upon us, have this use & end, that we might be partakers of his holiness. And we by prayer obtain at God's hand, as other blessings, so this sanctification both of ourselves and of all his creatures to our use. Finally, this grace is conveyghed both into our bodies & into our spirits even into the whole man throughout; so great is the Holy-one of Israel in the mids of us.

CHAPT. VII.

Forasmuch as the word of God is the truth whereby we our selves ar sanctified, and all his creatures unto our use; even the immortal seed by which we ar begotten and born anew of God's own will, that we should be as the first fruits of his creatures; and the sincere milk without guile, whereby we ar nourished & grow in faith: let us take a view of this treasure and tree of life, which is better to the Saints then thousands of gold and silver, sweeter also then honey or y ^e honey comb, even sweetness to the sowl and health to the bones, which if a man keep, he shall never see death.

2. Three ways there are whereby God maketh himself known unto mē. The first is by his works; for the invisible things of him, that is, his eternal power and Godhead, ar seen by the creation of the world; the heavens declare his glory, & the firmament showeth the work of his hands; the beasts if they be asked will teach man, & the fowls of the heaven will tell him, the earth will show him, and the fishes of the sea will declare unto him; for how manifold ar the works of God? & in wisdomhath he made them all.

3. But because the world by wisdom knew not God in this wisdom of God, (though it be enough to make all men without excuse:) it pleased God of his grace to give us his word; as a second and more excellent means of knowledge, by which word he hath magnified his name above all; for it is able to make man wise unto salvation; and he that is of God, heareth that his word, and if any man love him he will keep the same, & the Lord will lov him again & dwell with him: but they that refuse & put it away, do judge themselves unworthy of everlasting life, and that word shall judge them in the last day; & for despising of it, they shall be destroyed.

4. Yet is not the outward ministry of the word sufficient, unless we be also taught of God himself; who therefore voucheth safe to give us a third help, evē his own good spirit to instruct us, without which no man can say that Jesus is the Lord. By this his spirit God reveleth unto us the deep mysteries of his gospel, this Anoynting teacheth us all things; and that worthy thing which is committed to us, we keep through the Holy Ghost that dwelleth in us. Of whom and our communion with him, more is to be spoken in due place.

5. The Word of God, (whereof here we entreat,) was given to Adam even in his upright state; to be a law for him to lead his life in paradise. It was again reveled unto him after his fall; to restore him grace and life which he had lost. And not for himself alone, received he this light; but for all his children, that were fallen with him into darkness and the shadow of death: wherefore he imparted it to them, as by the sacrifices of Cain and Abel, doth appear. Yea God himself spake unto Cain, (though he was wicked and without faith,) and gave him warning of his evil way. Likewise in the new world, the covenant of God was by his word renewed with all Noah's howshold, wherein were Cham and Canaan, the vessels of destruction. Christ also, the sower of that precious seed, let some fall on the high way, some on stony ground, & some among thorns; from which places no fruit did grow. And his disciples were sent to preach the gospel to every creature, to all nations under heaven. By which appeareth the bounty of God, that offereth the word of life unto all, even as he causeth his Sun to shine upon just and unjust: and we are taught, that the word of God, may not be forbidden to be preached unto any people, be they never so profane or hethenish.

6. But all people to whom the words of this life were spoken, received not life by them; for the word profiteth not if it be not mixed with belief in them that hear it. And the God of this world hath blinded the eyes of many unbelievers, that the light of the glorious gospel of Christ, which is the image of God, should not shine unto thē, therefore they stumble at the word, being vnperswaded; to the which thing they were even ordained; and the ambassadors of Christ, (to whom he hath committed the word of reconciliation;) are unto such, the savor of death unto death. They hate the light because they do evil, & will not come to it, least their deeds should be reproved; for wickedness is sweet in their mouth, they hide it under their tongue, they favor it and will not forsake it; therefore abhor they the light and know not the ways thereof, the morning is unto them even as the shadow of death: so salvation is far from them, for that they seek not the statutes of the Lord.

7. Again, because the word of God is contrary to human reason, and condemneth for foolishness the wisdom of this world, and calleth men out of themselves, making all the glory and grace of the flesh, to fade as the flower of grass; and leading us to Christ alone, and him crucified: therefore is the preaching of the cross, to them that perish, foolishness; they despise all wisdoms counsel and correction, and seek after another wisdom, & prudence of the flesh, which is enmity against God, and cannot be subject to his law; and her they follow as an ox that goeth to the slaughter, and as a fool to the stocks for correction, though her house is the way unto the grave, which goeth down to the chambers of death, and her guests are in the depth of hell.

8. And forasmuch as many afflictions do accompany the word of Christ's patience, that on them which receive it, the Sun of tribulation or persecution often ariseth, and for it they are hated, imprisoned exiled or killed; so that a man must forsake himself, and take up his cross and follow Christ: therefore also many men, ar offended & ashamed of the testimony of our Lord, & will not be partakers of the tribulations of the gospel; but choos iniquity rather then affliction, & count it pleasure to liv deliciously for a season, til ease do slay the foolish, and the prosperity of the fools destroy them.

9. For when they thus contemn the word; God withdraweth from them this favor and food of their souls, sending a samine in the land, that their fayr virgins & young mē perish for thirst; & having caused the Sun to go down at noō, & darkened the earth, he letteth them walk in their own ignorance unto perditiō, So Cain for his cruelty & contempt, being banished from the presence of God; we find not the benefit of God's oracles to be after vouchsafed him or his, as was unto Seth’s posterity. The like is to be minded in the children of Cham, Ishmael, Esau &c. Who after they were removed from God's church, were also deprived of his word and doctrine, which he continewed & increased unto the people that of his grace he called and kept to himself as his own.

10. For the light of the Gospel and day of Christ was reveled unto Abram Isaac and Jacob; and to the Israelites their posterity, did God give his law by Moses, and continewed the preaching and opening of the same by other prophets and ministers; when as the heathens had not this help but lay in darkness, hearkening unto witches, soothsayers, sorcerers, necromancers and other like abominable instruments of Satan which turned to their eternal confusion: when as for Israel the Lord their God suffered them not so; but out of heaven he made them hear his voice to instruct them, and upon earth he shown them his great fire, and they heard his voice out of the mids of the fire; they had ordinances and laws most righteous, to keep and to do, which was their praise for wisdom and understanding in the sight and mouths of all people's. Wherefore David provokes them again to praise the Lord, who had shown his word unto Jacob his statutes and his judgments unto Israel, and had not dealt so with any nation. Paul likewise magnifieth this people greatly, because to them were committed the oracles of God; to them were the covenants and the giving of the law, the service, and the promises. And this grace was so peculiar to God's people, that the Law is called by the Holy Ghost, the inheritance of the congregation of Jacob, as being their proper right given them of God, as any other possessiō which they enjoyed: the Saints again taking his testimonies as an heritage forever, for they were the joy of their harts.

11. The drift and scope of all God's oracles was to cal and lead men unto Christ, and by him to the kingdom of heavē where we might glorify God in our salvation and life eternal. Our Fathers from Adam to Moses, were quickened & comforted with this promise. And though Moses gave us a law, which was the ministry of death and condemnation by reason of syn that dwelleth in us: yet even he wrote also of Christ, and foreshowed his crucifying and sufferings for our sins, in the serpent, sacrifices and manyfold services; yea the law itself was our schoolmaister to bring us to Christ that we might be made righteous by faith in him, in respect of whō the covenant was many years afore confirmed of God, & could not by the Law that came after, be disanulled.

12. The hope of salvation for all mankind, was in the promised seed: and as God by his word taught men more particularly from whose loins he should spring; so were they to expect him if they would have life, and keep communion with such as should be his Fathers after the flesh. When the woman Evahs sons were multiplied, and many of them proved wicked; the hope of the saving Seed, was restrained unto Seth set in place of Abel whom the Serpents seed had murdered. Then were all to look for the Savior from him; and if they sought him in Cain's posterity, they perished forever. Among Noah's children, Sem had the prerogative, and into his tents must Japheth (though his elder brother) come for to dwell and partake of his blessing; & Chams house was condemned to bondage. After that unto Abraham was the Gospel preached that in him all nations should be blessed; and to his Seed Christ were the promises made: then who so believed (after knowledge of this promise) in a Savior to come of any other man; set up an idol in his heart, in stead of Christ. Among Abraham's offspring, Judah was chosen governor, and of him should Shiloh come, therefore his fathers sons wer to bow down unto him, because of him should be the Prince. Of the tribe of Judah, David was named to be the father of Christ according to the flesh; then wer all to believe in David's son, for redemption from syn, and life eternal. In fullness of time the Messiah Jesus came, and was born of Marie the virgin, according to the promises: unto him now wer all people to repair; and so they did both Jews & Gentiles, so many as wer ordained unto life. And if Adam, Noah, Abraham & the other fathers, had now been on earth, they must hav embraced this man for their Savior, and not hav sought nor waited for any other. Therefore the Jews that rejected him, died in their sins, because they believed not that he was He, and the word of God they had not abiding in them, because whom he had sent, him they believed not: but many of the gentiles trusted in him, after that they heard the word of truth, even the gospel of their salvation; and by faith became the sons of Abraham, and heirs by promise

13. And always before, if any of them heathens, hearing of God's great name, would repair unto his people, they there might freely enjoy this heavenly blessing, to hear the law and promises red & taught; & being united with them in faith, had one law for sacrifice & alother services. Yea many such strangers wer in Israel, in the days of Moses, that went with them out of Egypt; and afterwards daily their number increased, that in Solomon's time they were counted and found a hundred fifty three thousand and six hundred persons. Sometimes also the Lord sent his word in some measure, home to their own countries, as by Jonah to the Ninevites; though this was more rare, til the Apostles days, and then the partition wall being broken down, God imparted again the glad tidings of his salvatiō to all people's, though the Jews could not endure it.

14. For Christ though he restrained this grace a while, saying to his disciples, Go not into the way of the Gentiles, & into the cities of the Samaritans enterye not: yet when he was risen from the dead, he said they should be his witnesses both in Judea & Samaria & to y ^e utmost of y ^e earth. And as he had willed them, where his word should be refused, to shake off the dust of their feet against them, and depart thence: so the Apostles did, and travayled from place to place, til the people to whom God had not been spoken of did see; & they that had not heard, did understand.

15. When thus there was one sheepfold made both of Jews and Gentiles, and their eyes wer opened to see the wonders of God's law, & the glorious mystery of man's redemption, reveled and published amongal nations by the scriptures of the prophets: they whose harts God opened, received the word with all readiness, and searched the scriptures daily, taking heed to that most sure word of the prophets as to a light shining in a dark place, til the day dawned, and the day star arose in their harts. And though for that word they found tribulation as others before them, for whō Christ complained to his father saying, I hav given them thy word, & the world hath hated them: yet received they that word † in much affliction, with joy of the holy Ghost; accepting it not as the word of men but of God, and holding it forth as the word of life, which being graffed in them was able to save their souls.

16. For such is the grace and virtue of God's word, that it turneth the sowl, rejoiceth the heart, giveth light to the eyes, wisdō to the simple; worketh faith in God, quickeneth them that hear it; comforteth the Saints in their troubles, & strengtheneth them in their temptations, being the sword of the Spirit, by help whereof they vanquish their enemies and Satan himself, and their own corruptions, & are freed thereby from the servitude of syn. It is a sovereign preservative from all evils that might befall us; for as Solomon saith, It leadeth us when we walk, it watcheth for us when we sleep; & whē we wake, it talketh with us. Also it is lively & mighty in operation, sharper then any two edged sword, entering through even to the dividing asunder of the sowl & the spirit, of the joints & marrow, and is a discerner of the thoughts and intents of the heart; and Christ hath sanctified and cleansed his church by the washing of water through this word, as also himself said to his disciples, Now ar ye clean through the word which I hav spoken to yow.

17. And unto this church hath he specially commended & committed those heavenly oracles, binding up the testimony and sealing up the law among his disciples, directing his words & writings unto them, & promising that his spirit which is upon them, & his words which he hath put in their mouth, shall not depart out of their mouth, nor out of the mouth of their seed, nor their seeds seed forever. Who again rejoice for this word as if they had found a great spoil, and their lips do utter praise, when he hath taught them his statutes. And having all and every of them a commune right in this treasure, they use it for the good of their own souls and one of another, teaching, exhorting, admonishing, reproving and comforting one another; which that they may the better do, they are willed the word of Christ should dwell in them plenteously, that if any man speak, it may be as the words of God.

CHAP. VIII.

WHen our first parents had revolted from God, forsaken his word the ground of their faith and obedience, and embraced the contrary word of the Serpent; whereby they were brought unto syn, & by syn being finished, unto death: they were estranged from God, afraid of his face and voice, ashamed of themselves; & sought to shroud them among the trees, to hide their shame with • igleaves, and to excuse their syn by trāslating the fault unto others, the man to the woman, given him of God, the womā to the serpent; but shown no repentance, neither asked mercy for their misdeeds, though they were sūmoned to the judgment of God. Wherefore, had not his grace prevented them, they had proceeded on to all manner impiety, as did and do the Devils, (whō God hath left in their wretchedness;) in whose slavish subjection, they and we all their children had continued captives, unto eternal damnation.

2. But God immediately manifested his purpose, according to his election of grace, by giving to men that were dead in syn, the word of life whereby they were revived; by which word he called them from Satan's service to his own again by faith in Christ, who should in time become the woman's seed, and crush that Serpents head for his chosens sake. He also brake that cursed amity between men and Devils, and said that the would put enmity between them; & not that only, but between the Serpents seed (that is the wicked men and reprobates, who are named the sons of Belial and of the Devil;) and the woman's seed, that is Christ & his church, even all men and women that should embrace the faith of the woman now named Eve, that is Living, and the mother of all that live.

3. And Adam which had shown that singular faith in God's promise, by naming her Life, whom of late he accused to be the instrument of his death: informed his childrē in this grace of God; who together w ^t their parents professed one commune faith & obedience, which also they testified by their service and sacrifices offered to the Lord. Thus he & his house were freed from Satan's bondage by the word of truth the Gospel which was taught them, and were made Saints by calling.

4. But Cain who was the first seed of the serpent, and therefore said in scripture to be of of that Wicked-one, being an hypocrite and without faith, for which cause his works also were evil: though he were among the Saints, yet was he not of them, and therefore continued not with them. Yea though he were warned of God, he would not be amended; but shown the malice and enmity of his father the Devil, by killing his righteous brother. Neither then relented he, but added obstinacy to his bloody act: wherefor he was cursed of God, and fell into desperation, & condemnation of the Devil.

5. The peace and communion of the Saints, being by that caytiff thus disturbed and broken; & the deadly war with the woman's seed, by that trump of Satan thus proclaimed: God for the good & preservation of his Church, cast out this sinner from his presence on earth, (as he had don the Angels which sinned, from the same in heaven;) and he being separated from the fellowship of the faithful, dwelt a runagate in a land of that name, and another seed was given to Eve in stead of just Abel decessed. And so the Church of Christ was propagated, governed by ten faithful patriarchs successively; distinguished from the seven generations of Cain, as in place and estate, so in name; the one sort called the children of God, the other of men. And whereas the Cainites increased, as well in wickedness as in multitude: the Lord to keep his people from mixture with them, gave warning by Enoch the seventh from Adam; who prophesied the destruction of them and all ungodly persons, for their wicked deeds & cruel speakings; when God should come to give judgment, with ten thousands of his Saints.

6. But neither his word whereby he admonished his people, nor yet his spirit which strove in them; could restrain them from being commingled with the profane, and Serpents seed: for they coupled themselves in marriage with their fayr women, whereby there sprong a tyrannous race of Giants, by whom the▪ earth was filled with cruelty. That God seeing how his children wer degenerate & become also flesh, and that the wickedness of man was wexen great, repented that he had made man in the earth, and was sory in his heart: Yet warned them again by Noah a preacher of righteousness, and by the building of the ark 120. years: which patience they contemning, God brought the flood upon the world of the ungodly, & destroyed them; only Noah and his house wer reserved, finding grace in the eyes of the Lord.

7. Yet even in that little family of eight souls, so wondrously saved in the water as by a Baptism; the Serpent had his seed still, which in process of time was discovered, in the person of Cham & his posterity and by the Patriarch Noah was accursed. Which wicked brood to get themselves a name, went about to build a tower up to heaven, in the land of Shinar the place and habitation of Wickedness; where God confounded their lips, scattered them from thence, stayed their proud building, and Babel or Confusion is their monument to this day. And when not only Chams cursed progeny, but also the seed of blessed Sem, even • erah the father of Abram, and Nachor fell to idolatry, and they served other God's, or rather in deed Devils as the scripture also nameth them; then God called Abram from his country, kindred and fathers house, to go into the land which he would show him, unto which calling he by faith obeyed, and departed, not knowing wither he went.

8. The Lord who was the caller and redeemer of Abram, gav him two gracious promises to confirm his faith; as 1. that he should inherit the land of Canaan to which he brought him: 2. & that he should hav heirs of his own seed to inherit it after him even a great nation, and one seed specially (which was Christ) in whom all families of the earth should be blessed. With these promises, and blessing and ronoume adjoined to them, the Lord persuaded him to forsake his idolatrous country and communion with idols, and to walk before him, who was God the All-sufficient, and to be upright; and gav him the covenant of circumcision, the seal of the righteousness of the faith which he had; he gav him also two sons, Ishmael of Hagar a servant born after the flesh; and Isaac of Sarah a free woman, born by promise.

9. But he that was born after the flesh, fell to profaneness, became a mocker and persecutor of the true and promised seed: wherefor he was cast out of the church, the house of Abraham; and lost the honor of being reputed his seed, or heyr with Isaac the freeborne, and child of promise.

10. Again, unto Isaac wer born Esau and Jacob; but God loved Jacob, and hated Esau; and he also degenerated and became profane; sold his birthright and lost his blessing, and was separated from his brother Jacob, unto whom alone the blessing of Abraham was derived.

11. Jacob (whose name was Israel) being willed of God to build him an altar at Bethel before he would do it, had a care to purge his howshold of the false God's wherewith they wer defiled, who giving him both their Idols & idolatrous jewels he hid them under an oke at Shechem, for he knew that the worship of God & of Idols could not stand together. Afterwards he went with his family by the word of the Lord from Canaan into Egypt, & was a sojourner in the land of Cham: where God multiplied his church exceedingly, as he had promised to Abraham his friend. There when the Israelites forgot the Lord their God, and defiled themselves with the Idols of Egypt: he recaled them by his word from those abominations, & had almost destroyed them for their disobedience. But respecting his own name and glory, he ceased not to visit them, first by his punishments, then by his promises & miracles; til he had won them again unto his faith and service.

12. Then bringing them forth from that both spiritual and corporal bondage, & executing judgments upon the Egyptians and upon their God's; he certified Israel of his end and purpose herein, which was to bring them to himself, that they might hear his voice, and keep his covenant, and be his chief treasure above all people, though all the earth wer his. Charging them, not to do after the doings of the land of Egypt wherein they dwelt, neither to do after the manner of the land of Canaan whither he would bring them, nor walk in their ordinances; but to do after his judgments and keep his ordinances to walk in them, for he was the Lord their God; and to this end had separated them from other people, even from among all people of the earth did he separate them unto himself for an inheritance. Wherefore he commanded them utterly to destroy those cursed nations, to make no covenant with them, nor hav compassion on them, nor make marriages with them: for they would cause them to turn from him, and serv other God's, which would be to their destruction, & willed to ‡ abolish all their idolatry with the names & monuments of the same; for that they wer an holy people unto him.

13. Joshua, treating with Israel of serving the Lord in uprightness & truth, exhorted them to put away the God's which their fathers had served in Mesopotamia and in Egypt; & so to serv the Lord, whō he calleth holy and jealous, that would not pardon their iniquity or their sins, if they should forsake him, & serv strange God's. And when the people made choice of the Lord, to serv him; he required them again, to put away the strange God's that wer among them: teaching them and us thereby; that God's true worship, & the service of Idols, cannot be joined together, but the one will expel the other. Which law when they kept not, but worshiped the God's of the people's round about them, and so forsook the Lord: his wrath was hot against them, and he delivered them into the hands of spoilers that spoiled them, and they could no longer stand before their enemies; yea the Lord would no more cast out before them any of the nations which Joshua left when he died. Again when Samuel reconciled them unto the Lord; he in like manner first procured them to put away their false religion, (which was the cause of their calamity,) and to direct their harts unto the Lord, and serve him only.

14. Neither did this warning of idolatry respect the idols of Canaan only, but the false religions of all other people's near or far off, for any other God besides or with Jehovah they might not have or serve. Therefore though they had no commission to root out any idols save those in Canaan, because that should be their possession; yet were they to avoid communion with all other idolaters; which when they did not, but coupled themselves with Baalpeor the God of the Moabites, and separated themselves unto that Shame, and did eat the sacrifices of the dead: the plague of God brake out upon them, and there fell of the Israelites in one day four & twenty thousand; even every man that followed Baal-peor the Lord destroyed him from among his people.

15. And in no better account were the idols and voluntary services of the Israelites themselves; for God by his word forbad them either to make or use any manner idol or similitude upon pain of his jealous indignation. Therefore when they had made a resemblance & memorial of their God that brought them out of the land of Egypt; and turned him their Glory into the similitude of an ox that eateth grass: then were they esteemed to hav forgotten God their savior, and committed great blasphemies; & for that syn many of them died, & all of them had ben rooted out, (with Aaron himself,) but that Moses stood in the breach and by his instant prayer, turned away the Lord's wrath frō destroying them.

16. Again when Jeroboam the king of Israel had set up signs for the people to worship their God (as they thought) that brought them out of the Land of Egypt; because they were in the Lord's account but Devils, & so all 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 Judah not to syn, though Israel played the harlot; and forasmuch as Ephraim was joined to Idols, they should let him alone; and not seek Bethel, nor enter to Gilgal, nor go to Beersheba, (which were the places of public worship among them,) but to seek the Lord and they should live, whereas all those sinners of his people should die; even as Jereboam's house for his syn was rooted out and destroyed from the face of the earth.

17. As the Prophets thus witnessed unto Israel in their several ages: so our Savior Christ when he came, with his Apostles, first labored to keep and withdraw the people from the service of Devils and idols, whither more open or secret. For as he appeared for this purpose that he might loose the works of the Devil, and was that promised seed which should crush the serpents head: so did he first himself hand to hand combat with Satan, resisted his temptations, overcame and put him to flight, and would not admit of any communion 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 war, til Satan which had usurped the princedom of this world was cast out; even to the death did he resist him, and by death destroyed him which had the power of death. For though in him the Serpent could find nothing, yet for his chosens sake he endured all things: till he had spoiled the principalities and powers, and triumphed over them in his cross: thus teaching us in his own example and person, to hate with perfect hatred that enemy of God & man; and to know, that there can no concord be, betwixt Christ and Belial.

18. Satan being thus like lightning fallen down from heaven, & his place not found there anymore, after our Michael had overcome him taken from him all his armor wherein he trusted, and divided his spoils: many people's were more easily recovered and drawn out of his snares; who were all taught by the trumpet of the gospel to prepare themselves to battle against him, to take unto them the whole armor of God, that they might be able to resist in the evil day; to fight the good fight of faith, and by it steadfastly to resist that roaring Lion which walked about, seeking whom he might devour: being with this comforted and assured, that the God of peace would tread Satan under 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 righteousness: the more care & watchfulness the Saints were warned to have, least they should be circumvented. They wer taught therefore touching all the heathens religion, that whatsoever they sacrificed, they sacrificed to Devils and not to God; and that Christians might have no fellowship with Devils, and consequently neither with those idolaters which ignorantly worshiped such: but must come out from among them, separate themselves and touch no unclean thing: for they could not be partakers both of the Lord's table and of the table of Devils, two such contrary masters they could by no means serve. And if they joined 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 whole worship, and the God worshiped: even so had they with Satan, that did eat of his sacrifices in his temples; how ever they might persuade themselves otherwise, because they did know the idol was nothing. Wherefore they were forbidden all communion with such, and exhorted to flee from idolatry, for behold all that are of the fellowship thereof shall be confounded, as saith the Prophet.

20. And because this old serpent would creep again into the church and paradise of God, to seduce the Saints, & set his own throne there: the Lord Jesus by his Angel certified his servant John, and by him hath warned us all, that the Christians also would in time forsake the true service of God in spirit, & would worship Devils; even idols of gold and silver and brass and stone & wood; being drawn hereunto by the effectual delusion of Satan in his eldest son Antichrist the child of perdition; whose doctrines would be the doctrines of Devils; whose kingdom should be menaged by spirits of Devils, and men drawn by them to battle against God almighty. Herevpon is that glorious synagogue proclaimed with the loud voice of an heavenly Angel, to be become the habitation of Devils, and with another voice all God's people ar willed to go out of her, that they partake not in her sins, and receive not of her plagues: for if any man worship that beast or his image, or take his mark; he shall drink of the wine of God's wrath, and be tormented in fire and brimstone before the holy Angels & before the Lamb, and the smoke of their torment shall ascend evermore.

21. And as by the word of Christ men wer withdrawn from idolatry and communion with the wicked; so wer they also exhorted to draw near to the Lord and in faith and love to cleav unto him alone: that turning from darkness to light, and from †the power of Satan unto God, they might receive forgiveness of sins, and inheritance among them which ar sanctified by faith in him. They were therefore informed in the mysteries of the gospel, baptized into the name of the Lord in whom they believed, separated from others that frowardly refused, had their assemblies for prayer doctrine and other holy exercises, which they wer exhorted to cōtinew, taking heed that they wer not unequally yoked with infidels of the world; nor commingled with open sinners in the church, but to cast out the wicked from among them, that they might be jointly a sweet new lump as they were severally vnlevened loaves, and so to serve the Lord as they might please him with reverence and fear, keeping themselves from idols, and unspotted of the world.

22. Thus hath God taught us, that all idolatry, whither of Paynims Jews or Christians, is the worship of Devils: & from it, hath in all ages since the world began, called his elect; that they shūning the society of the Serpent & his seed, might repair to the Lamb that standeth on mount Zion, having his Fathers name written on their foreheads, and follow him whither soever he goeth; might walk in the light of the heavenly Jerusalem, and there hav fellowship with the Lord and one with another; to their preservatiō from death, & the glory of God in their eternal life & salvation.

CHAPTER IX.

FOrasmuch as Satan is an open professed adversary of God & men always, and all his endeavors tend to the Lord's dishonor and our destruction; neither is there any bond of nature or otherwise between him & us that we should have intercourse with him or seek his good or peace forever: therefore are we absolutely forbidden all manner communion with him, in things spiritual or human; all which we may reduce unto four heads.

2. The first concerneth our faith, that we give no credit to his word as did our first parents, nor admit into our harts any of his doctrines or damnable heresies; which ar called by the Apostle doctrines of Devils: but that we hold fast the word of life taught us of God in his scriptures only, avoiding all errors and lies in religion; whither hethenish Jewish or antichristian; for who soever be the instruments, Satan is the Father of them, and by them doth draw men unto destruction.

3. The second concerneth our outward carriage, that we do not present our bodies; or by anything that we have, give maintenance to his worship and service, where or howsoever: but as our bodies and spirits ar the Lord's, so with them both to glorify, and serv him only, and honor him with our substance; fleeing all idolatry which is Satan's worship, and outward communion therewith; & not upon any pretense, either of our own knowledge and inward dislike of the idol, or the pleasing of others, or winning them by this means to the faith, or avoiding of our trouble, or presuming of the mercy of God, or the like, to participate in the service & sacrifice of Devils. God in his law gav this general precept for his people They shall no more offer their offerings to devils; and in the Gospel we hav this instruction, ye cannot be partakers of the Lord's table, and of the table of Devils.

4. The third concerneth all divilish arts, whereby many mē hav fellowship with the damned spirits; as Conjuring, enchantment, Witchcraft, • orcerie, divniation, charming, necromantie, and all other of the like nature. Touching which God's law forbiddeth two things, 1. that no man should himself use any such cursed craft, many of which ar particularly named Deut. 18. 10. 11. but man or woman that had such spirits, should die the death: 2. also that none should seek unto such for instruction or counsel in any matter, for so they should forsake the living God, & turn to the dead. Wherefore this transgression is noted for one of the two causes of King Saul's death: that he sought and asked counsel of a familiar spirit, (by a witch at Endor,) and asked not of the Lord. And as Christ would not have the Devils to bear witness of him; so neither would the Apostles suffer a maid which had a spirit of Divination to acknowledge them to be the servants of the most high God, and preachers of the way of salvation. Finally, not only these evil arts and practicers of them; but all books or writings, or other means which may nourish the same, are to be shunned & abolished: as the practice of the Christians, that burned their books of curious crafts, doth teach us.

5. The fourth head concerneth Satan's temptations, suggestions, & provocations unto evil; whereby he daily solliciteth every mā unto syn: all which we ar taught of God carefully to resist, giving no place to the Devil, but by faith to quench all his fiery darts; and being armed with the whole armor of God to stand fast in the evil day, and in our prayers to desire that we may be delivered from that Wicked one. Herein all the Saints, while they live on earth, come short of their duty; and too often do admit of fellowship with the Devil; by reason of the corruption of nature, and infirmity of the flesh: but by faith in Christ we overcome and triumph, and shall in the end have full redemption from all these evils.

6. Thus are we taught of God to resist Satan, and avoid all manner fellowship with him to the utmost of our power: because all his endeavors are against us for evil, neither can we work in him any good, by any means, at any time. But the estate of wicked men, is otherwise to be considered; because they and we are all one flesh and blood; are all placed of God, to live together in this world, and enjoy mutually his common blessings, as the light of the sun, the rayn, & fiuits of the earth, and other creatures; besides our civil society in common weals: so that we cannot avoid all meddling with them, except we should go out of the world as the Apostle teacheth. Also of many of them there is hope, that they may be converted frō their evil ways; which by all good & gentle means we should procure. Howbeit of sinners there is difference to be made; for some are yet vncaled to the knowledge and faith of Christ; others are called, and do profess one commō faith in Christ's Church with us, but walk unworthy of the same; and some have departed from the faith and obedience whereunto they were come, and are cast out of the church, delivered unto Satan. Of our special duty to such as being in the church do transgress, it resteth to be spoken hereafter; here I will treat of wicked men in general.

7 Concerning whom, we are taught of God, not to communicate with them in any evil action; as not to run with the thief nor partake with the adulterer, not to walk in the way with those that lay wait for blood; nor keep company with drunkards or gluttons, nor have fellowship with any other their unfruitful works of darkness, but reprove them rather and avoid them; especially their spiritual & religious actions, as not to offer their offerings of blood, nor make mention of their names with our lips, not to frequent their assemblies, nor eat of their sacrifices, though they cal and invite us thereto; for even the word of God, and all other holy things are polluted among them, their prayers turned to syn, and their sacrifices abomination to the Lord.

8. And not in heart and mind alone, are we to mislike & eschew their idolatries, & other evil actions: but to keep our bodies as well as our spirits pure, because Christ hath redeemed both, & with both we must glorify God. We may not therefore swear by their idols, nor make any other religious mention of them with our lips. We may not kiss them, nor bow the knee, nor do any other sign of reverence unto them. We may not present our bodies at their holy feasts, in their hallowed places, nor suffer our mouths to eat of their delicates; much less repair to any such places for the repast or feeding of our souls. We may not either at allurement of parents, brethren, or most dear friends; or by the example or enticement of the multitude, or by the commandment of the Magistrate, do these or any of these evils: but following the word of God to separate ourselves, touch no unclean thing, cleanse us from all filthiness of the flesh and spirit, & so grow up unto full holiness in the fear of God. Finally; we may not join ourselves in marriage, with any that are no • of the same faith and fellowship with us, in the Gospel of Christ.

9. The causes of this restraynt & separation from the wicked, are. First the will & glory of God, who to the end we might be his hath severed us from other people: and upon this condition hath promised to accept us, & marie us unto himself in faith, that we should give ourselves alone to him and to his service, and not run a whoring after strangers. And hath made this our refreyning from communion with the wicked, one express & special part of his covenant with us. Secondly it is for our own good, least by familarity with the wicked we should learn their ways, & receive destruction to our sowls, as others before us, by and for like carriage hav done. Therefore a •• we warned, not to wander in their paths, nor let our heart decline to their ways; for they go down to the chambers of death: and if we be partakers in their sins, we shall receive also of their plagues. Thirdly it is for the good of those wicked men themselves, (if such be the grace of God towards them) or for their more certain & just condemnation; that seeing us to separate from them, and thinking it strange that we run not with them unto the same evils; hearing our reproofs and witness against them; are either drawn to consider their ways and turn their feet unto God's testimonies, or else blaspheming, persist and are hardened in their evil course unto judgment. Fourthly it is for the overthrow of Satan's throne and kingdom, which the words and works of the Saints do beat down daily, discovering his errors and abominations, keeping themselves, and drawing others from his deceits and snares: whereas by communicating in those evils, they should both honor and advance that enemy; and strengthen the wicked's hands, that they should not turn from their impiety.

10. But though we may have no communion with the wicked in their religion, nor any other evil action, against either table of God's Law: yet in civil affairs we are taught of God to converse with them in peace. As to eat and drink with them, buy & sell, make covenants of peace, show kindness to them, pity their estate, love them, relieve their wants, and receive from them for our relief; pray for them, labor by all gentle demeanure to convert them from their evil way, and do any good we can to their souls or bodies, or anything that is theirs. And if we live in their policies and dominions, we ought to be subject to all civil Magistrates high or low, and that of conscience; pay thē their tributes, customs & other like duties for their common wealth; to bear their exactions, oppressions, persecutions, patiently, without rebellion or resistance; and even pray for them that shall so misuse us: that thus as much as in us lieth, we may do good unto, & have peace with all men, in all things except syn; & be perfect, as our father which is in heaven is perfect.

CHAP. X.

FOrasmuch as all mē bear in their bosoms natural corruptions, bred with them in the womb, & brought up with them from the cradle, whereby they ar all alike children of wrath: our separation from other wicked, will little avail us, unless we be also separated from ourselves, and learn to renounce the lusts and affections, yea even the fayr-seeming works and wisdom of the flesh. For what ar we the better for avoiding outward pollution by others, if a fretting leprosy cleav to our flesh & bones, and our own clothes do make us filthy?

2 To draw us therefore quite out of the miry pit of corruption, the Lord hath called us from the love and liking of ourselves also; as being naturally both his enemies and our own; teaching us that our wits are incapable of his heavenly mysteries, our reason enmity against him & his Law; our thoughts & purposes evil, our affections brutish, our wisdom foolishness, all our glorious grace as the flour of grass: and that therefore we must be turned and become as little children; even born again, or else we cannot see the kingdom of God.

3. In matters of religion, we must not do what seemeth good in our own eyes, nor choose our own ways, nor forge things out of our own harts, nor make to ourselves any similitude of things in heaven or earth, nor walk in our own counsels: for what is man that he should invent services of God, or do anything which the Lord requireth not at his hands. The things of God knoweth no man but the spirit of God; of him therefore we must learn his fear, what he commandeth, that only must we do, we may not put to it, nor take ought from it. For when Israel set their own thresholds and posts by the Lord's, they defiled his holy name with their abominations.

4. The mysteries of his faith, we may not measure by carnal reason, or our own shallow understanding; but learn with reverence to believe all his words; knowing that the things which eye hath not seen, neither ear heard, neither came into man's heart, are which God hath prepared for them that love him: and neither flesh nor blood, but himself doth manifest them unto us; and as his words are spirit and life, so is it his spirit that sercheth all, even the deep things of God, reveleth them unto us, and quickeneth us.

5. The promises which ar made us, we must embrace not by sight but by faith which is the evidence of things not seen. And seem they never so unlikely or impossible, yet ought we not to doubt of them, or reason against them through unbelief; but even above hope to believe under hope: being fully assured that he which hath promised is able to do it. For as Sara received strength to bring forth achild when she was past age, because she judged him faithful which had promised: so contrariwise, the children of Israel, when God had brought them through the wilderness even to the borders of the land of promise; yet could they not enter in, because of their unbelief.

6. The commandments of God, how hard or unreasonable soever they seem, we must readily and cheerfully obey; laying aside all excuses, delays, fears, or other things that may hinder us: knowing that all his precepts are perfect, righteous, pure, and just. Therefore when God calleth us, we must follow him though we know not whither we shall come; whē he sendeth us to any place, of danger, we must go though we know not what may befall us there; when he commandeth us a thing, that is both against nature of mā, and promise of God, we must obey without murmuring or reasoning: yea even to the death must we be obedient, that we may receive the crown of life.

7. In all our trials and tribulatious, we must in faith & patience possess our souls. We may not murmur, though we want both bread and water; nor speak against God, though our way be never so grievous. When we be in danger of our foes pursuing us, we must not complain; nor be afraid, when they beset us round about. If God cause men to ride over our heads; if he lead us into fire and into water, if he give us as sheep to be eaten, & scatter us among the nations; if he smite us down into the place of dragons, and cover us with the shadow of death: yet may we not forget him, nor deal falsely concerning his covenant; but in all these triumph as more then conquerors, through him that loved us. When in our troubles we expect his salvation, we must not make hast, & though it tarry, we must wait; if he hide his face from us, and be angry against our prayer, so y ^t we cry by day, but he heareth not, and by night, but hav no audience; if he put us back as dogs unworthy of his grace; if he turn himself to be cruel against us, & to be enemy to us w ^t y ^e strength of his hand: yet must we remember that he is the rock of our salvation, and say, I will wait for the Lord that hath hid his face from Jacob, and I will look for him; Lo though he slay me, yet will I trust in him.

8, Notwithstanding all these & whatsoever else we can do or suffer for his names sake, yet must we empty & cast down ourselves before him, confessing that we ar but unprofitable servants, we hav done that which was our duty to do: & it is nothing to y ^e Almighty that we are righteous, our well-doing extendeth not to him. Neither for our works done, or of him foreseen to be done, hath he saved & called us with a holy calling; but according to his own purpose and grace, w ^c was given to us through Christ Jesus before the world was. And because we ar all too well persuaded of ourselves & our good deserts, the Lord useth two means for to humble us; the one is his Law which showeth us our sins and infirmities; the other, Corrections whereby he openeth our ears, to cause us to turn away our work, & that he might cover our pride; of both these Solomon saith the commandment is a lantern, and the law alight; & correcttions for instructiō, are the way of life.

9. The Law reveleth our sins which lay hid within us, & showeth our weakness to be greater then we could imagine. For first we are alive (in our own conceit) without the law, and will not stick to say Al that the Lord commandeth, we will do. But when he speaketh, we cannot endure to hear the law at his mouth, but run away. Or if we do receive it, it is with a veil over Moses face, not discerning the true nature of the Law which is spiritual, or end of the same, which is to bring us to Christ: but in hypocrisy, with hollow and covered harts, imagining the outward observation thereof howsoever it be, to be sufficient. But when it cometh in deed to our conscience, we die, for syn (which we thought was dead) reviveth, and taking occasion by the commandment, deceiveth us, and thereby slayeth us; and when the law saith Thou shalt not lust, syn worketh in us all manner of lust. And as the Israelites having heard the thundering voice of the Lord from heaven, forbidding them to have any other God's before his face; did before forty days were expired, forget both their promise, and their fear, & God himself their savior, and made them God's of metal: so is it with us all, when the commandment cometh, syn aboundeth and appeareth to be syn, yea out of measure sinful. And because the wages of syn is death, the law also causeth wrath, which is reveled from heaven against all ungodliness and unrighteousness of men. Then are we cast down with sight and horror of our wretched case; and the more we strive to rid ourselves out of these snares of hell, the faster we are entangled: for we find ourselves carnal, & sold under syn; so as if we have will to do good, yet find we no means to perform it; and without God's grace we can neither will nor do. Wherefore we cry out upon our misery, and should die in desp • yr, wer it not that God did cause his favor in the face of Christ to shine upon us: in whom being graffed by faith, we ar dead to the law, but alive unto God by belief in his son, who hath loved us, given himself for us, and liveth in us. Thus is the law, a light to discover, a fire to burn, a hammer to break whatsoever in us is exalted against God, & is a scholemayster to lead us to Christ, that we might be made righteous by him, after that we ar stripped naked of our own misconceived righteousness; & having our filthy garments taken frō us, may be arrayed with chan •• of raiment, even that fine-li •• n pure and shining, which 〈◊〉 the righteousness of the Saint▪

10. The chastisements 〈◊〉 God, ar another good means to • umble our stubborn nature, & baptized harts: making us to 〈◊〉 & try our ways, and turn 〈◊〉 to the Lord; to cry unto 〈◊〉 our distress; to hav care to 〈◊〉 and keep his word. By them he proveth us, to know what is in our harts, and letteth us hav experience both of our own infirmities, and of his power & grace. By them he bringeth us to an humble confession & sorrow for our sins, and so delivereth our souls from going into the pit. By them and our weakness in thē, he teacheth us to trust in him & not in ourselves. Thus the rod and correction giveth us wisdom, and we are chastened for our profit, that we might be partakers of his holiness.

11. And thus God calleth us out of ourselves, from the unbelief, blindness, hypocrisy, hardness of heart, pride, wantonness, & all other inordinate affections that do possess us, that we may believe, love, fear and obey him alone; that we may remember and do all his commandments, and be holy unto our God▪ He teacheth us to deny ungodliness 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 souls as weanlings with us, withdrawn from all carnal pleasures, and having cast off everything that presseth down, and the syn that so easily compasseth us about; may delight in the Lord & in his law, depending upon him alone for life succor and salvation; neither dispayring for our evil deeds, nor boasting of our good, but by faith taking hold upon Christ and saying, Whom have I in heaven but thee? and I desire none in the earth with thee: my flesh faileth, and my heart, but God is the rock of my heart and my portion forever. Then bidding farewell to the world, and meekly taking our cross upon us, as men hateing our own life here, to follow the Lamb whither soever he goeth and shall bring us, to mountains or deserts, to hunger or thirst, to cold or nakedness, to trouble of body, or grief of mind, to fears or terrors, or even to the dust of death: knowing that in all he will susteyn us, & in the end, wipe all tears from our eyes; after we have gone into fire and into water, he will bring us out into a welthie place; in our weakness he will strengthen us, in our wants he will reliev us, in all our cares, doubts, dangers, & distresses, he will guide us by his counsel, and after receive us to glory.

12. But these things ar so hard unto flesh and blood, that the natural man chooseth rather to remain still in his woeful state, and enjoy the momentary pleasures of syn, then in such straits and difficulties to follow Christ. For it is a heavy thing to renounce and forsake his own affections, to condemn his own wisdom for foolishness, to rest wholly upon God's word and promises, when nothing is seen but present want & calamity; to abandon pleasures, to tame and subdue his wanton lusts, to bear cheerfully the reproaches and persecutions of the world, and whatsoever else God shall bring upon him; oftentimes to the lost of friends, wife, children, goods, lands and life itself. Therefore this state is in deed a Denial of ourselves, & carrying of our cross daily: a Mortification of our earthly members, even a daily dying and breathing out of the ghost. As the sacrifices given unto God were killed, salted, and sent up in fire; so we that must give up our own bodies for a living sacrifice, must also be salted with fire, as Christ hath said. And as himself (fulfilling the figure of the syn offerings which were burnt without the camp,) that he might sāctify us with his own blood, suffered without the gate of Jerusalem, so must we likewise go out of the camp, bearing his reproach; which we never do willingly, til he draw us. 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, calleth, and sanctifieth his Israel, increasing them with men like a flock; and as the flock of holinesses, as the flock of Jerusalem in their solemn feasts, so filleth he desolate cities with flocks of men, which being by the ministry of the gospel offered up for sacrifices, are acceptable being sanctified by the holy Ghost.

13. When thus we be changed by the power of God's grace, and have got the victory of ourselves, subduing and ruling over our own spirits, which as Solomon saith is better then if we wan a city; whē we have hearkened to the cry of the Voice that all flesh is grass, & all the grace thereof as the flower of the field, and when we have found our grass to be withered and flower faded, because the spirit of the Lord hath blown upon 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 sins, felt the smart of them in our consciences, pined away for our iniquities, and judged ourselves worthy to be cut off for all our evils; when we have renounced all confidence in ourselves, rejected all our righteousnesses as filthy clouts, and being humbled under the mighty hand of God, do with Job abhor ourselves & repent in dust and ashes: then will he look upon us and turn our captivity, and bring us into his promised rest, into which we entering by faith shall there keep the true Sabbath of God, cease from our own works as he did from his, & wholly give ourselves to work the works of God, which is to believe in him whom he hath sent, even Jesus Christ our wisdom, justice, sanctification, and redemption, who calleth us 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 faith a while on earth; til we shall behold his face in justice, and when we awake, be satisfied with his image.

CHAPT. XI.

God having graciously freed us from the captivity of Satan, and called us out of the world, & from our own corruptions▪ doth after this take us near unto him, bestoweth more graces and blessings upon us, and accepteth again the fruits of his own spirit in us. For he hath separated us from others, to receive us unto himself, and he will be a Father unto us, and we shall be the sons and daughters of the Lord Almighty.

2. This grace God signified to our fathers, when he had freed them from the bondage of Egypt, saying; ye have seen what I did to the Egyptians, and how I carried yow upon eagles wings, and hav brought yow unto me: now therefore, if ye will hear my voice in deed, and keep my covenant; then shall ye be my chief treasure above all people's, though all the earth be mine; ye shall be unto 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 us, and whereby he stablisheth us for a people unto himself, and will be unto us a God; as he also sware unto our fathers Abraham Isaac and Jacob. Who were themselves joined in league with the Lord, that had stablished this everlasting covenant with Abraham and his posterity, to be God unto 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, whereby he hath covenanted, that he will be our God, and we shall be his people: whereupon 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 Jesus Christ, to the praise of the glory of his grace, & our eternal happiness. Whiles he being our God, applieth his wisdō, strength, grace, and all other goodness unto us for good: & causeth us again to apply our bodies & our minds, with all the faculties of them, to the honor and service of his majesty; and this with such mutual love, and near conjunction, as God is said to dwelin us and we in him; and with such peace, as passeth all understanding, that not without cause doth the Psalmist sing, Blessed is the people whese God Jehovah is.

4. The persons whom God admitteth into this gracious communion, are all sorts of people without respect of persons: Jews & Gentiles, bond men and free, male & female, kings of the earth and all people's, Princes and all judges of the world, young men & maidens, old men and children, wise men and fools; even as many as the Lord our God shall cal. The riches of which grace, Moses also manifested unto Israel, when he said; Ye stand this day everyone of yow before the Lord your God, your heads of your tribes, your elders and your officers, all the men of Israel, your children, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water; that thou shouldest pass 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 shown even then, but hath much enlarged since by the sending of his Sō; that it might be seen how he is good to all, and his mercies over all his works; and that * all flesh might bless his holy name, forever and ever.

5 The original of this grace to the Saints, cometh frō the electiō of God, who having set his delight in them to love thē, choseth them & their seed, to be a precious people to himself, above all people's upon the earth, and as he saith by the Prophet, I hav loved thee with an everlasting love, therefore with mercy I hav drawn thee. From which further grace proceedeth; for they being thus drawn, do 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 there a willing & joyful covenant made between God and them, by mutual agreement, upon 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 ways and to keep his statutes & his commandments and his judgments, and to hearken unto his voice. And the Lord hath made thee to say this day (hath conditioned with & chosen thee,) to be unto him for a peculiar people, even as he spake unto thee, and to keep all his commandments; and to set thee high above all nations which he hath made, in praise and in name & in glory; and that • hou shouldest be an holy people to the Lord thy God, even as he hath spoken.

6. The good things communicated with us of God by that covenant of his grace, the Apostle summeth up, when he saith that his divine power hath given us all things that pertain to Life & godliness. For as he is himself the Living God, & giver of life unto all things; so is he not the God of the Dead, but of the Living. To the end therefore that we, which wer dead in trespasses and sins, and strangers from the Life of God, through the ignorance that was in us, and in that estate were not his people; might be the sons of the Living God, and heirs of the grace of Life: it was needful, that we should receive from him this grace, which else 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 days, his precepts and his promises do quick̄ us, and by all that proceedeth out of his mouth, doth a man live; as that good king Hezekiah confessed upon his recovery 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 unto me.

7. And when we are made partakers of the life of God, then feel we the fellowship and communion spoken of; and as our life increaseth, so doth our joy, by the perceiving of our happiness; & we give ourselves unto God, as they that are alive from the dead, walking before him in the light of the living. God also himself walketh with us, leading us by the rivers of waters, in a straight way wherein we shall not stumble, and our sowl shall be as a watered garden; we shall have no more sorrow, but shall be satisfied with the goodness of the Lord; our heart shall live forever. To the end therefore that we may in some sort discern this incomprehensible grace, let us consider some principal of the many good things, that God doth give us pertaining unto Life and godliness.

8. And first, for that Vnderstāding is a wellspring of Life unto them that have it; the God of our Lord Jesus Christ, the Father of glory, giveth unto us the Spirit of wisdom, and revelation through the knowledge of him, whereby the eyes of our understanding are lightened, and we know what is the hope of his calling, and what the riches of his glorious inheritance is in the Saints: so he having opened our eyes,, we see the wonders of his law, & he causeth us to understand the way of his precepts. This is a special point of the happiness of God's people, above all people's of the earth that they hav both his Law for a light, and himself for their instructer, and so are all the taught of God, and have an Ointment from him that is holy, whereby they know all things, and need not that any man teach them, but as the same anointing teacheth thē all things. Herevpon the Prophet said unto God, I have not declined from thy judgments, because thou didst teach me; and himself saith unto his people, I am the Lord thy God, which teach thee to profit, and lead thee by the way that thou shouldest go; & thine ears shall hear a word behind thee, saying; This is the way, walk ye in it, whē thou turnest to the right hand, & when thou turnest to the left. Thus the secret of the Lord is reveled to them that fear him; & his covenant, for to give them knowledge; he openeth their mind, that they may understand the scriptures, he openeth unto thē the mystery of his will, and ‡ filleth them with knowledge of the same, in all wisdom and spiritual understanding, that so they may be partakers of his life, as David saith, Give me understanding, and I shall live. And that this grace proceedeth from his covenant, and confirmeth the same, himself showeth when he saith; I will give them an heart to know me, that I am the Lord; and they shall be my people, and I will be their God.

9. An other of the gifts per • eyning unto Life and godliness, is Faith; whereby our Fathers walked with God, pleased him, wrought many good works, obtained good report, and in the end, the salvation of their souls. This grace we have not of ourselves, it is the gift of God, who openeth the door thereof unto his chosen people, which therefore is called the faith of God's elect; and wondrous is the force thereof in our souls, for by it all things are made possible to us, it is our breastplate, & it is our shield whereby we quench all the fiery darts of the Devil; it is the victory whereby we overcome the world; by it we walk, whiles we are pilgroms here on earth, and absent from the Lord; by it we stand in the grace & favor of God; by it we Live, by it our God doth purify our harts, and through it doth keep us by his power unto salvation.

10. This Faith, doth always respect the word of God, from whence it ariseth, and by which it is wrought in us through his Spirit: which therefore is called, the word of faith, and is no vain word concerning us, but is our Life. It looketh also unto all God's oracles, teaching us to believe all things that are written in the law and prophets, and in the gospel. It causeth us to apprehend God's ancient mercies shown to our fathers, as belonging also to us; for so we learn of the Apostles, to apply the promise of God's presence and continued favor with Joshua; his imputation of justice unto Abraham; the boldness and courage of David, upon God's assistance; & generally whatsoever things are writ̄ aforetyme, as being written for our learning, comfort, and increase of faith. So also we learn of the Prophets, which spake of things done long before, as if they had been seen and felt by themselves. Hosea's saith of Jacob, God found him in Bethel, and there he spake with us; the Psalmist singeth of God's bringing Israel through the Sea & Iarden, He turned sea into dry land, they passed through the river on foot, there did we rejoice in him. According to whose examples, we that now live and believe, because we have received the same spirit of faith with the Patriarchs, and have obtained a like-precious faith with the Apostles; may also say with them, my well-beloved is mine & I am his; I know that my redeemer liveth; and I live by faith in him who hath loved me, and given himself for me.

11. The most excellent fruit that we reap of Faith, is our Iustificatiō in the sight of God, by his grace in Christ Jesus. For whereas two ways of Life & Justice are set before us in the scriptures, the one by keeping the Law of the Lord, even all his precepts, of which it is said, The man that doth them, shall live by them; and again, This shall be our Justice before the Lord our God, if we take heed to keep all his commandments, as he hath commanded us: the other by faith in Christ; as it is written, God so loved the world that he hath given his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life: the first of these ways is such, as no flesh can be justified by. For though the Law consisteth of Living oracles, and every commandment is holy and just and good; yet by reason of syn that dwelleth in us, the same commandment which was ordained unto life, is found to be unto us to death. For syn taketh occasion by the commādemēt, & deceiveth us, & thereby killeth us; as when the Law saith, Thow shalt not lust, syn worketh in us all manner of lust; so the Law is the life and strength ofsyn, in us that a • carnal and sold under syn; and syn is made out of measure sinful by the commandment, & the Law entered that the offense might abound. Therefore can it not give us Life, neither was it given to that end, but was added unto the promise of grace by Christ, because of the transgressions; and by it cometh the knowledge of syn; it also condemneth and curseth all syn and sinners, and through it are we dead unto it, that we might live unto God. For the terrors thereof tormenting our sinful souls, we ar forced to seek refuge from God's wrath in some other, which we cannot find in any but in Christ, whom God hath proposed to be the reconciliation for all our sins, whom we apprehend by faith; & until faith come ar kept fast, and as it were locked up under the Law, whereof we have this excellent use and benefit, that it is a child-leader or scholemayster, to bring us unto Christ. In whom the justice of God is satisfied for all our trespasses by his death on the tree whereon he was made a curse for us, and redeemed us from the curse of the Law. And so our sins which were imputed unto him, shall no more be imputed unto us, but forgiven for his sake, and that blessedness cometh on us which is written, Blessed ar they whose iniquities ar forgiven, and whose sins ar covered, blessed is the man to whom the Lord imputeth not syn. Yea God, • as he imputeth not but pardoneth syn, so doth he impute▪ justice or righteousness to us without works of ours; because Christ fulfilled all righteousness for us that believe, and we shall be found in him not having our own justice which is of the Law, but that which is through the Faith of Christ, even the justice which is of God through Faith. To teach us this, the first man whom Moses mentioneth to have believed the Lord; he presently adorneth with this grace, that God imputed that to him for justice. And he being made the Father of all believers; that is written for us also, unto whom Beleef shall be imputed for Justice in like wise. Thus are we justified by Faith, without the works of the Law; yea Faith is come in place of all good works, as Christ hath said, This is the work of God, that ye believe in him whom he hath sent; this also is his commandment, that we believe in the name of his Son Jesus Christ; whom he that hath, hath Life, & he that hath not the son of God hath not Life: but who so trusteth to his own righteousness, and committeth iniquity shall surely die, as saith the prophet. Thus live we by faith in Christ, and that heavenly oracle is fulfilled, The just shallive by his faith.

12. This Life and grace, is one condition of that everlasting covenant which our God hath made with us, and said I will be merciful to their unrighteousness, and will remember their sins and their iniquities no more. And being thus justified by faith, we have peace towards God through our Lord Jesus Christ, whom he hath given to be our covenant and our light; he hideth his face from our sins, and wipeth away all our iniquities, and saith deliver them that they go not down into the pit, for I have found a ransom. Yea now he seeth no iniquity in Jacob, nor transgressiō in Israel; the Lord his God is with him, and the joyful showt of a king is among them; though the sins of Judah be sought for, they shall be no more found, for the Lord is merciful to them whom he reserveth, he hath washed the filthiness of the daughters of Zion, their transgressions are put away as aclowd, and like a mist, their sins ar all cast into the bottom of the sea. For this, the Saints do triumph and say, who shall lay anything to the charge of God's chosen? it is God that justifieth, who shall condemn? we will go forward in the strength of the Lord God, we will make mention of thy Justice, even of thine only. And thus is fulfilled the saying of the prophet The whole seed of Israel shall be Justified, and glory, in the Lord.

13. Yet is their also further grace pertaining to life and godliness given us of God, even our Sanctification; whereunto he hath called us, and which we attayn unto by faith in Christ. For the grace of God, that bringeth salvation unto all men, and hath appeared; doth teach us that we should deny ungodliness & worldly lusts, and that we should live soberly and righteously and godly in this present world, and not continue still in syn, that grace may abound. We are the people of God's holiness, and he will be hallowed among us, he the Lord doth sanctify us; he poureth clean water upon us that we may be clean, sprinkled in our harts from an evil conscience, and washed in our bodies with pure water; he taketh away the stony heart out of our body, and giveth us an heart of flesh, he putteth his spirit within us, and causeth us to walk in his statutes, to keep his judgments and do them, that we be polluted no more with our abominations, nor any of our transgressions; and saith unto us ye shall be holy, for I the Lord your God am holy. And this is another condition of his gracious covenant with us, as it is written, I will put my laws in their mind and in their heart I will write them, & I will be their God, and they shall be my peaple.

14. Of this Sanctification there be two parts, which they that long after Life and to see good days, must seek; 1 to eschew evil, 2 & to do good. The way to attayn these, is by the death & burial of the old man, the corruption of nature; and the resurrection of the new: that so being dead unto syn, we may be alive unto God in Jesus Christ our Lord. The old man or body of syn, is the whole man sowl and body, as he is born by nature, even all flesh, & all the grace and glory thereof, which the Spirit of the Lord must blow upon, and cause to fade as the flower of grass, that the man may be born again, and made a new creature, even born of God. To work this wondrous change in us; the Lord giveth two special graces, the 1 Fear & 2 Love of his name; by the one to restrain us from evil, and by the other to allure us unto good.

15. The Fear of the Lord, as it is the beginning of wisdom; so 〈2 pages missing〉 did David's) for fear of the Lord, and we being afraid of his judgments. His mercies also are shown us to this end, as it is written, Mercy is with thee that thou mayst be feared. This grace God giveth to his Saints, to humble them, that they be not high-minded, but may walk in reverence before him, and their harts be in his fear continually, that it may go well with them and with their children forever; for he that feareth the commandment shall be rewarded. By this grace hav his people commuinon with him, and feel his goodness, for the eye of the Lord is upon them that fear him, & trust in his mercy; he delighteth in them, he will fulfil the desire of them, and nothing shall be wanting unto them, as he hath promised by his prophet; their souls shall dwell in good, their seed shall inherit the land, and the secret of the Lord, and his covenant shall be revealed unto them. Wherefore unto man he saith, Behold the Fear of the Lord is wisdom, and to depart from evil is understanding; the reward of humility and the fear of God, is riches and glory & Life. Unto this therefore let us take heed, for in it is an assured strength; by it we shall come out of all extremities that are either too much or too little; and to fear God and keep his commandments is the whole man; this leadeth him unto Life, and being filled therewith, he shall continue and not be visited with evil: that he may know, that the fear of the Lord is his treasure, as saith the Prophet.

16. But because the end of the Commandment, is Love, out of a pure heart, and of a good conscience & of faith vnfeighned, & Love is the fulfilling of the Law: therefore hath God comprised his whole will touching our Sanctification and obedience in two precepts, 1 Thow shalt Love thy Lord thy God, with all thy heart, with all thy sowl, and with all thy mind; & 2 Thou shalt Love thy neighbor as thyself; on these two commandments hangeth the whole Law, and the Prophets. As evil therefore is to be hated and eschewed, so that which is good ought to be loved, and cleaved unto: the head and fountain of all which good, is only God himself; who first is to be loved, and above all; but hath given us this commandment, that he which loveth God, should love his brother also.

17. And as we have of him this Law of love, so have we from him the grace to love both him & his law, and shall from him receive the fruit thereof which is Life. This Moses shown Israel of old, saying, The Lord thy God will circumcise thine heart and the heart of thy seed, that thou mayst Love the Lord thy God with all thy heart and with all thy sowl, that thou mayst Live. Thus we love him, because he loved us first, and hath inclined our harts & drawn us after him. Again because as Christ saith, he that hath his commandments and keepeth them, is he that Loveth him; therefore have we this rule & direction given us by Moses further, joining these two togeither, Thou shalt love the Lord thy God, and shalt keep that which he commandeth to be kept; that is, his ordinances and his laws and his commandments always.

18. From this ariseth much comfort to the Saints, which finding themselves affected with the Lov of God, & feeling his love shed abroad in their harts by the holy Ghost which is given unto thē, do grow in this grace, & keep themselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. They lov his commandments above the finest gold, & therefore have much peace, and shall have no hurt or scandal; their delight is in his commandments which they have loved, their hands also do they lift up unto them; and hereupon do expect to be quickened and conserved in life according to the loving kindness of the Lord, who preserveth all them that love him, keepeth covenant and mercy towards them, and causeth all things to work together for the best unto them. For God is Love (as saith the disciple whom Jesus loved,) and he that dwelleth in love dwelleth in God, and God in him; and grace shall be unto all them that love him, unto immortality. Moses in spirit foreseing this, said unto Israel; I cal heaven and earth to record this day against you, that I have set before you Life & death, the blessing & the curse: therefore choose Life that thou and thy seed may live; by loving the Lord thy God, by obeying his voice, and by cleaving unto him; for he is thy Life, and the length of thy days.

19. But because our Life is hid with Christ in God, & though now we be the sons of God, yet it doth not appear what we shall be, but when Christ which is our Life shall appear, then shall we also appear with him in glory, be like unto him, and see him as he is: therefore hath he given us another grace pertaining to Life and godliness, called a living Hope, unto which God of his aboundāt▪ mercy hath begotten us by the resurrection of Jesus Christ from the dead. This virtue respecteth our good that is to come, our inheritance reserved for us in heaven, yea thither hath it power to come, entering (as the Apostle saith) into that which is within the veil, whither the forerunner Jesus is for us entered in, & this Hope we have as an anker of the soul both sure & steadfast, holding it fast in all tempests of tribulations or temptations, knowing (as Solomon saith) that there is an end, and our hope shall not be cut-off.

20. Ther be two companions and as it were sisters of this grace; 1 Faith & 2 patience; Faith goeth before as the guide and susteyner, being the subsistence or ground of things hoped for; as Abraham by faith, even above hope, believed under hope; Patience accompanieth it, and teacheth to wait, as it is written, if we hope for that we see not, we do with patience abide for it. And thus is fulfilled that which Isaiah saith, he that believeth shall not make hast, and consequently, shall not be ashamed; but being assured that he which shall come will come, and will not delay, though he tarry yet we wait, as the prophet biddeth us, because the Father which hath loved us, hath given us everlasting consolation and good hope through grace; and hope maketh not ashamed; yea we rejoice in hope, as being the thing whereby we ar saved, & he which is the God of hope filleth us with all joy and peace in believing, and causeth us to abound in hope, through the power of the holy Ghost.

21. One of the special promises which the anker of Hope layeth hold upon, and that by reason of the Covenant of God with us, is the Resurrection of the Dead. For as God calling himself the God of Abraham Isaac & Jacob, when they wer dead unto the world, but Living unto him, did teach his people thereby, that he would raise them up again from death, as our Savior expoundeth his Fathers oracle: even so we all that are in the same covenant of grace, and have him for our God, do believe that after our flesh hath ben sown in dishonor, and seen corruption, it shall be raised in glory by the power of God; for in our graves, we shall hear the voice of Christ at his appearing, & shall come forth unto the resurrection of Life. And then shall we enjoy all the good promises in that City which hath foundations, whose builder and maker is God, who is not ashamed of us to be called our God, because he hath prepared for us a city.

22. Thus have we through the grace of our God, those three heavenly virtues mentioned by the Apostle; 1 an effectual Faith, 2 adiligent Love, 3 and the patience of Hope in our Lord Jesus Christ; by Faith to believe the mysteries of life and all his word; by Love to cleav unto him and keep his commandments; by hope to expect the fulfilling of all good promises which God that cannot lie hath made unto us; and these three things do abide with us during this present life, that walking in them, we may have fellowship with the Lord in spirit, who having thus decked us with the garments of beauty and glory, with mercy and salvation through faith in his name, doth then seal us with that holy spirit of Promise which is the earnest of our inheritance, until the redemption of the possession purchased, (the full redemption of all Saints,) unto the praise of his glory. For as he hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love: so having effectually called justified and sanctified us of his unspeakable grace, he giveth us also certainty and assurance of our election, that we shall never fall from, nor be forsaken of him. For the seed wherewith we are born anew, is an immortal seed, which can never die, & this seed remaineth in us, to keep us from syn: and if we syn, we have an advocate with the Father, even Jesus Christ the just, who maketh intercession, and prayeth for us that our faith fail not; he also giveth us repentance unto Life, and worketh in us godly sorrow for our misdeeds; so we ar renewed by repentance daily, and revived by faith, knowing that God hath stablished to himself his people Israel, to be his people forever, & he is their God, his gifts and calling are without repentance; he that hath begun his good work in us, will perform it unto the day of Jesus Christ; for he hath made an everlasting covenant with us, that he will never turn away from us to do us good, and hath put his fear in our harts, that we shall never depart from him; and hath said concerning us by his prophet, My people shall never be ashamed. Thus the hope of salvation, is for an helmet upon our heads; for that God hath not appointed us unto wrath, but to obtain salvation by our Lord Jesus Christ; and we rejoice with joy unspeakable & glorious, being persuaded that neither death nor life nor Angels, nor principalities, nor powers, nor things present nor things to come, nor height nor depth, nor any other creature, shall be able to separate us fiō the love of God which is in Christ Jesus our Lord.

23. Our God it is w ^c thus stablisheth us in Christ, & hath anointed us, and also sealed us, and given us the earnest of his spirit in our hearts, even the spirit of adoption whereby we cry unto him Abba Father; and of us he saith, This people have I formed for myself, they shall show forth my praise. And being thus furnished with his graces, we find & feel the sweetness of that fellowship and communion, that we hav with him in Christ Jesus 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 will be your God & ye shall be my people; and for his habitation, although he filleth heavens and earth, & the heavens of heavens ar not able to cōteyn him, being considered in his infinite majestye: yet abaseth he himself to converse with us that dwell in houses of clay, as he saith by the Prophet, I dwell 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 heart. Which grace that all the Saints 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 dwell with them, and they shall be his people, and God himself will be their God with them. This Tabernacle is the bodies and souls of the Saints, as the Apostle saith, Ye are the Temple of the Living God, even as God hath said, I will dwell in thē, & walk (with them:) your body is the temple of the Holy Ghost. On the other side, we are said 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 dwell in his tabernacle forever, our trust is under the covering of his wings, & as the Apostle John saith, He that keepeth his commandments 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 sinners & hypocrites. The natural man thinketh the dwelling of God is not with flesh; the unbelieving among the Saints, in day of their distress do say, Is the Lord among us or no? The sinners and hypocrites 〈…〉 Zion, are afraid saying, who among us shall dwell with the devouring syre? who among us shall dwell with the everlasting burnings? And indeed y ^e throne of iniquity hath no fellowship with him; but y ^e pure of heart edure as seeing him who is invisible; they sing, The Lord of hosts is with us, the God of Jacob is our refuge; they serve him and see his face, his name is on their foreheads, & they say, It is good for us to draw near unto God; Lord lift up the light of thy countenance upon us.

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 joined to the Lord is one spirit saith the Apostle. Again God's walking with us is strange and uncouth to the world; for he bringeth us into many tribulations; his way is in the sea, his paths in the great waters, and his footsteps ar not known; he leadeth us through the wilderness, through a desert and wast land, and by the shadow of death; where fyry serpents are, and scorpions, and drought, without water; to humble us and to prove us, to know what is in our heart, that he may do us good in the latter end; he bringeth us through the fire, and fineth us as the silver is fined, and trieth us as gold is tried; & yet he saith It is my people, & we do say, The Lord is our God.

27. And hence ariseth, the comfort of our harts, that always we behold God with us, yea feel him within us; and answer Amen by faith to all his promises. He saith Fear not for I am with thee, be not afraid for I am thy God; we say again, Though I should walk through the valley of the shadow of death, I will fear no evil, because thou art with me. He saith of every of his Saints, I will be with him in trouble, I will deliver him and glorify him; they testify & say; I beheld the Lord always before me, for he is at my right hand that I should not be shaken; gather together on heaps ô ye people, and ye shall be broken in pieces, take counsel together, yet shall it be brought to naught, pronounce a decree, yet shall it not stand, for God is with us. The Patriarchs moved with envy, sold Joseph into Egypt, but God was with him (saith the scripture,) and delivered him out of all his afflictions. To Jacob God said, turn again to the land of thy fathers & to thy kindred, & I • ilbe with thee; in his return, he was in danger & prayed, ô God of my father Abrahā &c, Lord which said est unto me return to thy country and kindred, and I will do thee good. Thus always y ^e Saints assure thenselves of good by God's presence with thē, and of shelter frō evil; & count them selves naked and helpless when he withdraws his face; as when in displeasure he had moved his Tabernacle far off from the host of Israel, and seemed as if he would have walked no further with them; then Moses said, If thy presence go not with us carry us not hence; & wherein now shall it be known that I and thy people have found favor in thy sight? shall it not be when thou goest with us? so I and thy people shall have preeminence before all people that are on the earth. Finally, as the Saints encourage themselves against their foe • with this, their shadow is departed from them, & the Lord is with us, fear them not: so God foretold that when many tribulations should come upon his people, they then would say, Are not these troubles come upon me, because my God is not with me?

28 For the presence of God, & communion of his graces, so saveth his Saints out of all adversities; that no wisdom counsel or strength of any enemy can hurt, no creature can hinder them frō their happiness; the Lord their God who goeth before them, he fighteth for them, and rideth upon the heavens for their help▪ the eternal God is their refuge, & under his arms they are forever, he casteth out the enemy before them and saith, Destroy; so as wax melteth frō the presence of the fire, the wicked perish from the presence of God; But his people he upholdeth in their integrity, and doth set them before his face forever, both they and their seed shall stand fast in his sight; for they ar his portion or inheritance, and they shall walk in the light of his countenance, he leadeth them with his own glorious arm, dividing the waters before them, to make himself an everlasting name; he saith, prepare the way, take up the stumbling blocks out of the way of my people, so causeth he them to go upright, giving strength unto him that fainteth, & multiplying might to him that hath no power, and they renew strength, they lift up the wings as the eagles, they run & are not weary, they walk & faint not. He supply 〈…〉 their wants, filling the hungry sowl with good, & satisfying the soul that thirsteth after righteousness; for righteousness goeth before him, & setteth her steps in the way; he bringeth near his justice, it is not far off, and his salvation shall not tarie, for he giveth it in Zion, and his glory unto Israel.

29. And they again, being a people in whose heart is his law, & knowing that two cannot walk together (as saith the prophet,) except they be agreed; labor by faith to hav peace with him, and to walk before him in uprightness, to walk worthy of him, and please him in all things, being fruitful in all good works, and increasing in the knowledge of God. For this they hav promised unto him when they entered into his covenant; & therefore are their souls delivered from death, that they may walk before the Lord in the land of the living. And because to walk before God, is to walk in his Law, (as the scripture teacheth;) therefore love they the law of the Lord, it is their meditation continually, and it is written upon the table of their heart; their delight is in his commandments which they have loved, their hands also do they lift up unto them, their mouth talketh of them, their feet run in them, their soul keepeth them, and they will never forget them; all their members are given up as instruments of righteousness to serve and please the Lord, & they apply their heart to fulfil his statutes always even unto the end. Thus their righteousness goeth before them, and the glory of the Lord embraceth thē, he strengtheneth thē in the Lord, & they walk in his name, their harts being stable and unblameable in holiness before him, and there is no condemnation unto them, for that they are in Christ Jesus, and walk not after the flesh but after the spirit.

30. And now they eat their bread with joy, and drink their wine with a cheerful heart, because God accepteth their works, the words of their mouths, & the meditation of their harts. They please him and have his blessing even in their civil affairs and handy labors: the world and all earthly creatures are subdued unto them, and they use them for their service and comfort in the Lord; if they eat, it is to the Lord, if they eat not it is to him also, giving God thanks, and doing all things that they do, unto his glory. So though they be in the world, yet are they not of the world, and though they walk in the flesh yet war they not, neither walk they after the flesh; but being on earth, their conversation is in heaven, and the way of Life is on high unto them, to avoid from hell beneath. They seek the Lord and his strength, they seek his face continually, and with the joy of his face he maketh them glad, and in the secret thereof, he hideth them from the pride of men, he keepeth them as the apple of his eye. He saith unto them, Hear my law o my people, incline your ears to the words of my mouth, obey my voice and do all things which I command yow, so shall ye be my people, and I will be your God: they answer, all people's will walk everyone in the name of his God, and we will walk in the name of our God forever and ever; teach us thy way o Lord, and we will walk in thy truth, knit our harts to thee, that we may fear thy name, Thus hoping for his glory which is to be reveled, they purge themselves as he is pure, and walk in the light, as he is in the light, having fellowship one with another, & the blood of Jesus Christ his Son cleansing them from all syn. And the Lord giveth strength unto his people, the Lord blesseth his people with peace; he is as the dew unto thē, they grow as lilies and fasten their roots as the trees of Lebanon, dwelling under his shadow they revive as the corn and flourish as the vine, and still bring forth fruit even in their hoary age, and God is their guid even unto the death. Yet then forsaketh he thē not; but as when they lived, they lived unto him, so now when they die, they die unto him & are his; peace cometh, and they rest in their beds, everyone that walketh before him, til their changing shall 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 all this grace, and communion that we have with God by faith; we ar not perfect, neither shall be, til we have attained the resurrectiō of the dead: here we see through a glass darkly, & not face to face, we know in part only, and do grow in grace and knowledge daily; we behold the, glory of the Lord with open face, but as in a mirror, and ar changed into the same image from glory to glory as by the Spirit of the Lord. We have first our infancy, and are as babes in Christ; after we are as young men strong in faith, and do 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 unto the perfect day; and we walk on earth, as did Abram in Canaan, going and journeying towards the South.

32. But of all the ways & means, whereby we hav communion with God, there is none more lively, powrful & comfortable then Prayer; whereby we converse with the Lord most nearly, pour out our complaints as children into the bosom of their father, & praise his name; ar heard & answered of him to y ^e glory of his grace, y ^e joy of our harts, & the increase of our faith, with all virtues and fruits of the Spirit.

33. The ground of this heavenly exercise, whereby man is so bold as to come unto the throne of grace, and talk with God, is his commaundment which saith, * Cal upon me in the day of trouble, I will deliver thee, and thou shalt glorify me; Cal unto me, and I will answer thee, and show thee groat & mighty things which thou knowest not. Moreover he willeth us to be nothing careful, but in all things to let our requests be shown unto him, in prayer and suppplicatiō; with giving of thanks; yea to pray continually, and in all things to give thanks, because this is the will of God in Christ Jesus towards us.

34. To guide us in this action, he hath given us outward instruction in his word, that we may ask according to his will; with assurance, that whatsoever we so ask, he heareth us, and we have the petitions that we desire of him. He giveth us also inward assistance by his Spirit which dwelleth in us, and is the Spirit of the adoption-of-sons whereby we cry Abba Father; which spirit also helpeth our infirmities, (who know not what to pray as we ought,) and itself maketh requests for us with sighs & groans unutterable. Thus pouring out upon 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 saith Lord thow hearest the desire of the poor, thow preparest their heart, thow bendest thine ear.

35. So when we cal upon the Lord in our trouble and cry unto our God, he heareth our voice out of his temple, & our cry comes before him into his ears; yea before we cal, he answereth, & whiles we speak he heareth; for by the blood of Jesus we may be bold to enter into the holy place, & ask the Father in his name, & we shall receive that our joy may be full; the spirit also maketh request for us, 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 up as the sweet incense before him, being perfumed with those odors that are offered with the prayers of all Saints, out of the Angels hand, that Angel of the Covenant, who is now at the right hand of God, and maketh request also for us.

36. Thus the Saints have access unto God, and near communion with him in prayer; (though the wicked cal not upon him, or if they call, he heareth them not.) Their golden vials are full of odors, they delight in the Almighty, and lift up their faces unto God, they make their prayer unto him, and he heareth them, & they pay their vows, 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 frō me.

37. The fruits that come vntovs by this holy exercise are moe then can be told; there being infinite occasions from day today, of making request to the Lord, and filling our mouths with new songs of praise for our salvations. Admirable is the force and valor of this actiō, which pierceth the heavens and cometh unto God, and prevaileth with him, in whatsoever we ask according to his will, if we ask in faith, & waver not: for he is near to all that cal upon him, to all that cal upon him in truth; & fulfilleth the desire of them that fear him, unto whō he hath promised, Open thy mouth wide and I will fil it. Herevpon Moses said, What nation is so great, unto whom the God's come so near unto them, as the Lord our God is near unto us, in all that we cal unto him for? And if he be so near unto everyone of us; let us know also, that it will be our good to draw near unto him, & to say revive thou us, and we will cal upon thy name, because thou hearest the prayer, unto thee shall all flesh come; trust in him always ye people, pour out your harts before him, for God is our hope; our God will hear us.

38. By all these things (& many other the like,) we may see how God hath exalted the horn of his people, which is a praise for all his Saints the sons of Israel, a people near unto him; unto whom he hath given most great & precious promises, that by thē they should be partakers of the godly nature, in that they flee the corruptiō which is in the world through lust; with whom he so graciously communicateth his goodness, y ^t they taste in this world, of the powers of the world to come, and o • e walk in the light of his face, & feel his holy presence with them. Which presence, although it be with every of his Saints, in all places where 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 dwell there all their days, that they might be hold his beauty; and being absent from it, their souls thirsted for God, saving, when shall we come and appear before the presence of God? for they knew his promise which had said, In every place where I shall put the remembrance of my name, I will come unto thee & bless 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 society, more is to be spoken particularly in another place.

CHAP. XII.

IEsus Christ being God manifested in the flesh, is given of the Father to be the only mediator between him and us; and he hath given him power to execute judgment, in that he is the son of Man. He is the head of the body of the Church; in him all the building coupled together groweth unto an holy Temple in the Lord, and we all are built together 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 Saints; that their Noble-ruler should be of thenselves, & their Governor ( Christ) should proceed from the mids of them; & God would cause him to draw near and approach unto himself, (when he should ascend and sit at his right hand to make intercession for us;) for who is he (else) that warranteth his heart to come unto me saith the Lord: And ye shall be my people, and I will be your God.

2. As we are made the people and portion of God by Christ, & brought by him unto the fellowship and glory of his Father; so is there a special fellowship and communion that we have with Christ, being called thereunto of the Father, as it is written, God is faithful, by whom ye are called unto the communion of his Son Jesus Christ our Lord. And that this hath always been the chief end and scope of God in all his Oracles, since the world began, to draw men unto Christ, & so unto himself, is before shown.

3. The sum of the grace given us through communion with our Lord Jesus, is cōprised in those words of the Apostle saying, that Christ is of God made unto us Wisdom, and Justice, and Sanctification, and Redemption. These things he is unto us by virtue of his Mediatorship, which consisteth in the three functions or offices of Prophecy, Priesthood, & Kingdom, committed unto him by the Father. For frō the in most holy place, and from the bosom of the Father, is he come to declare God unto us; he is a Prophet raised up of the Lord, to speak unto us all that he commanded him, and him are we willed for to hear; the yles are to wait for his Law. And as he being worthy obtained to open the book that is in the right hand of him that sitteth on the throne, & to loose the seven seals thereof; because all the treasures of wisdom, and knowledge ar hid in him: so having made known to us all things that he heard of his Father, having declared and still declaring his Name by his word and spirit, he is the Power of God and the wisdom of God unto us. And the things which he hath declared are two; 1 the Law to show us our syn, and the evils due for the same: 2 the Gospel to show us our righteousness by grace from God, with the blessings that flow therfrō. He also being our great high priest or sacrificer hath taken away our sins and all the evils accompanying them, hath redeemed us from the Curse of the Law, finished wickedness, & sealed up sins, made reconciliatiō for iniquity, & brought the gift of righteousness or Justice: so by his obedience we ar made just, & grace shall reign by justice, unto eternal life, through Jesus 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 forever, and is both our Justice & Sanctification. Finally this our redemption from evil, and restauration unto happiness, he conserveth & maynteyneth by his mighty power, frō all enemies whō he hath subdued under his own feet, & will also subdue under ours: and is therefore named our King, whom all kings shall worship, all nations shall serv, who will redeem our souls from deceit & violence, will give us also the redemption of our body, and cause our last enemy Death to be swallowed up in victory, & so will be our full Redemptiō forever & ever, at his appearing with glory, in the day of Redemptiō.

4. More particularly, touching his Prophesy and our communion with him therein; as God gave him for a witness to the people, for a Prince and a Commander unto them; so shown he himself to be a faithful and true witness, 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 all his Fathers Law, and urging the sincere 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 unto the poor; thereby healing the broken hearted, 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 believe in him that sent him; should hav everlasting life and not come into condemnation, but was passed from death unto life. So he hid not his Fathers righteousness within his heart, but declared his truth and his salvation; he concealed 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 poured in his lips, and they they were like lilies 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, using hereto the ministry both of men and Angels. He gave and still giveth the gifts of ministry unto many men; above all other he furnished his Apostles with power from on high, & sent them to teach all nations to observe all things whatsoever he had commauned them, (and he had made known to them all things that he had heard of his Father:) and they faithfully performed their charge keeping nothing back, but showing mē all the counsel of God, for Christ spake in them: so that now we have the mind of Christ, and the word is near us, even in our mouth and in our heart, neither may we admit of any other doctrīe though it should be taught by Angels from heaven, but that w ^ch we have, we must hold fast til he come. And Christ it is, that hath always reveled God's will unto the world since the beginning. He it was that preached in Spirit, to those that were disobedient in the days of Noah; he sent Esaia • to preach unto Israel, and furnished him with gifts & graces for that work; and still he sendeth his messengers daily for the gathering together of the Saints, the work of the ministry, and edification of his body, til the worlds end; & they are his glory. Finally the heavenly Spirits ar also his messengers for this end and purpose, when he seeth meet so to employ them, as it is written, I Jesus have sent my Angel to testify unto you these things in the churches. Thus opening unto us by all means, the secrets of his Gospel, our souls ar comforted, for he bringeth us into his wine cellar, and Love is his • anner over us.

6 To assure the world that he was both the wisdom and power of God, he confirmed his doctrine • y signs and wonders, doing such works as no other man did; even as his words were such as never man spake, his enemies being judges. He gave also of this power, to such as believed in his name and wer his witnesses; himself working with them, & confirming the word with signs that followed.

7. Unto this outward administration, Christ annexeth his inward grace by divine power; making even the Dead to hear his voice and live, for he hath the words of eternal life, he openeth the harts and causeth attention, he openeth the minds and causeth men to understand the scriptures; he giveth them also a mouth and wisdom, which all their adversaries are not able to speak against, nor resist.

8. Now all this life and grace doth Christ communicate with the Saints, being their Head, & they his members. For first the Ministers of the word, how great gifts or authority soever they have, they all are ours, and we Christ's, and Christ God's; we are to try their doctrine by the scriptures, for they have not dominion over our faith, but are helpers of our joy; and in declaration of the truth are to approve themselves to every man's conscience in the sight of God. Secondly the Word itself, even all the scriptures, are given unto us, and written for our learning and comfort; & this not only to know for ourselves, but to teach exhort and edify one another. Therefore is the word said to be graffed in us, and what by it we do believe, we also may boldly speak, and freely practice, even all that Christ hath commanded; that as he is a faithful and true witness, so we also that are the Lord's witnesses with him his chosen servant, (as saith the Prophet,) may bear a good testimony unto the truth; & having his word dwelling in us plenteously in all wisdom, may thereby ourselves understand righteousness & judgment, and equity, and every good path, and be preserved from the evil way; and unto others may impart the honey and milk of God's graces that are under our tongue: and having the high-acts of God in our mouth, and the two-edged sword (of his word) in our hands, may execute vengeance on the hethen, corrections among the people; binding their kings in chains, and their nobles with fetters of iron; this honor is to all his Saints: who holding forth the word of life, do shine as lights in the world; Christ illuminating them with his glory continually, and making his Church by his Prophesy, the valley of Vision, as of old it was named.

9. Touching his Priesthood, and our communion therewith, two things ar to be considered; First What of his grace in his own person he hath wrought and worketh for us; to weet, the things pertaining to God, (as the Apostle speaketh:) which are, the Offring of a sacrifice, to make reconciliation for our sins; and Intercession, which as our Advocate he maketh with the Father for us. Secondly, what by his mighty power he graciously worketh in us, and applieth unto us; whiles he maketh us also Priests unto God his Father, and communicateth with us his obedience, death, burial, resurrection, & ascension; so causing the Blessing of God to come upon us, (as he is that seed in whom all families of the earth shall be blessed.) and giving us comfort and peace. Under these two heads, are all things comprehended, that pertain to our Justification, & Sanctification, in the sight of God.

10. These three things of Reconciliation, Intercession and Blessing; the Priests of Moses law, in shadow & figure of him performed of old for Israel. The first, whiles at the brazen altar, they offered Burnt- offerings, and For-syn; made atonement, & obtained forgiveness at the hands of God, for the sinners: but chiefly when the high-pressed sanctified the Most holy place, with blood of the Sacrifice, & made an atonement for the children of Israel, for all their sins once a yere. The second; whiles at the golden altar, he burned sweet incense every morning and evening; and once a yere also, made recōciliatiō upon the horns thereof, with the blood of y ^• Syn-offering; & entered with in the veil; putting incense on the fire in the cēser before the Lord, that the cloud of the incense covered the Mercyseat. The third, when having finished his ministry, the Sacrificer lifted up his hand towards the people, and Blessed them; as he was separated of God to bless in his name forever, and to put his name upon the childrē of Israel, that he might bless them, as he had promised.

11. The truth of these three, are fully performed by the Apostle and High priest of our profession Christ Jesus. For, that he might reconcile us unto God, because it was impossible that the blood of bulls and goats should take away sins, neither would his Father accept other sacrifice or offering, then the body which he had ordained his Son: therefore through the eternal Spirit he offered himself without spot unto God, and gave his sowle for the ransom of many, bare our sins in his body on the tree, and by his own blood entered in once unto the holy place, (not the holy places made with hands, but into very heaven,) and obtained eternal redemption. So the Lord took away the iniquity of his land in one day, (as he had promised;) for the ransom was most precious, even of infinite value & effect, seeing by the union 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 us that were enemies, unto 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 prophesy of Abraham was fulfilled, God will provide him a Lamb for a burnt offering, my son.

12. Touching Christ's Intercession, as he prayed for his church when he was on earth, and his Father heard him always; so now being ascended and set at the right hand of God, he still maketh request for us, being therefore entered into very heaven, to appear now in the sight of God for us. Whose prayer as it is pure and perfect, so prevaileth it with God, and is of unspeakable efficacy, to make us to be accepted. For the Father loveth the Son, and accepteth him better then he did his servant Job, when he prayed for the trespassers. This is that Angel, (the Angel or messenger of the covenant,) that hath a golden censer, & much odors, which he offereth with the prayers of all Saints, upon the golden altar that is before the throne; the smoke of which odors, with the prayers of the Saints, goeth up before God out of the Angels hand: and unto his requests, which he 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 upon two precious stones, and embossed in gold; beareth us upon his two shoulders, for a remembrance; and presenteth us pure & holy & just, before the Lord.

13. The things towards us, which ar his Blessing and the fruits that follow, he graciously communicateth as a merciful & faithful high priest, touched with the feeling of our infirmities; being raised up unto us of God, and sent to Bless us, in turning everyone of us from our iniquities. And as at the end of his ministry upon earth, he lifted up his hands and blessed his disciples, and then was taken from them into heaven: so, continewing still a priest forever after the order of Melchizedek, (who met Abrahā & blessed him,) he still blesseth the children of Abraham; giving and applying the promises of the Gospel, unto the harts and consciences of his people; even the favor & protection of God, the light of his countenance, and his peace. So the blessing of Abraham cometh on us through Christ Jesus, who is that promised seed, in whom all nations ar blessed; and whom God hath set to be Blessings forever. Thus Christ, by Sacrifice hath merited, by Intercession obteyneth, and by Blessing bestoweth and distributeth unto us, the love & graces of God his Father, even all things pertaining to life and godliness: that we being partakers of his peace, may again bless God, even the Father of our Lord Jesus Christ, which hath blessed us with all spiritual blessings in heavenly things in Christ, as the Apostle saith.

14. The communion of this Blessing, is more particularly to be discerned in that honor of Priesthood, which is given to all Christians; & the seals of God's grace, and love towards us in Christ. For he hath made us Priests unto God even his Father, and we as lively stones are made a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. For first, applying him unto ourselves by Faith, his sufferings death & burial are ours; his righteousness, resurrection, and glorious victory over syn, Satan, Death and Hel, ours; so that we by the blood of Jesus, may be bold to enter into the holy place, (though the Levitical Priests might not enter into the shadow thereof at all times;) by the new & living way which he hath prepared for us, through the veyl that is his flesh: even boldly may we go unto the throne of grace, that we may receive mercy, and find grace to help in time of need. Presenting unto God his Father and ours, this Lamb that was slain for our sins, who is our surety and our sacrifice, by whose stripes we are healed, by whose death we are restored to life, by whose body once offered we are sanctified; upon whose head we have laid the burden of our sins, and by whose curse, we are made the heirs of blessing, and of all the riches of God's grace.

15. We also give up our own bodies a living sacrifice, holy, acceptable unto God, which is our reasonable serving of God; so the heavenly Jerusalem 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 sins; ar the sacrifices of God also, which he will not despise. By Christ, we offer the sacrifice of Praise always to God that is the fruit (or calves) of our lips, which confess his name, and magnify him with thanksgiving: this also pleaseth the Lord, better then ox or heifer, that beareth horns, that parteth the hoof. Our alms and offerings 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 poured out as a drink offering, upon the sacrifice & service of the faith of Christ's church, & do resist unto blood striving against syn: we have cause to rejoice; for precious in y ^e sight of the Lord, is the death of his Saints; & the ‡ souls of such, rest under the altar, til the Lord holy and true, do avenge their blood on thē that dwell on the earth.

16. This honor of Priesthood, (which no man can take to himself, nor any other thing except it be given him frō heavē,) Christ giveth unto us, of his rich grace by his word & spirit. For as by the preaching of y ^e Gospel, he is daily described in our sight, and among us crucified: so we by the ministry of the Gospel, are made an acceptable offering unto the Lord, being sanctified by the Holy Ghost. His word is a sharp two edged sword, and divideth a sunder the sowl and the spirit, the joints and the marrow; by it we are taught to mortify our members which are on earth; his spirit is as fire, where with we being baptized, do also mortify the deeds of the body, that we may live, & give ourselves up unto God for a living sacrifice. The afflictions that we feel in this world, when for his sake we are killed all the day long, & are counted as sheep for the slaughter, do bear about in our body the dying of the Lord Jesus, and are always delivered unto death for Jesus sake, that the life also of our Lord Jesus might be made manifest in our mortal flesh: these serve for furtherances of our sanctification, by being partakers of his holiness; and make us as sacrifices, and a prey for the ravenous fowls, 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 unto his name, and a pure offering, both we and our works, (our spiritual sacrifices,) being acceptable unto God in Christ Jesus.

17. To illustrate and seal up more assuredly our communion with Christ's Priesthood, We ar washed with water, for a sign & assurance, of the forgiveness & washing away of our sins, and to be as the laver of our regeneration & new birth; whereby we ar also baptized into his death, and buried with him by baptism; that like as Christ was raised up from the dead by the glory of the Father, so we also should walk in newness of life, our old man being crucified with him, that the body of syn might be destroyed, and ourselves be dead to syn, but alive to God in Jesus Christ our Lord; whom by this symbol we have put on, and do bear his name upon us, with the name of the Father and of the holy Spirit. And after this, Christ often feedeth our souls, with his own body & blood, which was broken & poured out for our sakes, figured out unto us by bread & wine: hereby confirming the former grace of remission of sins, and a further growth in Christ continually, into whom we ar incorporate, & have so near a communion with him, under these visible earthly elements; which we looking past by the eye of faith, seeing and feeding upon Christ, have our life by him, do dwell in him & he in us, and shall by him be raised up at the last day, unto life eternal.

18. Having seen how Christ being our Prophet informeth us in all the wisdom of God, and by the Law showeth us our syn & wretchedness; by the Gospel, our justice & happiness; and being our Priest & Sacrifice, hath by himself purged us frō all syn, & given us the gift of justice and sanctity to present us pure & blameless before God his Father: it remaineth, that we also consider, how he conserveth and mainteyneth this our blessed state; against all enemies, by his mighty power and sovereignty, which as Lord and King he hath over all.

19. This sovereignty, is set forth by divers titles of honor and dignity given him in the scriptures; as when he is named Messiah the Governor, Captain or Fore- leader; the Ruler, that is, having dominion right and authority, to govern and guide his people; Michael the great Prince; the Captain of the Lord's host; a master or Commander to the people's; a Potentate or Mighty one; the king of kings & Lord of Lord's, and Prince of the kings of the earth, the Lord of all, unto whom is given all power in heaven & in earth, an everlasting dominion, & honor and kingdom, that all people's nations and languages shall serv him. And he the true Melchizedek king of Salem, shall reign as king in justice, and sit as Prince of Peace, upon the throne of David, & upon his kingdom; to order it & to stablish it, with judgment & with justice, frō henceforth even forever.

20. This kingdom of Christ, is no earthly Monarchy, nor of this world; but spiritual and heavenly: and therefore is more mighty then the kingdoms of the earth, able to beat down, break in pieces, & grind to powder all adverse power and domination; whither of this world, or the spiritual wickednesses which are in the high places.

21. Therefore also is the manner of administering this kingdom, no • worldly nor pompous; but a • Christ the king himself, came unto us poor, and riding upon an asse • and he the Lion of the tribe o • Judah, the root of David, was fo • to see to, like a killed Lamb: s • menageth he his kingdom still • neither 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 us; wielded by the spiritual scepter of his word (the Gospel of the kingdom,) and by the almighty working of the Spirit, and therefore containeth in it mysteries or secrets, that cannot be understood but by the gift of God.

22. Our Lord himself, hath subdued, and daily subdueth all his foes; the world he hath overcome; syn he hath condemned and putaway, Death he hath abolished; & the Devil that had the power there of, he hath destroyed: neither shall these, or any of these, ever have dominion over him; but he shall reign, til he hath put all his enemies under his feet, and death and hell be cast into the lake of fire.

23. This his power & regiment, he communicateth with his Saints, two manner of ways; First by applying unto them for their benefit and salvation, all that himself hath done and doeth; as the Lord saith by his prophet I will camp about mine house, against the army, against him that passeth by, and against him that returneth, & no oppressor shall come upon them anymore. And as for their sakes, Christ sanctified himself, so for their comfort he overcame the world; to take away their sins, did he appear, when in himself there 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; where now is salvatin, and the kingdom of our God, and the power of his Christ; the accuser of the Saints being cast down. Wherefore the Lord being king, the earth may rejoice, and the multitude of the yles be glad; because he preserveth the souls of his Saints, he will deliver them from the hand of the wicked; he will judge the people of God in justice, and his poor with equity, that the mountains & the hills shall bring peace to the people by justice, and in his days the righteous shall flourish, and abundance of peace shall be so long as the moon endureth. For the chariots being cut off from Ephraim and the horse from Jerusalem, the bow of the battle shall be broken, and he shall speak peace unto the nations; but in y ^• mornings he will destroy all the wicked of the land, smiting the earth with the rod of his mouth, and slaying the wicked with the breath of his lips; woūding kings & treading down people's in the day of his wrath. Therefore the poor shall commit themselves unto him, and triumph in his salvation saying; The Lord is king forever and ever, the hethen are destroyed forth of his land; the kingdoms of this world are our Lord's, and his Christ's, and he shall reign for evermore.

24. Secondly he communicateth with his Saints this grace, to be Kings also with him, and to reign on earth: that as himself sitteth & ruleth upon his throne, & is a Priest upon his throne, and the counsel of peace is between them both: so they whom he hath made kings & Priests unto God his Father, being a kingly priesthood, even a kingdom of Priests and an holy nation; having part in the first resurrection, the second death may hav no power over them; but being the Priests of God and of Christ, and reigning with him the term of years limited; at last, whē they have overcome, may sit with Christ in his throne; even as he overcame, & sitteth w ^t his Father in his throne.

25. This spiritual kingdom, whereby the Saints reign on earth, is first over their own sins and corruptions; for they are careful to be upright with God, and to keep themselves from their wickedness; and the Lord subdueth their iniquities, that syn shall not have dominiō over them, because they are freed from it, and made servants unto God, having their fruit in holiness, and the end everlasting life. And this victory whereby they overcome themselves, is greater thē all earthly conquests, according to the true proverb; He that is slow to anger, is better then the Mighty man; & he that ruleth his own spirit, (is better) then he that winneth a city. Secondly it is over the world, which also they set themselves against, as knowing that it lieth in wickedness; the wisdom thereof is foolishness, & cometh to naught; the pleasures of it are vanity, and vexatiō of spirit; the sorrows of it work death; and the amity thereof is the enmity of God: therefore flee they the corruption that is in the world through lust, walking before God as strangers & pilgroms on earth, not loving the world, nor the things that are in the world, which have neither satisfying nor fruit in thē but being crucified unto it, & it unto them, they keep thenselves unspotted of it, & free frō y ^e bondage & servitude of the same; they use it, as though they used it not; they bear with patience all the reproaches & injuries that it offereth; yea though they be made the gazing stock & as the filth of the same, yet are they more then conquerors through him that loved thē, and do fulfil that which is written, All that is born of God overcometh the world; & this is the victory that overcometh the world, evē our faith. Thirdly the conquest of the Saints is over Satan himself, the prince of this world, and worker of all mischief. Him also they resist steadfast in the faith, and do overcome him by the blood of the Lamb, & by the word of their testimony, and love not their lives unto the death: so that wicked one fleeth from them, and toucheth them not, for they keep themselves, because they are begotten of God, who will tread that adversary under their feet shortly, & with him shall be destroyed the last enemy, Death. And as now, the Saints do reign with Christ on earth, by faith and patience: so then, having judged the world, and even the Angels; they shall reign with him in glory, in heaven for evermore.

26. To teach us this Communion with Christ, we have in the scripture many doctrines & similitudes; as that he will make his church a roller & a new threshing instrument having teeth, for to thresh the mountayns, and bring them to powder; & make the hills as chaff: that he giveth strength and power to his people, making their horn iron, & their hoofs brass, & themselves as his bewtiful horse in the battle; that they shall be as the mighty men, which tread down (their enemies) in the mire of the streets in the battle; for the Lord of hosts shall defend them, & they shall devowr and subdue their foes. That Christ shall make his children Princes throughout all the earth; & as himself hath many Crowns upon his head, so will he communicate them with his Saints; as the crowns of his figure Jesus son of Iehozadak the high Priest, were to Helem, Tobijah and others for a memorial in the temple of the Lord. That as Christ is the head corner stone, upon which whosoever fall, shall be broken, & on whomsoever it fall, it shall grind them to powder: so Jerusalem (his church) shall be made a heavy stone for all people▪ all that lift it up shall be torn, though all the people of the earth be gathered together against it. That as Christ shall crush the nations with a scepter of iron, and break them in pieces like a potters vessel: so he that overcometh and keepeth his works unto the end; to him will he give power over nations, & he shall rule them with a rod of iron, that as potters vessels they shall be broken; even as he received of his Father, so will he give to that man, the morning star.

27. To illustrate this Cōmunion between our Savior and us, we have the similitude of an human body, the menbers whereof by their due joints and synewes ar joined to the head, receive from it life and motion, and government in all the actions and affairs: so Christ is the head of the body of his church, & communicateth with all the Saints his members, life and grace, and all good things for their conservation. Also of a vine or Olive tree whose branches ar made partakers of the juice sap and fatness that is in the root & stock: so we abiding in Christ the true vine, do by the juice & moisture of his grace live and bear fruits to the praise of God. Again as the husband and wife, ar not two, but one flesh; & the first woman built of the rib of man, was flesh of his flesh and bone of his bone, and so did love & live together partaking ech with others well fare: in like manner are we joined to the Lord, & made one spirit; he that made us is our husband, and we are married to him in faith; whereupon he nourisheth & cherisheth us; for we are members of his body, of his flesh and of his bones; and this is a great Secret, as the Apostle saith, which they that would behold, had need be carried in Spirit (as was John) to a great & an high Mountain, there to be shown this Spowse adorned with the glory of God, & all precious ornaments of his Spirit. And so greatly doth the King delight in her beauty, that the words which were spoken to the first woman Eve, how her desire should be unto her husband; are now on the other hand, (as touching the affection of love) applied by the Spowse unto him whom her sowl loveth, I am my well-beloveds, and his desire is towards me.

28. From all that which is before spoken, of the Cōmunion that God hath called us unto with his Son, it followeth, that whatsoever justice and holiness was in Christ manifested in the flesh, either by nature or by actiō; the same is made ours by grace and imputation: as on the contrary, whatsoever syn & unrighteousness is in us by nature or action, the same is made his by imputation, and by him is healed and taken away; that it cannot be we now should perish, if we hold fast our faith and confidence of rejoicing unto the end. Whatsoever troubles, sorrows or temptations, (syn only excepted,) do befall us in this life; the like have befalle • unto him, were by him overcome, and shall from us, as already they are from him, be done away. Finally whatsoever freedom & liberty, Christ as mā, in ordinary estate, had on earth cōversing among men • the like hath he given, daily giveth & confirmeth unto Christians; whither we respect the spiritual law of God, or the politick laws of men, and civil states. For he it is that liveth in us; himself is ours, and we are his, graffed into his death and resurrection to eternal life: he hath given his glory unto Israel; even the glory that the Father gav him, hath he given us, that we may be one; as the Father and he ar one, he in us, and God in him; & where he is, there shall 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 shall be. The consideration of which riches of his grace, may cause us to say with the prophet, how great is his goodness, & how great is his beauty? And we may conclude with the last word of Moses the man of God, Blessed art thou o Israel: who is like unto thee, o people saved by the Lord, the shield of thine help, and which is the sword of thy glory? therefore thine enemies shall be in subjectiō to thee, & thow shalt tread upon their high places.

CHAP. XIII.

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 God's Spirit in us, and particularly of the Cōmunion of the Holy Ghost with us; it will be for the good and comfort of the Saints, to consider the graces and benefits that do come unto them, by this communion also in particular.

2. And this the rather, for that the Spirit is the Comforter, (that other Comforter or Advocate,) which the Father at Christ's request doth give unto us for to abide with us forever, and cheer us in the absence of our Lord Jesus from us, (who is gone unto 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 Saints; as the example of the Apostles themselves doth confirm; who all 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, fearful of their enemies, forgetful of Christ's promises, without understanding of his mysteries, and overcaried many ways with their own infirmities. But when he had sent down upon 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 utterance, the wonderful works of God; shown great boldness in preaching the word, & with great power witnessed the resurrection of the Lord Jesus, and many signs and wonders were shown by their hands, and they ceased not to teach and preach Jesus Christ amongst many troubles; rejoicing that they were counted worthy to suffer rebuke for his name.

4. Neither unto them alone was the holy Ghost given, (though the abundance of his graces was poured most plentifully upon them;) but all that in those days, or before, or since, do believe in the Lord Jesus Christ, ar sealed also with the same spirit of promise▪ & furnished in some measure with the gifts of the same. Which grace the Lord himself proclaimed in that last and great day of the Feast of Tabernacles, saying, He that believeth in me, as saith the scripture, out of his bel'y shall flow rivers of water of life; speaking this of the Spirit, which they that believed in him, should receive; for if any man have not the Spirit of Christ, the same is not his.

5. As there is but one God and Father of all, and one Lord Jesus Christ; so is there but one and the same Spirit: although for the diversities of gifts which that Spirit distributeth among the Saints, the scripture sometime speaketh as of seven Spirits which ar before the throne of God; (seven being a full and perfect number, and signifying Many: ) and these seven Spirits be the seven horns & seven eyes, (that is the manifold and absolute power & providence) of the Lamb Christ Jesus; of whom it was prophesied, that the Spirit of the Lord should rest upon him; the Spirit of wisdom, and Understanding; 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 measure.

6. The Spirit, as he was at first creator of the world, with the Father & y ^e Son; & garnished the heavens: so is he still the finger of God, that worketh effectually all his actions, creating the creatures, & renewing the face of the earth. And generally as God speaketh unto men outwardly, by the ministry of his word: so sendeth he also inwardly, motions of his Spirit; against which many struggle, to their just judgment. In the old world God's spirit strove in man, as his word was preached by Noah; but they said unto God, Depart from us: wherefor they were wrinkled before the time, and the flood was poured out vpō their foundation. Whē Israel came out of Egypt, the Lord sent before them Moses Aaron & Miriam, to guyd them outwardly by kingdom priesthood and prophesy; he gave them also his good Spirit to instruct them, and Jesus 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, (y ^e Spirit of y ^e Lord which had given thē rest▪) therefore was he turned to be their enemy, and fought against them. In these last days of the Gospel, 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 cannot be renewed unto reap̄tance. 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 unto salvation▪ for they have not the grace of God to sanctify those gifts, & seal thē up unto the day of redemption; therefore God taketh his holy Spirit from them, and sometime sendeth his evil spirit in stead thereof, to vex them, as he did unto Saul; & this worthily, seeing there are of these wretches, that do even despite the Spirit of grace.

7. But the Saints elect of God, have another manner communion with the Holy Ghost; for their help comfort and sanctification in this life, and assurance of life eternal. 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 obtained of his Father this Comforter to abide with them▪ forever, even the Spirit of truth whom the world cannot receive▪ because it seeth him not, neither knoweth him; but they know him, for he dwelleth with them, & shall be in them; their bodies are the Temples of the Holy Ghost.

8. The communion which the Saints have with the Spirit, is in many particulars; and that from the beginning of their days, unto the end. For Jeremiah was sanctified, and John the 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 always been uttered, explained, and understood, 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 savior Christ, and his Apostles do witness also the same concerning him; so the things that he spake, we must receive, as the sayings of the Holy Ghost. The like is to be minded for Isaiah Michaias, and all other Prophets, by whose hands the Lord protested among his people by his spirit; for Prophesy (as the Apostle saith) came not in old time by the will of man; but holy men of God, spake as they wer moved by the Holy Ghost; the Lord Jehovah & his Spirit sent them. Yea Christ himself had the Spirit of God put on him, that he might show judgment to the Gentiles; and was anointed with the Spirit, that he might preach the Gospel to the poor; and unto the Apostles whom he had chosen, gave he commandments 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 man's wisdom taught, but which the holy Ghost did teach them: so preached they y ^e Gospel unto the Saints, by the Holy Ghost sent down from heaven.

10. Unto this Gospel of salvation first preached by the Lord, and after confirmed by them that heard him; God bare witness both with signs and wonders, and with divers miracles and gifts of the Holy Ghost. For to one (as the Apostle saith) was given by the Spirit the word of wisdom; to another the word of knowledge, by the same spirit; to another Faith, by the same Spirit; to another, the gifts of healing, by the same Spirit; to another the operations of great works; to another Prophesy; to another discerning of spirits; to another diversities of tongues; to another, the interpretations of tongues▪ and all these things wrought even the self same Spirit, distributing to every man severally as he would.

11. But these spiritual gifts, though they were poured out upon many; yet are they not, neither ever were given unto all; as it is written, Are all doers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret? Again, to all that have them, they ar not seals of the adoption of Sons; for if men have prophesy, and know all secrets and all knowledge; if they have all faith, 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 withal: & as the Apostles were God's witnesses concerning the things which they said; 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 John saith.

12. As the mystery of Christ was reveled to his holy Apostles and Prophets by the Spirit, & they preached the Gospel unto others, by the Holy Ghost sent down frō heaven; & as the ordinary permanent officers of the Churches, are made Overseers by the Holy Ghost, to feed the Church of God: so by the hearing of Faith preached, do men receive the Spirit; which God openly shown, when while Peter yet was speaking, the Holy Ghost fell on all them which heard th •• word. And as by the work of the Spirit, the word is received and believed; so is the same also obeyed, kept and retained, through the Holy Ghost that dwelleth in us. The Sacraments also have by him their effects in us, as it is written, by one Spirit are we all baptized into one body, whither Jews or Greeks, whither bond or free, and have been a •• made to drink into one Spirit.

13. And having thus our new birth, calling unto, and stablishing in the faith, by the work of the holy Ghost; we ar further by him confirmed, comforted, emboldened, & assisted, in all our spiritual battles against Satan, this world, and our own corruptions. For wear strēgthned by God's Spirit in the inner mā; & being armed with the word of God which is the sword of the Spirit, we stand fast; and though the enemy come like a flood, yet the Spirit of the Lord shall chase him away, as saith the Prophet. And in rebuking the world, he useth great boldness, convincing them of syn, of righteousness, and of judgment: so that God's servants ar full of power by the Spirit of the Lord and of judgment, and of strength, to declare unto the people their trāgression, and their syn; an example whereof we may see in Saul, who being full of the Holy Ghost, set his eyes upon Elymas the sorcerer and said; O full of all subtlety, & all mischief, child of the Devil, enemy of all righteousness; wilt thou not ce • se to pervert the straight ways of the Lord? Now therefore behold the hand of the Lord is upon thee, & thou shalt be blind, and not see the Sun for a season. And this courage the Saints have even before Princes and potentates of 〈◊〉 earth 〈◊〉 • ay be 〈◊〉 in Zech ••• ah son of Jehoiada, who being clo •• ed with the Spirit, and rebuking the transgressions of the people, was therefore stoned with stones, at the commandment of the king. For the H • lie Ghost teacheth them in that • our what they ought to say; wherefore they are to take no thought how or what to answer, but resting upon the aid of God's Spirit, do boldly say, • will speak of thy testimonies (Lord) before kings, and will not be ashamed.

14 But in the Saints themselves, the Spirit is most mighty in operation for the subduing and sanctifying of their affections, and confirmation of their souls and spirits in the love & favor 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 • ustified in the name of the Lord Jesus, and by the Spirit of God. And whereas while they were fleshly, having not the Spiri • they walked after the flesh, and favou • ed the things t ••• of, & could not • lease God, but were subject unto death: now he that raised up 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 said of old unto Israel; Ye shall know that I am the Lord, when I have opened your graves, ô my people, and brought you up out of your sepulchers, and shall put my Spirit in you, & ye shall 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 suffering, gentleness, goodness, faith, meekness, tēperance▪ for when the Spirit is poured upon them from above; then the wilderness becometh a fruitful field, a • saith the Prophet.

15. And God w ^ch hath promise • to pour water upon the thirsty, • stoods upon the dry ground, t • pour his Spirit upon the seed • his Church, and his blessing vpo • their buds; will not only give the Holy Ghost to them that desi • him; but also continue his gifts • graces for the assurance of the • harts; so that they shall not labou • in vain, 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 givē unto them, and by him are they sealed unto the day of redemption; the same Spirit beareth witness with their spirits that they are the Sons of God; and hereby they know that they dwell 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 only 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 upon 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 Abrahā is come vpō them through Christ Jesus. So God's good Spirit leadeth them unto the Lan • of righteousness, and this is a par • of his covenant with them, tha • his Spirit which is upon them, an • his words which he hath put i • their mouth, shall not depart out • the mouth of them or their se •• or their seeds seed forever. Neith • will he hide his face anymore fro • thē because he hath poured out his spirit upō the hense of Israel, as he hat • promised by his Prophet. From a • which proceedeth unto the Sain • unspeakable peace comfort & joy which they find and feel, both • the receiving of the word, (as the Apostle saith ye received the wor • in much affliction with joy of the holy Ghost; ) in the obedience the • unto in the kingdō of God; which is righteousness, and peace, and joy in the holy Ghost.

16. Amongst other benefits which the Spirit affordeth, this is one special, that it helpeth the Saints infirmities in prayer; who • ls know not what to pray as they • ught, but the Spirit itself maketh request for them▪ with sighs which cannot be expressed; & the request which he maketh is according to • he will of God, who sercheth the • arts, and knoweth what the meaning of the Spirit is.

17. But that the Saints be not deceived, and led astray from the truth, by any motion, suggestion, vision, revelation, or other means whatsoever, as from the Spirit of the Lord; our Savior hath given us 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 Christ's, (& all things that the Father hath at Christ's,) and showeth it unto Christians. Therefore 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 all spirits be tried; by it may be discerned the Spirit of truth from the Spirit of error: and Joshua, though he were full of the Spirit o • wisdom; yet was charged of God to attend unto the book of the Law, (for his direction,) to obser •• and do, according to all that was written therein.

18. Finally, the Spirit of God, hath generally in all things wrought much and mightily in and by the Saints. With this was Bezaleel filled, in wisdom and in understanding, & in knowledge, & in all workmanship, to find out curious works for the Lord's Tabernacle; with this were the seventy Ancients furnished for the government of Israel, & prophesied. With the wisdom of this Spirit, was Joshua full, after that Moses had put his hands upon him, & given him of his glory, when he ordained him to be his successor in the kingdom. And what should I speak of all the Judges, as of Othoniel, of Gideon, of • ephte & of Samson, upon whom the Spirit of the Lord came, clothed them, strengthened them, and prospered upon them; whereby they went boldly unto great battles, overcame their enemies, and • ent the wild beasts that roared upon them. The Prophets also & Apostles, were carried and guyded by the Spirit, in their ways words, and works; taught whom for to go to, and from whom to refrain; and had great intelligence of things for to come; and in every city, the Holy Ghost witnessed, such things as God's wisdom saw good to revele. So that the help which the Spirit ministereth to the Saints, is infinite and incomprehensible; and they may say to the Lord with the Prophet, whishal I go from thy Spirit? for loe, the wisdom of God poureth out her Spirit unto them, & maketh them understand her words: this Ointment they have from him that is holy, & do know all 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 offering up of the Gentiles (by the ministry of the Gospel) is sanctified: and whatsoever good thing is done among God's people, is not by an Army nor strength, but by the Spirit of the Lord of hosts, without which no man can say, that Jesus is the Lord.

19. Thus ar the Saints of God, advanced to honor & dignity, above all people's on the earth; being themselves the Temple of God, & having his Spirit dwelling in them: enjoying a most holy and happy communion, with the Father, and with his son Jesus Christ, and with the Holy Ghost; the grace and peace and comfort whereof, passeth all understanding, and can no way be sufficiently expressed, by the tongue or pen of man. And this holy communion with his people God shown of old by his prophet, in these gracious words, I am with you saith the Lord of hosts with the Word, by whom I covenanted with you when you came out of Egypt; and my Spirit remaining among you: Fear you not.

CHAP. XIIII.

B • cause there is no man just in the earth, that doeth good and sinneth not; and whiles men dwell in these houses of clay, they be compassed about with their own infirmities, tempted of their own concupiscences, and besett with Devils, that always lie in wait to entrap and devour: it falleth out, that the Saints of God ar not only assaulted, but oftentimes foiled by their enemies, and do fall into snares, and loathsome trespasses, whereby God is dishonored, the Devil delighted, & their own harts wounded and distressed.

2. For our knowledge in this life, is but in part; so that through error & ignorance we oft do amiss; neither can any man understand or discern those errors. Our affections & lusts are not fully subdued, but do yet war 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 us to the law of syn which is in our members. Our strength is infirm; and though we would do good, yet find we no means to perform it. Our enemy Satan, is both subtle and strong, and seeketh daily to circumvent us, & often prevaileth through our weakness and vnheedines, that in many things we syn all, & no man can say I hav purified my heart, I am clean from my syn.

3. Sometime the pleasures of the flesh, do bewitch and draw us into grievous offenses; drunkenness, adultery, fornication, murder, and idolatry itself; sometime the blessings of God upon us, do make us proud, our harts are lifted up, we commit vainglorious actions, forgetting ourselves, and God that begat us, even forsaking the Rock of our salvatiō; sometime our affections are so stirred, that we fall into intemperance both in word & work, not only against men, but even God himself; sometime fears, doubts, dangers, threatenings, and afflictions, do daunt and discourage us, making the heart to faint, the tongue to deny and forswear the truth, the hands to work impiety, our faith to quail, that we forsake Christ and flee away. Yea God's children have in error and blind zeal, persecuted the truth and professors thereof, even killed Christ himself, & crucified the Lord of Glory; as the example of Saul & sondrie other elect Israelites doth manifest. These and many like grievous sins do the Saints sometimes fall into through their infirmities, (God withdrawing his hand, & leaving them to themselves,) besides their ignorances & defaults which multiply daily: so as they surmount in number the hairs of their heads. And many times such mē lie sleeping in their sins long, forgetting themselves in their voluptuous delights; til God awakeneth them of his grace, least they should sleep the death, and perish forever.

4. He awakeneth us sometime by the sound of his word, knocking at the door of our harts; and by his Spirit wherewith he striveth in us: sometime by corrections & punishments for our misdeeds inflicted upon our bodies; sometime by striking our consciences with dread dismay and terror for our sins, and withdrawing the cheerful light of his countenance from us, so as we feel not the joy of his spirit, neither have peace in ourselves; but the comfortable cōmuniō betweē his Majesty & us, seemeth quite to be disanulled & brokē.

5. For he withdraweth his face and favor from us, kindleth his anger against us, & counteth us as his enemies, the horror of his wrath is as fire sent from above into our bones; the curse written in the law, is poured upon us, and is as the arrows of the Almighty, the venom whereof drinketh up our spirit. He setteth our iniquities before himself, & our secret sins in the light of his countenance; he setteth them also in our own sight, and our syn is before us continually; with his hand he bindeth the yoke of our transgressions, & with them being wrapped & laid upon our neck, he maketh our strength to fail; bitter things doth he write against us, & make us to inherit the iniquities of our youth; so as there is nothing found in our flesh because of his anger; neither is there rest in our bones because of our sin: our wounds stink and ar corrupt, our reins ar full of burning, our heart is as wax, it melteth in the mids of our bowels; our bones are parched like an hearth, & our moisture is turned to a summers drouth, so heavy is his hand upon us night and day. Then cry we out for grief of heart, we roar like bears, and mourn like doves; looking for judgment, but there is none; for salvation, but it is far from us; because our trespasses are many both before him and ourselves, for which his terrors do fight against us, he visiteth us every morning, and trieth us every moment; setteth us as a mark against him, so that we are a burden to ourselves. Also when we cry & shout, he shutteth out our prayer, and is even angry against it; because our iniquities have separated between us and him, and our sins have hid his face from us, that he will not hear; so loathsome are our trespasses unto him, so venomous to ourselves is the biting of those fiery serpents.

6. Then are we left comfortless and desolate, cast down in ourselves, our soul poured out vpō us, and our salvation passed away as a cloud; we are kept out of the paradise of God with the terror of his law and judgments, as with the blade of the Cherubims brandishing sword; we are laid ”in the lowest pit, in darkness, in the deep; where God's indignation lieth upon us, and we are vexed with all his waves. We ar a reproach to wicked men, who because of our misdeeds do blaspheme: we ar a scorn to the Devils, who insult at our sins, cease not to accuse us before God day and night, and hope to hav us in the end, a prey to their teeth. Our lovers and our friends stand a side from our plague, and our kinsmen stand far off. They that should guide & direct us to Christ, in stead of good counsel do often smite and wound us, persecuting them whom God hath smitten, & adding to their sorrows whom he hath wounded. The worm of our own conscience continually biteth us, so as when we would forget our complaint, and comfort ourselves; then ar we afraid of all our sorrows, knowing that God will not judge us innocent, who inquireth of our iniquity and sercheth out our syn; yet hideth his face, and reputeth us for his enemies. Thus our sowl is far off from peace, we have forgotten prosperity, saying, Our strength and our hope is perished from the Lord; and wherefor is the light given to them that are in misery, and life unto thē that hav heavy harts? for our harp is turned to mourning; and our organs, into the voice of them that weep.

7 But the root of the word w ^ch is found in us, and the • eed of God which remaineth in us; stirreth up the spark of faith, and suffereth it not to die in these distresses. It bringeth to mind God's ancient mercies, his faith confirmed, and love sealed towards us in Christ; it telleth us, where syn aboundeth, grace doth abound much more. Then remembering our song in the night, communing with our own heart, & our spirit serching diligently, we say, Will the Lord absent himself forever? and will he show no more favor▪? Is his mercy clean gone forever? doth his promise fail for evermore? hath God forgotten to be merciful? hath he shut up his tender mercies in displesure? we hav sinned, what shall we do unto thee, ô thou preserver of men? If thou straitly markest iniquities, Lord who shall stand? surely then the mountain would fall and come to naught, and the rock would be removed from his place; neither shall any that liveth be justified in thy sight. But mercy is with thee, that thou mayst be feared. And now Lord thou art our Father; we are the clay, and thou art the potter, we all are the work of thine hands; be not angry ô Lord above measure, neither remember iniquity forever; purge thou us with hyssop and we shall be clean, wash us and we shall be whiter then snow; make us to hear joy and gladness, that the bones which thou hast broken may rejoice, turn us again ô God of hosts, and cause thy face to shine, that we may be saved.

8. When thus we shall submit ourselves under the mighty hand of God, and drawing waters from the well of our harts, shall pour them out before the Lord: when we shall confess our iniquities, and in faith ask mercy at his hands, hūgring and thirsting after his righteousness, and braying for it as the hind for the rivers of waters: the Lord will repent towards his servants, whē he seeth that their power is gone; he will pour water upon the thirsty, & floods upon the dry ground, and will say unto us, Fear not for I am with you; be not afraid, for I am your God, I will strengthen you and help you and susteyn you with the right hand of my justice; though your sins were as crimson, they shall be made white as snow, though they were red like scarlet, they shall be as wool: for a little while I have forsaken you, but with great compassion will I gather you; for a moment in anger I hid my face from you for a little season, but with everlasting mercy have I had compassiō on you, saith the Lord your redeemer. Then shall we see in the black cloud of our tribulations, the bow of the Lord, even himself will appear with the rayn-bow about his throne, the token of his covenant of grace, which he remembereth; and as he sware that the waters of Noah should no more go over the earth, so sweareth he not to be angry with us nor rebuke us; though the mountains remove, and the hills fall down, yet his mercy shall not depart from us, nor the covenant of his peace fall away.

9. Thus God which had wounded us, bindeth us up; after two days [troubles] he reviveth us, in the third day he raiseth us up & we live in his sight; he healeth our broken harts, and bindeth up our sores. For Christ our mediator, that Angel of the covenant, hath asked for us mercy of God his Father, who was so long displeased with us, and the Lord hath answered him with good and comfortable words; this man is unto us, as an hiding place from the wind, & as a secret from the tempest; as rivers of waters in a dry place, & as the shadow of a great rock in a weary land. And though our bark hath been tossed in the sea of afflictions, where Christ himself seemed to us a spright, and made us afraid; yet now his gracious voice doth comfort us, and his presence ceaseth all wind & tempest. It is he, even he that putteth away our iniquities for his own sake, & remēbreth not our sins; but restoreth to us the joy of his salvatiō, giveth us beauty for ashes, the oil of joy for mourning, the garment of gladness for the spirit of heaviness; so that our youth is renewed, and we lift up the wings as the Eagles; our flesh is as fresh as a child's; strength is increased in our souls; and being now as widows divorced frō our sins, delivered from that law; and returned to our Fathers house, like the Priests daughters we eat of our Fathers bread, as we did in our youth; we shall feel no more hunger, nor thirst, neither shall the heat smite on us, nor the sun; God wipeth all tears frō our eyes, there is no more death, nor sorrow, nor crying, nor pain; for the first things are passed.

10 Having thus after long seeking found him whom our sowlloveth, we take hold upon him, and leave him • ot, til we hav brought him home unto us; and after this nights wrestling with the Angel, we will not let him go, until he bless us, and give unto weak Jacob the new name of Israel; for that by strong faith we have power with God & prevail, having wept and prayed unto him. And now he putteth in our mouth, a new song of praise unto our God; our tongues sing joyfully of his justice, & our souls do bless him, which hath pardoned all our iniquities, healed all our infirmities, redeemed our life from the pit, and crowned us with mercy and compassions. And because we believe, therefore we speak and say, We shall not die but live, and declare the works of the Lord; the Lord hath chastened us sore, but hath not delivered us to death. Wherefore after our agonies & conflicts with death, terrors within, and fears round about; we repose in Christ our redeemer, who hath taken away our sins, vāquisht all our foes, put Satan to flight, renewed our peace, and quieted our consciences: and then we rejoice and say, My soul return unto thy rest, for the Lord hath been bountiful unto thee.

11. Then giveth he us to see, how in all these troubles and torments, we have most near communion with Christ, and are by them made conformable unto him; for he was wounded for our transgressions, he was broken for our iniquities, innumerable troubles compassed him, the sins of the elect, which by imputatiō were his, took such hold upon him that he was not able to look up; for the Lord laid upon him the iniquity of us all; though he had done no wickedness, neither was any deceit in his mouth, yet the Lord would break him and make him subject to infirmities, so that he felt terror and anguish, and heaviness in his sowl even unto the death; his sweat in his agony was like drops of blood trickling down to the ground, and his cry unto his God was, why hast thou forsaken me? And we in our afflictions do but drink of his cup, and are baptized but with his baptism; that after we have suffered with him, we may also reign with him, & by many tribulations must we enter into his kingdom. And he that was thus smitten of God, & humbled even to the death; thus troubled in sowl, and left of his Father for a seasō; found an issue out of all temptations, not for himself alone, but for us whose surety he was; who therefore have this hope for an anker to our souls, that as we now suffer with him, so shall we also reign with him, notwithstanding that for the present we are brought into the dust of death.

12. After this, admiring the mercies of our God, and the unsearchable depth of his counsels, who worketh & turneth all things, even our own sins unto our good; who leadeth us in such ways and wildernesses, where fiery serpents and scorpions are, & drought without water; which maketh us follow him when his way is in the sea, and his paths in the great waters, and his footsteps ar not known; in all which dangers he defendeth us, & afterwards bringeth us into his rest: we say the Lord dwelleth in a dark cloud, Verily thou ô God hidest thyself, ô God the savior of Israel; how unsearchable ar thy judgments, and thy ways past finding out? Then minding our frayl estate in this flesh, how we are sold under syn, & do trespass against God every day, and cannot do the good that we would▪ we abase our horns unto the dust, and by reap̄tance do die daily, washing Christ's feet with our tears, knowing that notwithstanding the communion that we have with him here by faith, yet are we but strangers and pilgroms on earth, and whiles we are at home in the body, we are absent from the Lord; whiles our flesh is vpō us we shall be sorrowful, and whiles our soul is in us, it shall mourn. Therefore strengthening our weak hands and comforting our feeble knees, we make straight steps unto our feet, being careful & circumspect least Satan further circumvent us, seeking to make an end of our salvation with fear & trembling, giving all diligence to join virtue with our faith, and to make our calling and election sure; for behold the righteous have [for their sins] recompense in the earth and are scarcely saved, where then shall the ungodly & sinner appear? but we which believe in Christ, expect with patience our full redemption, & as we have cast our burden on the Lord, and committed our poor selves unto him; so we are persuaded that he is able to keep that which is committed unto him against that day, even to keep us that we fall not, and to present us faultles before the presence of his glory with joy; where we shall always behold his face, and being quite freed from our sins, & from all possibility of ever synning more; shall perpetually serve and honor him, with his Angels at his right hand, where pleasures ar for evermore.

Isa. 50. 10.

CHAPT. XV.

The name of Angel, which is in English a Messēger, is in y ^e scriptures attributed, 1. to our Lord Christ; 2. to the spiritual creatures in heaven; 3. and to some certain men on earth, employed in the message and service of God.

2. Christ, is the Angel whom God sent to bring Israel out of Egypt, in whom God's name is, and is therefore called the Angel of his Face or Presence, even the Face of God itself; the Angel of the Covenāt, whom the Israelites desired; the Angel that delivered Jacob from all evil; the Angel that dwelt in the bush, whiles it burned and was not consumed; who was the God of Abraham Isaac & Jacob; the Angel Jehovah, who emboldened Gideon to battle against the Madianits, and was with him in the same; the Angel with the golden censer that giveth many odors to the prayers of all Saints, and out of whose hand the odors with the prayers go up before God in his throne. He is no created Angel, but the creator of Angels, and all other things in heaven and earth; therefore is he the Archangel, the head of all principality and power the first of the chief Princes, even Michael our prince, whom all the Angels of God do worship. Of him and our communion with him is before spoken.

3. The ministers of God, though mē on the earth, yet for the service wherein they be employed ar called Angels or Messengers. Such were the priests in the time of the Law, as Malachi entitleth them; such was John the Baptist; & such ar Christ's ordinary ministers the Angels of the Churches. Of whom it remaineth to be spoken otherwhere.

4. The blessed spirits which are about the throne of God, where thousand thousands minister unto him, and ten thousand thousands stand before him; these heavenly creatures being often sent forth into this world on God's message, are therefore most properly & usually called Angels. Of thē do we treat in this place. These ar wise & excel in strength, and in all ready and swift performance of the will of God; They ar Thrones; Dominions, principalities, & powers, they ar the chief princes above all the princes of the earth; and the title of God's is given unto them: God imparteth to them his counsels and useth their ministry in the government of the world.

5. These heavenly creatures, ar parties in the communion of the Saints, as is before touched; for they & we hav all one head which is Christ, & are all elect to be partakers of the glory of God forever. But because they are spirits, and hav not flesh and blood as we; therefore the fellowship between them and us is spiritual, to be learned out of the scriptures, and discerned by faith, not by ey-sight. Again God hath in ages past, before y ^e incarnatiō of Christ, more employed them outwardly in reveling his will unto men, then in these last days he doeth; since he hath opened unto us the whole mystery of his counsel, by his Son. Yet as at the giving of the Law, when the Lord came from mount Sinai, & rose up from Seir unto his people, he came with ten thousands of the Saints: so in the time of the Gospel, when his feet stood on the mount of Olives, the Lord our God came, and all the Saints with him, to do him worship and minister unto him; to guard his throne & church; & to be sent forth in ministry for their sakes w ^ch shall be heirs of salvation.

6. Somtimes the Angels appeared in visible forms of men, and for a while so conversed with men, eating and drinking, and talking familiarly of the matters whereabout they were sent; as in the history of Abrahā & Lot is to be seen. Somtimes they appeared in more glorious shapes, like winged creatures, and so would treat with men about their affairs vocally: but their celestial majesty, then much daunted the sons of Adam. Sometimes they appeared, but spake not; & again sometime they spake, whē no mention is made of their appearing.

7. The causes also and effects of their appearing, were many and weighty. For by them Abrahā was told of the birth of Isaac; & the destruction of Sodom; Manoah & his wife, of y ^e birth of Samson; Zechariah, of y ^e birth of John the Baptist; Mary, of y ^e cōceptiō, & y ^e shepherds, of y ^• birth of our Lord Christ; the womē of his resurrectiō; & the Apostles, of his second coming at the last day. By them Zechariah was certified of the restauration of Jerusalem; Daniel was informed of the state of the church from his time to Christ; and John, of the * estate thereof, frō his days, to the worlds end. By them, Lot was delivered from the burning of Sodom; Shadrach, Meshach, & Abednego, from the fiery furnace; Daniel, from the Lions mouths; & Peter, out of Herod's prison. By them, Abraham's servant, was guided in his journey; Philip, was directed to go and preach to the Eunuch; Paul to the Macedonians; Jacob, was encouraged in his going towards, & retourning from Mesopotomia, Elijah, was refreshed with food in his flight frō Jezebel; Joseph was counseled to flee with Christ, from Herod's persecution; and Paul was comforted against peril of shipwreck. Their ministry was used at the giving of the fiery law on mount Sinai; their melody was heard at the birth of the Lamb, that reigneth on mount Zion; and they still sing loud his praises about God's throne; and they shall be the harvestmen to reap the earth and to sever the bad from among the just, at the end of this world.

8. They ar God's powrful instruments as for smiting the wicked with sore diseases; so for the help and healing of our sicknesses, when it pleaseth God so to employ them: as appeareth by that famous miracle, often wrought in the pool at Jerusalem, whose waters were at certain times troubled by an Angel; after which stirring, who so first stepped in, was made whole of whatsoever disease he had. In memory of which heavenly grace, the place was called Beth-esda, that is the house of bountifulness or mercy.

9. And although now a days they appear not visibly, nor afford us such outward help: yet are these heavenly messengers, still secretly employed for the safeguard and benefit of the Saints. For who so dwelleth in the secret of the Most high, and lodgeth in the shadow of the Almighty; over him (as the Psalmist saith,) God giveth his Angels charge to keep him in all his ways: yea even unto little children doth their care extend, & as the embroydred Cherubims environed the Tabernacle, so do those heavenly soldiers cōpass and guard God's true tabernacle the Church. And whereas we are in danger two manner wise, 1. by our own infirmity, 2. and our enemies might & subtlety: these watchmen and guardians of our salvation, do succor us in both. For as the mother, carrieth in her arms the child which cannot well go; so these do bear-us-up in their hands, that we hurt not our foot against a stone; and when we are besieged by our foes, these pitch round about us, and deliver us; being as a bulwark betwixt the fiends, even all our enemies, and us. So that if God gave us to see with the eye, as we are taught to believe by faith; we might behold with Elisha's servant the mountains to be full of horses & chariots of fire round about us: and would say with Jacob, This is God's host. Neither do they only save us from peril; but as heavenly warriors that excel in strength, they fight against our enemies, pursuing and scattering them, as chaff before the wind; like as at Hezekiah's prayer, an Angel came and killed 185. thousand of his foes. And as they attend upon us in our life, so do they also at our death; being sent to fetch our flitting souls, & carry thē into Abraham's bosom, in the Paradise of God.

10. These things as those blessed spirits the sons of God, do at the commandment of their heavenly father, redily and cheerfully, for his elect: so also ar they beholders of our ways & conversation, & affected (after their spiritual manner) with the things they see in us. For they ar, evē the thousand thowsāds of thē, as about God's throne, so about the four living creatures & the 24. Elders, together with them magnifiing Christ the killed Lamb, & prostrate on their faces do worship God, and give glory unto 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 wisdom unto them. Loving also they ar, glad and desirous of our good; as appeareth by their glorifying of the Lamb that was killed for us, not for them; and by the joy which they have, when any one of us converteth from our sins; as Christ hath shown. Witnesses they ar with the Lord, of the charges & contestations laid upon us, for the observing of our duties; as by the Apostles words to Timothy, we be taught. Wherefore we ought holily, righteously, & soberly to carry ourselves, in all our actions; seeing we ar a spectacle to those heavenly Flames, and are come to the great assembly 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 John for the revelations shown him would hav done; the Angel refused, and said, See thou do it not. If therefore we hav need of succor let us pray unto our Father, and he can send us legions of them; and if we would give thanks for their help, & offer a sacrifice; themselves hav taught us, to offer it to the Lord; whose servants they are, even fellow servants with us; though much more excellent, able, and obedient. He it is, that sendeth them forth, for our sakes which ar heyrs of salvation; he also will change this our corruptible estate, & cloth us with immortality, and make us equal to those holy Angels, and give us • place among them: whose cōmuniō at that day we shall fully enjoy, together with them serving our God, and lauding his Majesty, in his own blessed presence forever.

CHAPT. XVI.

God who hath chosen and called us in Christ from this world, and fellowship of all wicked ones therein, to be his, and to serv him: hath further required at our hands, that we which ar called, should not live alone, or a sunder by ourselves, but join together, and so entertayn and nourish, a loving & holy communion one with another, in the unity 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 & said, it was not good for him to be alone, and therefore made him a help meet for him: but after, when we were corrupted, there was much more need of fellowship one with another for our mutal help and comfort. And many are the benefits which we reap hereby; evē as on the contrary, 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 Egypt, to lead them into Canaan; whiles thither they were traveyling, even in the wilderness caused he a Tent to be made, for himself to dwell among them, and in midst of their tents; which when it was perfected, he took possession of, filled and sanctified it with his glory; commanded also the people; thither for to bring their services and their sacrifices; promised there to meet with thē, to speak there unto them; whereupon that place was called the Tent (or Tabernacle) of Meeting or Congregation. And whereas this Sanctuary was flitting & moveable not only in the wilderness, but also in the land of Canaan: therefore God gav Israel a charge by Moses, that they should seek the place which he should choose out of all their tribes, to put his Name there, and there to dwell; that thither they should come, to sacrifice, and rejoice before the Lord; themselves their children, and their servants; there to keep their solemn feasts, and take heed they offered not in any other place. For he had told thē, whosoever, Israelite or stranger sojourning among them, that resorted not to this Tabernacle with his oblations, but sacrificed other where, either within or without the host, that man should be reputed as if he had shed blood, or offered unto Devils; and was to be cut off from among his people. This tent, (together with the Ternple which for like holy use, succeeded 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 house and habitation; & should therefore gather themselves together in his name, to keep their spiritual feasts, not withdrawing from, nor leaving the mutual assembling or fellowship that they have among themselves; for who so repayreth not to the Church the true Jerusalem, of all the families of the earth, there to keep the feast of Tabernacles, & worship the king the Lord of hosts; no rayn (of God's grace or blessing) shall come upon them.

3. This gathering together of the Saints, is not a bare assembly or concourse only, of people; but a near uniting and knitting of thenselves, in one holy communion and fellowship. For as the foresaid Tent was made of many courtaines, but all of thē so coupled one to another, with loops & taches, that they were but one Tabernacle; and as the many costly hewed stones, wherewith Solomon built the Temple, whē they were laid together, made one Howse wherein God had his habitatiō: so the servants of Christ though they be many, yet are so built & coupled together by faith, that they grow unto an holy temple in the Lord, to be the habitation of God by the spirit; and are built as a city that is compact together in itself. Which near conjunction is further set forth, by similitude of a body, wherein there be many members of several shape & use, yet by the wisdom of God so united & set together, that there appeareth a goodly frame and proportion of the man; and every lim so fastened to other, and all the parts so serviceable needful & comfortable ech to other, that they cannot without pain, loss, and deformity be pulled asunder: even so the Saints of God, ar (as the Apostle saith) one body in Christ, & everyone, one another's members; being by one spirit all baptized into one body; w ^ch is called Christ's Church or Congregation, because we ar gathered and joined together unto him our head, by whom all the body being coupled and knit together by every joint, for the furniture thereof, (according to the effectual power which is in the measure of every part,) receiveth increase of the body unto the edifying of itself in love.

4. The strength & virtue of this union of the Saints, proceedeth from the unity of their Faith and spirit. For faith is the door, by which we hav entry & access both unto God, and into his Church or assembly, which thereupon is called the multitude of the faithful, or believers; even the howshold of faith. And as by it we ēter into this society so being entered, we there build up ourselves in our most holy faith; by it we * live, by it we stand, by it we all ar the sons of God, the seed of Abraham, & consequently heyrs by promise, of the blessed inheritance, and so do enter into his rest. Which faith because it is one as the Lord is one, and is by his holy spirit communicated with all the Saints; it is therefore called the commune faith, from which, the communion of faith, that is of all Christian duties do flow; and especially is seen in our conversing together, for the better performance of them. For as Christ prayed, that they which should belev in him, might all be one, as the Father & He were one, in and with another; so the effect of that his prayer appeareth in the union & communion of the first believers which were of one ha •• & of one sowl, and continued daily with one accord their meetings and fellowships for duties both spiritual & human. Of which happy day the Lord did foretell by his prophets saying, I will give them one heart and one way that they may fear me forever, for the wealth of them and of their children after them; and I w •• make them one people, in the land, upon the moūtains of Israel; & one king shall be king to thē all; & they shall be no more two people's, nor divided anymore henceforth into two kingdoms. This fellowship ought all men to labor that they may come unto; and being come, there to abide; endeavoring to keep the unity of the spirit in the bond of peace, and to continue in one spirit & in one mind, fighting together through the faith of the Gospel.

5. The causes why God requireth this gathering and knitting together of ourselves, are these. First for the better service of his Majesty, which he most esteemeth when it is done of us with joint consent and agreement, that we with one mind & one mouth, praise God even the Father of our Lord Jesus Christ, and (as the prophet saith) serve him with one shoulder. And for this cause, at the first constitution of the Church of Israel, he commanded that at their solemn feasts they should, all the males, three times in the yere appear before the Lord Jehovah, (besides their usual meetings on the Sabbaths,) which fests were called holy assemblies or convocations, and had special days for calling and assembling the people, wherein God's word was read & expounded unto them; his name magnified▪ with songs & praises; the people answering Amen, bowing down and worshiping; sacrifices were offered for the whole congregation; feasts were celebrated with relief of the poor; and the people received a blessing, in the name of the Lord. Which open & solemn service, as it was pleasing to the Lord, who there required the service, offerings, & all the holy things of all 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 & maintain that public worship, appointing the Priests & Levites for the burnt offerings and peace offerings, to minister and to give thanks, and to praise in the gates of the tents of the Lord; and the faithful used to frequent that place, and those solemnities, that they might praise God in the midst of the congregatiō, among much people, & there declare with the voice of thanksgiving, and set forth all his wondrous works; & pay their vows unto him, in the presence of all the folk, within the courts of his house, which he had chosen for his rest forever, loved there to dwell, and delighted therein. They used also to call the people unto the mountain, there to offer the sacrifices of righteousness; to stir up, and exhort one another, to bless God in the Assemblies, and exalt him in the congregation of the people. The like public worship, the Lamb solemnizeth unto his Father, whiles he standeth vpō Mount Zion with his 144. thousand; where the voice 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 song before the throne. And there Christ's praise is of God, in the great assembly, his vows he performeth before them that fear him, he declareth God's justice and mercy, his truth and his salvation. Whose praise therefore is heard in the Cōgregation of Saints, Israel joying in his maker, and the sons of Zion rejoicing in their king; saying Halelu-jah, salvation and glory & honor & power, unto the Lord our God; Halelu-jah for the Lord God almighty reigneth.

6. An other cause of the joining together of the Saints; is their edification, in the knowledge and fear of God. For although they have his word privately to meditate therein day & night, which also he blesseth unto them; yet in his church or assembly he more plentifully poureth out his blessings, as he promised by Moses, In every place where I shall put the remembrance of my name, I will come unto thee & bless thee. And as his name was in his house and Temple, so there he appointed ministers to rehearse or make mention of the same, to teach Jacob his judgments and Israel his laws. Which Law when he first gav unto them, he said unto Moses, Gather me the people together, & I will cause them to hear my words; and when afterwards it was solemnly repeated, every Sabbath yere; by like commaundment the people were to be gathered together, 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 days, it was foretold, how many people should provoke one another to go up to the mountayn and house of God, where he would teach them his ways, and they would walk in his paths; because the law was to go forth of Zion, & the word of the Lord from Jerusalem. Wherefore Christ often visited the Temple and synagogues, (as did also his disciples,) to show how he regarded the assemblies of his people, in which he uttered so many gracious words, and wrought so many great miracles. And after that he had gathered a new people to himself, they also usually met together, for the food of God's word, and other holy things, in the churches or assemblies; where Christ had given gifts unto men, in the persons of his officers, for the gathering together of the Saints, & edification of his body. Then the nations walked in the light of Jerusalem, & there the Lord gathered his sheep into their folds, where they might grow and increase; & set up shepherds over thē, 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 up that which was broken, and strengthened the weak, by the doctrines of his gospel. There God is very terrible in the mystery of the Saints, whiles by the fire of his spirit, he causeth on earth & in his heavenly temple, lightnings, and Voices, and thunderings, and earthquake, and much hayl. For the words that his wise men there speak, given by him the One pastor, are like go • ds to excite and stir up our dull nature, that being pricked in our harts we may be drawn to repentance; like a fire to devour y ^e adversaries; like a two edged sword to execute vengeance; like a • anmer to break the stone; like mighty weapons of war, to cast down bulwarks, and whereby the wise goeth up into the city of the mighty, and casteth down the strength of the confidence thereof. Again, there are uttered y ^e words of life, which qui • ken the hearers, and bring thē o • of the graves of syn; the words o • reconciliation, which make peac • between God and the conscience are as flagons of wine, and comfortable apples, to refresh the si • sowl; even the words of salvation▪ and of eternal life. These Chris • putteth in the mouths of his ministers; and by the oil 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; whereupon such as are planted in the Lord; house, do flou • ish in his courts, & still bring forth fruit; their leaf fadeth not, neither doth their fruit fail, because their waters run out of the sanctuary.

7. A third reason of the Saints gathering together, is that they might the better resist the commune adversaries. For there is war continual, between the serpents seed and the church; and they band themselves together, to bese • t the • ents of the Saints and the beloved city. Against that kingdom of darkness, God gathereth and setteth a contrary kingdom, a band of Christian soldiers, or heavenly warriors, the host of the Lord; who standing & fighting together under the banner of his gospel, by the conduct of his Spirit, and Christ their captain; are an help, strength and comfort one to another. These come willingly, at the time of assembling Christ's army in holy beauty; among them ar guides and leaders, the overseers of the Churches, as the chariots & horsemen of Israel; they ar all furnished with the armor of God, having his word for asword, his faith for a shield, his salvation for a helmet upon their heads. These weapons of their warfare, ar mighty through God; and here are more shields & targets, thē hung on David's tower; the trumpets of the Lord do sound an alarm against the enemies, and in their conflicts the people of God do help one another as need requireth, whereby they ar emboldened and comforted among themselves, ar terrible to their foes as an army with banners, and having fought together 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, do triumph in glory.

8. A fourth cause and benefit of this society, is the mutual aid strengthening, and consolation one of another in all other Christiā duties both public & private. For as the several members of a man's body ar serviceable to the whole and each to other; so ar the Saints among themselves, having everyone their measure of faith, their diversity of gifts and graces from God, that what is wanting in one, may be supplied by another. 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 unnecessary, but may be beneficial to the greatest. For as yton sharpeneth iron; so doth man sharpen the face of his friend. And hence do arise the mutual exhorting and building up one of another in the faith laboring together unto the truth; admonishing the unruly, comforting the feeble minded, bearing with the weak, considering one another to provoke unto love and good works; rebuking for syn & trespass, confessing of faults one to another, & praying one for another, bearing one another's burden; rejoicing with them that rejoice, & weeping with them that are in trouble; communicating to the afflictions and distributing to the necessities one of another; visiting them in sickness, mourning & laboring together in prayer for thē; with many other offices of like nature, for the refreshing of soul & body; all which ar found and felt in this holy communion and body, wherein if one member suffer, all suffer with it; & if one be had in honor, all rejoice with it; so near a conjunctiō doth God's spirit work in the hearts of the faithful, 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 and society of the Church been always praised, sought for, loved and esteemed. For as God though he love his people, and hath all his saints in his hand; yet loveth the gates of Zion, above all the habitations of Jacob: so his people likewise hav loved the habitation of his house, & desired this one thing of the Lord, y ^t they might dwell in the same all days of their life, to behold the Lord's beauty and to inquire in his temple▪ esteming a day in his courts better thē a thousand other where; lamenting their lot when they were exiled therfrō; & pouring out their very heart, when they remembered how they had gone with the multitude into God's house, with voice of song, praise, and solemnity; for which now their souls longed, and even faynted in thē. Yea the very ways of Zion lamented, when no man came to the solemn feasts; & Israel mourned, when the Lord had destroyed his congregation, caused the feasts and Sabbaths to be forgotten in Zion, and forsaken his altar; their heart was heavy, & their eyes dim, because the mountain of Zion was desolate. And so comfortable was the fellowship of God's children, unto the Apostles themselves (though they were the pillars & foundations of the church, & needed this help less then others,) that they often longed to see the brethren, for their comfort, through their mutual faith; and earnestly entreated the help of their prayers, even as they again prayed for them, had great joy & consolation in their love, and holy walking in the truth; yea esteemed them the crown of their rejoicing, their glory & their joy. Even Christ himself in the heaviness of his heart, sought comfort by the prayers of his disciples; to teach us how to esteem the fellowship of the faithful.

10. Of all these, and many moe blessings, are those deprived, that refuse or neglect to unite them selves with Christ in his Church; or do with draw & separate themselves therefrom, to live alone, as in the desert; or to frequent the company of the wicked. They want the benefit and comfort of God's graces in his childrē, they want the help, strengthening, and encouragement in time of trouble; and the labor of such foolish ones do •• weary them, because they kno • not to go into the City; they a • exposed to many perils, like wa • dring sheep upon the mountay • ready to be devoured of the w 〈…〉 beasts, and made a prey unto S 〈…〉 tan. If they err, there is none to 〈…〉 duce them into the right way; 〈…〉 they be wounded or broken, the • is none to bind them up; if they 〈◊〉 in misery and want, there is none 〈…〉 give thē so much as husks to •• t if they fall, woe unto them, 〈◊〉 there is not a second to lift them 〈…〉 What remaineth then, but seeing Wisdom hath built her house, fu • nished her table, and invited t 〈…〉 poor and simple unto her fest: th 〈…〉 all repair thither without excu 〈…〉 or delay, there to eat that whi 〈…〉 is good and let their fowl delig •• in fatness; remembering how it is wri 〈…〉 ten, the Lord added to the church from day today, such as should be saved And if any know not the place, of their repast, or fold of Christ; let them beseech him whō their sowl loveth, to show them where he feedeth, & maketh (his flock) to lie down at noon; least they turn a side to the flocks of his companions, or remain still in dispersion; For behold how good & how pleasant it is, brethren to dwell even together! for there the Lord hath commanded the blessing, life everlasting.

CHAP. XVII.

The calling of the Saints into communion, we hav seen to consist of two branches, 1. A separation from the wicked of the world; 2. and a collection or gathering together of themselves in the faith & love of Christ. Which two things were also implied in the first calling of our father Abraham, when he was willed; 1. to get him out from his country, kindred, and fathers house, (which were idolaters:) 2, and to come to the place which God would show him, (where he & his posterity, might serv & obey the Lord. It remaineth yet further to be spoken, of the covenant and communion, that the Saints enter into, & keep among themselves.

2. This congregation of Saints, when it is at the greatest, is but a little flock and small remnant; being compared with the multitudes of y ^e world: but the beginnings hereof, are marvelously weak, small and cōtemptible; like the grain of mustard-seed which is the least of all seeds; and as Israel, which were the fewest of all people's. For God taking them one of a city & two of a tribe, and these the foolish, weak, and vile of the world, the poor, the maimed, the halt & the blind, whose dwelling is by the highwayes and hedges, he brings thē neither by an army, nor strength, but by his own spirit, into his house and kingdom, where though there be but two or three gathered together in his name, he is in the mids of them. These being once borne of God, begotten by the immortal seed of his word, unto the faith of the Gospel; know also that there is a Jerusalem from above, which is the mother of us all; that of Zion it shall be said, Man & man, (that is many men) are borne in her, & the Lord will count when he writeth the people, He was borne there; therefore they seek to enter into this estate and happy communion; they ask the way to Zion with their faces thitherward, saying, Come and join to the Lord in a perpetual covenant that shall not be forgotten.

3. This covenant which they make together, standeth upon two pillars; 1. to keep their faith in God by Jesus Christ, 2. & to observe his laws in love. In both these are they to build up and help forward one another, saying, all people's will walk everyone in the name of his God, and we will walk in the name of Jehovah our God forever and ever. Herevpon follow their assembling or gathering together for the instruction one of another; their mutual ex hortations to continue in the faith grounded & stablished, & to stand fast therein; their prayers one with and for another, that Christ may dwell in their harts by faith; their rebuking such as teach unwholesome doctrine, that so they may be hayl or sound in the faith; of which if any make shipwreck, they ar to be thrust out of the communion of the Saints, and delivered unto Satan. And for their conversation, they set up the Lord in that day to be their God, and to walk in his ways, and to keep his ordinances, and his commandments and his laws, & to hearken unto his voice: & they promise to walk in y ^e paths of God as he shall teach them; from whence arise (both publicly and privately) their mutual love & care ech of other, provoking unto love & good works, & walking worthy of their calling whereunto they are called: their admonitions and reproofs one of another when they syn, seeking to restore them with the spirit of meekness; but withdrawing from the disobedient, & putting away such as are wicked from among them.

4. Unto this covenant, ar all that make profession of faith and obedience, to be admitted, without respect of persons; for in Christ Jesus there is no difference of Jew or Gentile, of rich or poor, of bond or free, of male or female, for all are one, and alike redeemed by his blood, whereby he hath confirmed the covenant for the many; and he hath poured out his spirit upon all flesh, upon sons & daughters, upon old and young, upon servants and mayds. And together with themselves, their infants also ar recived, by virtue of God's, promise unto Abraham, which promise by Christ is confirmed unto us, with all the benefits & privileges of the same. Which infants, though they want discretion to perceive the favor of God for the present; yet want they not sanctification, but ar holy, if but one parent believe in Christ, & this through the mighty work of God's 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 upon him from the womb; and he was their God, from their mothers belly.

5. And as the number of believers groweth, so ought they to gather together and we accept into our fellowship, all that gladly receive the word; even such as be weak in faith must we receive, bearing their infirmities after Christ's example, who would not break the bruised reed, nor quench the smoking week, but nourish it rather by the oil and breath of his spirit, that it might burn bright. And if notorious infamous sinners, repent and believe 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 cleansed by his blood, and received to the glory of his father. Which grace of his David did fore shadow, unto whom there gathered all men that were in trouble, & all men that were in debt, and all those that were vexed in mind, & he was their Prince. Also when God converteth the child and not the father, the servant and not the master, the wife and not the husband, the subject & not the magistrate; such as he calleth must come to his church; we also must admit, knowing that Christ hath said, he cameto set variance betwixt parents and children, so that a man's 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 governors; but let every man (as saith the Apostle) abide in the same vocation wherein he was called. The believing wife, may not forsake her unbelieving husband; nor the servant his master; and every sowl must▪ be subject to the higher powers, even to every human creature for the Lord's sake. As Christ's kingdom is not of this world, so neither doth it destroy or abolish the policies of the same, but maintain 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 unto this estate of grace, (for no man cometh unto Christ, except the Father draw him; faith is the gift of God not of men, & he addeth to his church such as he will save:) so neither can any creature hinder this good work; but when Christ draweth us, we will run after him; & when he effectually calleth us, we will leave father and friends and all to follow him. And as our gathering together is in his name, so must we defend it by his authority, answering as did the Apostles to thē that blame us, we ought rather to obey God then men.

7. But forasmuch as the Saints are dispersed over all the face of the earth, in several cities & countries; God requireth not y ^t they should all go to one place; for that could not stand with civil policy, neither were possible for them to perform. Therefore, albeit whiles the seat of his church was in the little land of Jewry, he commanded all the men to appear together before him at Jerusalem, thrice every year: yet when all nations were admitted into his covenant, adopted to be Abraham's seed, & the Israel of God; he gathered them together by his Apostles, in several cities where they dwelt, and so established many congregations in one country, as the seven churches in the lesser Asia, the churches of Galatia, of Syria & Silicia, and sundry other mentioned in scripture, do witness; even in Judea were moe churches planted as the Apostle Paul noteth.

8. And God which called the people unto his faith; furnished them also with divers gifts of his spirit, wisdom, and knowledge, & prophesy, & tongues, and many other graces wherewith he adorned the spouse & bride of his beloved son; that by them they might serve him, and help, comfort, and edify one another 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 souls, and to feed and rule them with the word of God. These for their gravity ar called Elders; for the charge committed 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 Savior's, by the doctrine of the Gospel, saving those that hear them. Yet are not these Lord's over God's 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 mouths of these ministers and the other menbers of of the church, ar children begotten & multiplied daily, that Ierusalē enlargeth the place of her tents, and they spread out the curtains of her habitations. For she increaseth on the right hand & on the left, until this host of our David become great, like the host of God; & his seed, as the army of heaven that cannot be numbered. By the same word, as by milk and wine, ar the people nourished up unto life eternal; & their covenant w ^t God & one with another, ar the two staves, Be wtie & Bands, which Christ the good shepherd hath taken to feed and rule his flock. His covenant with them, is Beauty or Pleasance, for by it he giveth thē knowledge, which is pleasant to their sowl, as is also himself and his ways. By this covenant he confirmeth his spirit vpō thē & his words in the mouth of thē & their seed, w ^ch words are pleasant & as the honey cōb, sweetness to y ^• sowl, & health to the bones; which causeth thē to desire that they may dwell in his house all their days, to behold his beauty, and always they say, Let the Bewty of the Lord our God be upon us. His other staff, Bands, conserveth the brotherhood of his people, whereby they ar linked together in love, laboring to be all of one mind, one suffering with another, loving as brethren, living & growing together as one tree or staff in his hand. This brotherhood the Saints are all exhorted to love, and endeavor to keep the unity of the spirit in the bond of peace, being clothed with the bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing & forgiving one another, even as Christ forgave them; and above all these things, having Love, which is the bond of perfectness.

10. Sometimes God bringeth unto his faith and church, the governors & great men of the earth; whose authority and scepters are a great help to the conservation of true religion, and outward peace of his people, by their defense 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 souls, like weyned childrē; learning daily from the ministry and book of God, to fear the Lord & to keep all the words of his law, that their harts be not lifted up above their brethren; They are with them to begin & end the public worship of God; they may not take of the people's inheritance, nor thrust them out of their possession; they are to conteyn as well themselves as their subjects in the obedience of Christ, to be foster fathers and nourses of the church; unto which they have brought their glory and their honor; expecting a better and an eternal glory with all Saints in the kingdom of God. For there is a covenant between them and their subjects that they will be the Lord's people, yea thenselves are the foremost to make it, & to order all things in their kingdoms according to God's word. As that good king Josiah in the assembly of all his people, both great and small, first covenanted himself to walk after the Lord, and to keep his commandments & his testimonies and his statutes, with all his heart and with all his sowl, that he would accomplish the words of the covenant written in God's book: and then caused all that were found in Jerusalem and Benajamin, to stand to the same.

11. But because in times of worldly peace, many will press to enter into the church, for company, favor, or fashion sake; which otherwise would never regard the same, being profane, idolatrous or irreligious, the children of this world: therefore care must be had that no such unclean wicked persons be accepted. For though the gates be open, that the righteous nation which keepeth the faith, may enter in: yet seeing it is said, that the way shall be called holy, & the polluted shall not pass by it; that Jerusalem shall be holy, & no strangers shall go through her, nor a Canaanite be anymore in the house of the Lord of hosts: there must be seen in them, the seed and foundation of religion, before they be received, namely repentance fiō dead works, & faith towards God. For this was the voice, of the crier that proclaimed the kingdom of heaven; which they that obeyed, wer baptized unto remission of sins; the residue were rejected, as a viperous generation: the same thing also Christ made the beginning and groundwork of his kingdom, saying Repent, and believe the Gospel. Until therefore, such willingly receive and confess the truth, renouncing their former evil ways; promising submissiō, meekness, & obedience in the faith of the Gospel: until the wolf have, learned to dwell 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 admit them into communiō with us, (for what part hath the believer 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 us (jointly,) to build an house unto our God, but we ourselves together will build it, unto the Lord God of Israel. And as there were porters in the four winds or quarters of God's ancient house; evē porters set, that none that was unclean in anything, should enter in; and diligent watch and ward was kept at the gates of Jerusalem, for fear of enemies: so in this new and Christian Jerusalem, though the gates thereof be never shut, yet is there such watch to be kept, that no no unclean thing may enter into it, neither whatsoever worketh abominatiō or lies, but they w ^ch a • written in the Lambs book of life.

12. The Saints being thus gathered, as a people that shall 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 built as a city compact together in itself, and growing up in Christ the chief corner stone unto an holy Temple in the Lord: are made the habitation of God by the spirit, and do dwell alone in safety, in a land of wheat and wine, also their heavens do drop the dew. For the graces of God, by his word and spirit, are as a river of water of life clear as crystal, proceeding out of the throne of God and of the lamb, whose streams make glad this city of God, and moisten the trees planted in this gardein. Yea God himself dwelleth here, & is in the middes of it, therefore it shall 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 injury of enemies, making the bars of the gates strong, and in itself he setteth peace, and this not in one, but in all the churches of the Saints, amids whom he walketh, visiting and knowing their works and all their ways. which churches though they be many in number, yet are they one in unity. To them all, he hath given one faith order and canon, to be kept forever unto 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 cloud, & by night in a pillar of fire, to give them light, that they might go both by day & night: so hath he created (according to his promise,) upon every place of mount Zion, the church under the Gospel,) & upon the assemblies thereof, a cloud & smoke by day, and the shining of a flaming fire by night, that all Christiā churches, have frō him their directiō & protectiō; whiles in the ministry of his word & spirit, he speaks unto thē as in y ^e cloudy pillar; & is their shelter against the tempest, their shadow against the heat. For which grace, praise ye God in the Assemblies; even the Lord, ye that are of the fountain of Israel.

13. Thus every Church is like mount Zion, fair in situation, the joy of the whole earth, the city of the great king, in y ^e palaces whereof God is known for a refuge, w ^ch he will stablish forever, and where his people wait for his mercy in the mids of his temple. And as the house of Jacob, walketh in the light of the Lord, which shineth in the face of Christ, in which light they believe, that they may be the children of the light: so also they, even all nations and people which are saved, walk in the light of the church, which it hath fi ō the Lord who is her light everlasting, her sun & shield, in whose light she seeth light. This is y ^• city of truth, the mount of holiness, the secret and congregatiō of the righteous; which looketh forth as the Morning, fair as the Moon, pure as the Sun; terrible as an army with banners. It is the house of the living God, the gate of heaven, the pillar & ground of truth; all the limits thereof round about, ar most holy; the Lord hath stablished it, & y ^e poor of his people will shroud thenselves in it, the glory and honor of the nations shall be brought unto it, & upon all the glory shall be a defense; it shall be a quiet habitation, a tabernacle that cannot be removed, a kingdom that cannot be shakē, and the nation or kingdom that will not serve it, shall perish: but the people that dwell therein, shall have their iniquity forgiven, and from the day that this city is built, the name thereof is, THE LORD IS THERE.

CHAP. XVIII.

NOW as the faithful are thus cōpact, like living and precious stones, in one holy Temple, and menbers of one body; so havethey fellowship together in all Christian offices spiritual and human, & ech with other do willingly communicate the manifold graces of God. Their spiritual communion may be considered in three things: First in all duties from themselves towards God; as be praises, thanksgivings, prayers supplications &c. which they pour out one with & for another. Secondly in all graces given them of God, as are the words of his covenant, the comforts and seals of the same, opened and applied for the helping forward and assurance of their salvation. Thirdly in all duties among themselves, one towards another, as counsels, deliberations, exhortations, consolations, admonitions, rebukes, censures, and such like: all which for the honor of God and their mutual good, they carefully together do keep & execute.

2. Their communion in the Worship of God, is when at time and place appointed, they all come together, to serve, confess, and praise the Lord, and cal upon his name. For which as Israel of old had their assemblies, where the ministers of God publicly and solemnly uttered his praises, discoursing of all his wonderful works, and giving unto him the glory of his name; made also their requests unto God for their wants, unto all which, all the people said Amen, and praised the Lord: so also in the Apostles days, God's people had still their places of prayer, for which holy exercise, the Christians assembled, & in which they continued with one accord, both men & women. Where the ministers of Christ, gav themselves unto this business, that minding the public state of the church, they might for & with the same, make requests & give thanks, in y ^e ears & understanding of y ^e people w ^ch thereunto answered Amen. These now ar not y ^e prayers or praises-of him alone y ^t speaketh, but of y ^e whole assēblie, w ^ch attend w ^th their ears, assēt with their harts, & seal w ^t their lips, that part of public administratiō; confirming it also by signs and gestures, beseeming such an action. In these, (whither ordinary, or extraordinary with fasting and humiliatiō of sowl, vpō special occasions,) there is a cōmuniō & harmony among the Saints, that with one mind & one mouth do praise God, and their prayer cometh up unto heaven to his holy habitatiō And as the public assemblies of the whole church; so the more private meetings in families, or of other friends for special causes, is both comfortable to themselves, and acceptable to the Lord: for he had promised that where there is a sy • phonie or agreement, but of two o • his together in earth, to desire anything, it shall be given them; so much he respecteth the fellowship & vn • nimitie of his people, and the • gathering together in his name▪

3. But when through distance of place, or other just occasion, they cannot or do not come together▪ as also in their private prayers, which they pour out before the Lord, either some few together, o • ech one apart; the faithful hav yet spiritual communion and benefit by praying one for another; while they remember and make mention of their brethren unto God, rejoicing and giving thanks for his blessings upon thē, desiring things that may benefit & comfort them, praying for deliverance from bāds or other afflictions, for strength & stability in the truth, for remission of sins, or for other graces as the necessities of the Saints do require, for all whō we are exhorted to pray, with all manner prayer and supplication in the spirit, and for special persons, to make more earnest suit, to strive or wrestle together with them, by prayers to God for them. This fellowship is comfortable, to all that know the use of prayer; & how much it prevaileth with God if it be fervēt. Wherefore the Apostles did not only perform this duty for others in their absence, but themselves so earnestly desired it at the hands of all, and trusted for help by it. Also the Saints that were before thē knew well, and nourished this communion, whiles they requested their brethren to pray unto God for thē especially the prophets, whose petitions were exceeding beneficial, not only to the church & mem▪bers thereof, whom they sometime saved from death by this means; but also for strangers; so effectual with the Lord is the prayer of the Saints, and the odour thereof, as sweet incense before him: and a token it was of his heavy indignation, when he for bad his prophets to pray for the people.

4. Concerning the word of God and our fellowship in the same, we hav before seē how God bestowed it specially upon his own people, as a testimony of his grace towards them, though also in a general favor he communicateth it with the whole world. Now the saints whose peculiar right & inheritance it is, must be careful to use it as a commune blessing, everyone in himself, and all of them with and for one another both privately and publicly. Privatly to read & speak of y ^e same, unto their families & neighbors, continually-rehersing or whe • ting y ^e words of God, vpō & unto their children, talking of them when they are in the house, and as they walk by the way, when they lie down, and when they rise up; that so mē may learn & know the scriptures from their childhood, & by them be made wise unto salvation, through the faith w ^ch is in Christ Jesus. And that all Christians, may by this means be able, to exhort & edify one another, in the knowledge & faith of God; may hav their speech gracious always, & powdered with sal • ; may discern truth frō error, whiles by serching the scripture, as did the men of Berea, they see whither the things taught them be so. And this was foretold to be a special part of God's covenant with his people, that his words which he hath put in their mouth, shall no • depart out of their mouth, nor on of the mouth of their seed, nor out of the mouth of their seeds seed, frō henceforth even forever.

5. But in the Assemblies of the Saints, the light of this grace shineth more clearly; for in thē hav the scriptures bē read and preached of old every Sabbath day; there all men hav not only liberty, but ar exhorted to desire that they may prophesy; that is, speak unto the church, to edifying, to exhortation, and to comfort: which is therefore to be coveted rather then other spiritual gifts, because it tēdeath both to the building up of the brethren, and conversion of the unbelievers, and glory of God thereby. Al therefore that hav received this gift, may in seemlines and order use and manifest it, for the profit of the whole & every member; being careful that it be done according to the proportion of faith, & when any speak, that it be as the words of God. And although a woman, in regard of her sex, may not speak or teach in the church: yet with other women, and in her private family, she openeth her mouth in wisdom, & the doctrine of grace is in her tongue. So Marie the prophetess, was guid to the women of Israel, in their songs of thanksgiving: so Priscilla at home, helped to expound the way of God more perfectly to learned Apollos; and was (together with other women) acknowledged of the Apostle Paul, to be one of his fellowhelpers in Christ Jesus. And the Lord both in those days, and before, had furnished sundry holy women with the gift of prophesy, as he promised also by his servant Joel: to teach, that his graces are given unto all as he seeth good to bestow them; though there is a difference between the extraordinary gift of prophesy, givē but unto few, & the ordinary prophesy or exposisiō of scripture, w ^ch is commune w ^th many.

6. Above all other, the Officers given of Christ, for the work of the ministry, the Overseers of the churches, are to study and labor in the word and doctrine, to feed the flocks that depend upon them, to show them the good and right way, to build up the body of Christ, to divide the word aright, to speak it faithfully, to keep nothing back, either through negligence fear or flattery, but to show them the whole counsel of God, & teach thē all the statutes which the Lord hath commanded, not keeping back a word. These watch for their people's souls, as they that shall give accounts; and necessity is laid vpō them, therefore woe unto thē, if they preach not the Gospel. These must hav care both of strong and weak, of sheep and lambs; to feed with strong meat or with milk, as their flock hath need, & is capable. Vpō these the charge lieth, to dress the lamps of God's law, from evening to morning, that they may always burn in the Tabernacle of the congregation; to give to the how should, their portion of meat in season; and to communicate this heavenly Manna with all the Israel of God, that there may be an equality, as it is written, he that gathered much had nothing over, & he that gathered little had no lack.

7. And together with the words of God's eternal covenant, these also dispense the s • als of the same; by which the communion of the Saints is more illustrated & confirmed. For by baptism which is one, we all are made one in Christ Jesus. And as our fathers were 〈◊〉 baptized unto Moses, in the cloud & in y ^e sea; so now under Christ▪ by one Spirit, we all are baptized into one body, whither we be Jews or Greeks, bond or free. Neither can any man forbid water from those which hav received the holy Ghost and faith; it is the commune symbol and pledge of our salvatiō, & (like circumcision,) the seal of our righteousness by faith, even the seal of God's covenant to us & to our seed. The Supper also of our Lord, is to be distributed to all the Saints that can examine themselves, & discern his body therein by faith; and is another seal, as of our union with Christ, whose flesh we eat, and drink his blood; so of our uniting together in his faith. For we (saith the Apostle) that are many, are one bread & one body, because we all are partakers of one bread. Therefore must we come together for this communion, and tarry one for another, that as brethren we may eat and drink and rejoice together before the Lord; which he that refuseth, or neglecteth; is worthy to be rooted out from amongst his people.

8. As the Saints have all a right & interest in the covenant of God, & seals of the same, wherein they have and hold communion together: so have and do they also, in all other Christian spiritual duties, public or private. For all the actions of the Church, being but a practice and performance of God's Law; as the members have their portion in the general, so have they also in the particulars: ech one according to his place, calling, and measure of grace, given him from Christ the head. In the primitive church established by Moses, when public actions were to be performed, the whole congregation was assembled▪ as about the making of the Tabernacle, and all the furniture for the service of God; at the ordination and authorizing of the Priests and Levites; at the first making and solemnizing of the covenant, at the renewing of the same; and at the repetitiō of all the Laws & ordinances of the Lord. Unto all & every of the Israelites, was cōm • nded the care and observation of all God's statutes; that neither all nor any of them, man nor woman, nor family, nor tribe, should forsake the Lord, nor suffer among thē any root to bring forth gall and wormwood; but plainly rebuke their neighbor when he sinned in private, or testify against him in public if they could, and there were need; to bewray & execute judgment upon open & notorious malefactors; even the leprous and unclean, though the trial of them appertained to the Priests, yet all the children of Israel were to look that such were removed out of the host; yea the care of the Priests purity in their administration, appertained to all the people. And long after, both in counsels, and in the redressing of public evils & trespasses, all Israel indifferently, had their hand and presence; as the scripture showeth. Ezra. 10. 1. 9. 12. &c.

9. The churches in the Apostles days had also the like right & liberty▪ for the multitudes of believers. wer both beholders & acto • in the commune affairs; as at the choice & ordinatiō of church-officers; at the deciding of questions & controversies; at the excommunication or casting out of impeniten • sinners; at the choice & appointment of men, to carry the grace or benevolence of the Saints, • their needy brethren; at the receving and reading of the Apostles Letters; and generally, in the public communion and fellowship of the Apostles, & one of another. They were also willed to exhort, • admonish ech other; even the Officers of the churches; to ma • diligently, and avoid, the causer • of division and offenses; & to loo • that † no root of bitterness sprung 〈◊〉 and troubled thē, least thereby many should be defiled.

10. These & the like privileges in the faith and practice of the Gospel ar permitted to all Saints in all churches; which they must use in all sobriety, order, and peace: not presuming above their calling, place, or measure of understanding; nor abusing their liberty to the trouble or annoyance of their brethren. And therefore Elders or Governors ar set to rule the people, and together with the other Officers to wield the churches affairs. By which means confusion is avoided, & order observed in the Assemblies; as was in the primitive churches, where the Overseers and public Ministers, propounded, discussed, & carried matters in seemlines and peace. These guides ar to be heard, reverenced, and submitted unto in the Lord; they attend to the public service of the church, and are as the hand, mouth, & eyes of the same; by such God of old signified his will to the people; & 〈2 pages missing〉

for the obtaining of that promised seed that should bruise the Serpēts head, and bring blessing upon all families of the earth. And until that seed, (which was Christ,) came; our Fathers generally embraced that kind of life, & thought it a dishonor to die childless: a •• since that time, it hath still been kept in, and sanctified unto the church, to such as saw good, or had need so to live; both for the avoiding of syn, and for other help and comfort which that estate affordeth. But they which have from God, the gift to conteyn their vessels in holiness and honor without marriage, and which addicting themselves to the service of Christ, find it best for avoiding the burdens & cares of this life, to keep thenselves single, in virginity or widowhood; are counseled by Christ and his Apostle so to rest. Yet if any mary they syn not; only they must so • ive as if they were not married, & so use all other worldly things, as if they used them not, because the fashion of this world passeth away. And in their marrying, they must have care not to match themselves in an unequal yoke with unbelievers, (for that hath always been reproved,) but only in the Lord: though if they be married to unbelievers before they are called to the faith, they must not then depart, or put away.

3. The faithful man & woman thus fastened in wedlock, are heirs together of the grace of life; and so ought to live in peace and love, the wife being subject to her husband (whose glory she is) as unto the Lord. Their fellowship as it is in spiritual duties, so also in human; such as be living & cōversing together; educatiō of children, government offervants, & ordering of y family; joint labor & diligence for their livelihood; and all other offices, whereby their mutual love, help, and comfort may be maintained, in this honorable state of life, which to forbid any Christian, 〈◊〉 a doctrine of Devils; and which • a shadow of that mystical & heavenly communion between Christ & his church, whiles the man loveth & cherisheth his wife as his own body, the womā again loveth, feareth, & obeyeth her husband. This society endureth until death and cannot be dissolved except for adultery, for which trespass if the magistrate inflict not death, according to God's law; y ^e injuried person may lawfully divorce and put away the offender.

4. The next in the family, a • children; which as they are the inheritance and wages of the Lord, so must they be brought up & nour • ured in his fear; for they are his, & holy frō the womb. And because foolishness is bound in the harts of children, therefore, the parents ar to govern & correct, but without provoking them to wrath, least they be discouraged. For them are parents also to store up, & provide for their maintenance, marriage, and other necessities, what in them • ieth; the children again, honoring and obeying their fathers and mothers in the Lord; & recompensing them, (if they can & there be need,) in their old age & poverty. And they that shall smite, curse, or blaspheme their parents, o stubbornly refuse to obey them; are for such vnnaturalnes, to die the death.

5 Servants ar the last in the family, inferior unto children both in durāce and fidelity; yet as their fellowship may be in the faith, for which their masters should regard them above servants, even brethren beloved: so in civil society they are notwithstanding to be in subjection to their masters, faithful and pleasing them in all things. Of these, there be two sorts, 1. Free or hired servants; 2. and Bōdmen or Sclaves. Of the first sort wer • the poor Israelites, which sold or hired out themselves for necessity to their brethren, or were chaff • ed by their creditors. These were to be well entreated like brethren, not overruled with cruelty; they wer to be dismissed in the seventh, or at furthest in the fiftith year called the Jubiliee. And when they went out, they were to be liberally rewarded with their masters goods. Of the latter sort were the heathens, either bought with price, or conquered by battle; which remained servants always, thenselves and their seed after thē. Servitude, especially bondage, is a judgment of God upon the world for syn; inflicted upon Chams posterity as a curse; yet is the curse by Christ taken away, in whom the bond & the free ar one. And this was the case of many strangers in Israel, as of the Gibeonites the offspring of Canaā, upon whom their fathers curse for outward slavery was inflicted, w ^ch they cheerfully underwent, and had God's favor and blessing vpō their souls; they serving him, and he continewing thē, (though Saul sought to root them out,) & punishing all Israel for their injury. The like was also to be seen in others of that progeny, whom Solomon subdued under servile tribute, & whose children remained among the Israelites after the captivity of Babylon, (as did also the Nethinims of Gibeon,) and wer named the sons of Solomon's servants. When such bondmen ar brought to the faith of the Gospel, their civil servitude is not thereby at an end, no not though they hav believing masters; but they ar still to give honor, and do service, even heartily as to the Lord and not to men; 〈◊〉 they serv the Lord Christ in that estate, and ar his freemen; therefore they should not care for this yoke, yet if they may be free, they should use it rather. The masters, ar to do unto their servants that which is just and equal, knowing that they also hav a master in heaven: they may chasten thē but not oppress them, nor contemn their judgment when they contend with thē. Thus servants notwithstanding their freedom in the faith, ar to be in subjection, and humble themselves under the hand of their governors; they are to obey in labor and attendance, in service at home or abroad, in peace or in war; and both master and servant ar to keep communion together in their holy faith, (wherein is no respect of persons,) without oppression, f • awd, murmuring, or debate; til they end their days in peace, and come to the place appointed for all the living; where small & great do lodge together, and the servant free from his master.

6. This much of families, which being well ordered, and conjoined in the faith of Christ, are as little churches, so called by the Apostle; and ought to hav care, whatsoever be done in others, that God's true worship be continewed in them. The second sort of human society, is in Policies or Commune weals; w ^ch may be diversely cōstituted, lesser or greater, & under sundry sorts of govermēt. As, many families cōpact together in one tribe; many tribes in one nation or Kingdom; many kingdoms in one Empire; & these menaged by one or by many; by Princes, S • natouis, Judges, Kings or Kaesa • s, as God shall dispose, & the public states see best. For all powers are of God, whatsoever be their names, titles ▪dignities or forms of regiment; and when or howsoever they be altered at the discretion of man, (in respect whereof they ar called •• mane creations▪ or ordinances, ) they ar to be submitted unto for the Lord's sake. And this though they be unbelievers; how much more if they also believe, & hav brought their glory to the Church of Christ, and have their portion in the holy land.

7. These magistrates if they be freely chosen of the church, must be of their brethren, men of wisdom and good conscience, who must judge all causes aright, & govern the people in justice, and in the fear of God: whom the Commons are to honor, submit unto, and reverence, in deed, word, and gesture, as to the Lord; for the word of God is committed unto them, and they therefore ar called God's. This subjection is due unto all, whither unto the King as to the superior, or unto the Governors, as they that ar sent of him. It must be both openly & secretly, even of conscience, & not for fear of wrath only. The communion of the faith, is not a cause, why either princes should forsake their place, titles, or dignities; or the people shake off their subjection. For seeing Magistracy is still God's ordinance; none ar meeter to execute it, to hav his word and sword committed to thē, to carry his titles, & to judge in his cōgregatiō, then his own servants furnished with his spirit. And seeing it is still his ministry for the good of his people, y ^e punishment of malefactors, & praise of weldoers; none cā better perform this duty, & be noursing fathers & mothers of Christ's church, then Christians▪ Kings ar not to cast away, but bring their glory & honor to Ierusalē, (as the gentiles do their riches,) & thenselves to minister thereunto.

8. In which ministration, they both maintain and conserve the true religion of God according to his word, & reform things amiss, in themselves and their subjects, (as is before touched:) and also maintain civil peace, by executing mercy and judgment, justifying & delivering the poor and needy, and beating down the oppressor. Such magistrates are eyes to the blind, feet to the lame, fathers to the poor; whose cause when they know not, they seek out diligently; breaking the jaws of the unrighteous man, & plucking the prey out of his teeth. And as their sword preserveth peace at home, so it resisteth injuries from abroad; that they are not only ornaments of commune weals, but their safety and strength under God; and may well be called, (as the Prophets name them,) the Shields of the world. For which cause, all Christians as they may (by Paul's example) be partakers of the benefit of their laws politick; so do they ow homage, service, and subiectiō unto thē, should allow them maintenance, pay them tributes, and other like duties; in recompense of their cares, labors, and employments: that so mutual peace and concord in the communion of the Saints, may all manner ways be conserved.

9. There remaineth yet another sort of civil duties among the Saints, general unto all, married or unmarried, bond or free, magistrate or subject; which are, love, mercy, relief, kindenes, courtesy, and many other the like sociable actions, at all times to be performed, of all persons as there is occasion, and according to their power and place. For Christians are to have care of those that labor among them, a • over them in the Lord, and admonish them; that they have them in singular love for their works sake, & let thē reap their carnal things, which sow unto them spiritual. For God w ^ch willed Israel to beware that they forsakt not the Levite, as long as they lived vpō the earth, because he had neither part nor inheritance with them, but was busied in teaching them the law, & other ministerial actions, for which the Lord himself would be his inheritance: hath also ordained, that they which preach the Gospel, should live of the Gospel. And seeing for the service of Christ in that warfare, they entangle not themselves with the affairs of life, because they would please him that hath chosen thē to be soldiers: they should have their wants supplied by the church, that they be not forced to war at their own cost; but may • a • of the milk of the flock which they feed, & be made partakers of all their goods; which will not only be an encouragement to them in their ministry, but also turn to the great good of such as reliev them, as it is written, ye shall give unto the Priest the first of your dough, that he may cause the blessing to rest upon thy house. And together with them, the poor, the strangers, the fatherless, and the widows, (as was the manner in Israel,) are also to be relieved; to them we must open the hand and lend sufficient for their need, and that without grief of heart, and evē freely, looking for nothing again, but expecting a blessing & reward from God▪ Pilgroms and strangers are to be harboured; our brethren in bo •• to be remembered, as though we were bound with them; the nake to be clothed; the hungry sowl filled; the sick and distressed, to be visited, tended, and comforted; and all other good works, which are to be done unto all men, especially to them which are of the howshold of faith. For these works of mercy, are better then sacrifices; they are odors that smell sweet, a sacrifice acceptable and pleasant to God, who can make all grace to abound towards us, that we always having all sufficiency in all things, may abound in every good work, to an everlasting memory of our justice, the prayers of the Saints for us, with praise and thanks unto God for his unspeakable gifts. These human duties, are so united unto true religion, as God of old commanded them on his Sabbaths and solemn feasts; Christ hath ordained Deacons in his Church, and other Helpers for this ministration; besides the general care of all the faithful; and on every first day of the week, (which were days of the churches assemblies,) such care & provisiō for the poor was made. yea when occasion so required, the Christians sold their possessions & goods, and parted them to all men as everyone had need; which work the Apostles themselves a while looked unto. Good therefore and comfortable is it for all the Saints that have this worlds good, to do good and to distribute, because with such sacrifices God is well pleased; that they be rich in good works, and ready to communicate; that with the godly Tyrians, their occupying and their gain may be holy unto the Lord; whiles they hoard it not up, nor keep it in store, but let it be for them that dwell before the Lord, for food & clothing: by this means laying up in store for themselves, a good foundation against the time to come, that they may obtain eternal life.

10. Concerning other Christiā offices special regard must be had in all our actions of reverence & lov; for towards superiors, & the aged, men must show all honor in giving them their titles of dignity, when they speak or write unto them; rising up; and bowing down before them for honor sake; they may not rebuke, but exhort them as fathers, they are to give them the upper places, and suffer them first to speak in causes; And they again ar kindly to entreat the younger sort as children and as brethren; yet as they may deserve, sharply to rebuke also. Amongst all, there should be, in behavior, seemlines & courtesy; in giving honor, to go one before another; saluting, kissing, and embracing of friends, as there is occasion. In words, softness, meekness and gentleness towards all, without bitterness or wrath, clamorous or evil speaking: even then giving good words, & blessing, when we ar reproached. In actions; dealing friendly, simply, faithfully; neither by force oppressing, nor by fraud deceiving our brethren in anything; ready to give, lend, or pleasure them any way; and unto every honest action easy to be entreated; rejoicing with them for their joy, & mourning for their sorrow. Nourishing good will by affability, sociablenes, lowly carriage, love-feasts, and rejoicing together; that the bond of peace may by all good and lawful means be preserved amongst us during life; and when we are parted by death, the living to carry and accompany the dead unto the grave.

11. In this manner men carrying themselves, towards God whom they serv with reverence and with fear, and adore in spirit and truth; also to their neighbors, with whō they ar coupled in peace and amity: the blessings of the Lord, as the rayn & showers from heaven, ar poured upon them; his own tabernacle and gracious presence, and the joyful showt of a king is among them; and he will glorify the place of his feet. Against all foreign enemies he will defend them, making the bars of their gates strong; salvation will he set for walls & bulwarks, even himself, will be a wall of fire round about them; that they shall dwell in the tabernacle of peace in sure dwellings, and in safe resting places: He will cloth them with garments of salvation, will cover them with the robe of righteousness; & adorn them with his graces, as a bride garnisheth herself with her jewels. Here will he make unto all people, a fest of fat things and full of marrow, a feast of wines fined and purified; feeding them with the fat of wheat, and filling them with honey out of the rock. Zion shall be a crown of glory in the hand of the Lord, and a royal diademe in the hand of her God; and as a bridegroom is glad of the bride, so will he rejoice over her; and she again shall joy in him, & praise his name, because he hath exalted the horn of his people, which is a praise for all his Saints, even for the sons of Israel, a people near unto him.

CHAPT. XX.

ALthough the Church hath received such grace and glory, from the Lord God her Sun and shield, that she may well be an astonishment to the kings of the earth, and wonder of the world; as having the Sun for her clothing, the moon for her footstool, and the twelve stars for a crown upon her head, whiles by faith and holiness she hath put on Christ, the Sun of righteousness that is risen unto her, as she hath learned him of his Apostles; and is herby advanced to heavenly dignity, that even her conversation is in heaven, so as she loveth no more this world, of which she herself is not, and the fashion whereof passeth away: yet forasmuch as she hath both in her own body, pains of childbirth, whiles she is in travail to bring forth Christ, which by the preaching of the Gospel is formed in her; and without herself, Satan (for his fierceness a dragon) persecuting her in wrath, & warring with the remnant of her seed, gathering his soldiers which are as the sand of the sea, to compass about the tents of the Saints, the beloved city; it shall be therefore good, that we take a view of these troubles and assaults, learn of God the end and use of them, and how we may either escape or overcome them, least we be offended & our faith fail.

2. That old crooked serpent, the enemy of man's salvatiō, perceiving the uniting & communion of the Saints, to be a great help & furtherance of their happiness; a praise to their God, a daunting to the world, & a comfort to themselves: doth therefore bend his utmost might and malice against this brotherhood, that he may dissolve the same. He stirreth up the wicked multitudes, like the raging waves of the sea, that some out mire & dirt, to bely and blaspheme the truth and witnesses of Christ, accusing them of novelty, heresy, sedition, treason, and rebellion. He further kindleth this fire, by his false Prophets, that cease not to inveigh against, and calumniate this little flock; and by their abused wit and learning, to prove & persuade that they are as bad or worse then they be reported of, both for their faith towards God, and loyalty to the princes of the earth. which princes also, for like malice in themselves, or for that they fear the loss or impeachment of their honor and dignities; or because they loath the bonds and yoke of the gospel; or for to gratify their people and subjects; are ready to turn the dint of their sword, (wherewith they should conserv the truth and peace of Christian religion,) against the Saints, and especially their cōmuniō & assemblies; which seem most dangerous, and are indeed terrible to the world, as an army with banners.

3. Herevpō they think to work wisely, if any way they can hinder the propagation and increase of the church; whither by privy oppressiō, or open persecution: though the wisdom of God hath said, Sure • it is not good to condemn the just; 〈◊〉 that princes should smite for equity. Especially the men-children, the teachers, guides, and principal of Christ's flock, are most maligned, & exposed to their tyranny: though sontime neither women nor infants, can be exempted from their rage and cruelty. For which, these civil polities, with the heads and governors of thē, unto whom erewhile it was said ye ar God's & ye all are children of the most high; ar now become more base then any men; and are called in holy scripture, Lions, Wolves, bears, Libbards, wild-bores, and foxes, even pourtrahed out by monstrous, savage, and deformed bestes; for such their barbarous havoc, and misusage of the Saints.

4. For loe, in their malignant harts, they fret against the people of God, and against the holy covenant; with their mouths they speak evil, even marvelous and presumptuous things, blaspheming God's name and tabernacle, & them that dwell in heaven; with their hands and horns they smite and push the poor flock of Christ, spoiling them of their goods, banishing them out of their dominions, casting them into prisons and dungeons, feeding thē with bread of adversity and water of afflictiō; devising all cruel and exquisite torments, to make their death miserable, racking, stoning, hanging, hewing in pieces, burning in fire, casting to wild beasts, and many moe horrible tortures; as the lambs of Christ have felt in all ages; whiles children have been brought from the womb to their martirdom; & women with child, ripped up in their unnatural cruelty.

5. By this means, the communion of the Saints is oft times dissolved and scattered; their shepherds and watchmen apprehended and killed; the whole flock pursued, as sheep appointed to the slaughter. Some for fear deny and forsake the faith, and are compelled to blaspheme. Some by flattery are caused to syn, and wickedly break the holy covenant, and to be the betrayers of their brethren. Such as escape these evils, sometime wander up and down in sheep's skins and goat-skins, destitute, afflicted, and tormented, in deserts and mountains, in dens, and caves of the earth. Thus waters of a full cup ar wrung out unto them; and now the ways of Zion lament, because no man cometh to the solemn fests; for the daily sacrifice (whereby they were wont publicly to worship God,) is taken away, and abominable desolation put in the place. The sanctuary & synagogues of God are burned; Jerusalem broken up, made a ruinous heap, the stones thereof laid in dust, and the dead bodies of the Saints, cast to the fowls & bestes of the earth. Then the faithful mourn, because God hath destroyed his congregation, caused the sabbaths to be forgottē, forsaken his sanctuary, and given into the enemies hand the walls of her palaces: their eyes fail with tears, their bowels swell, their liver is poured upon the earth; & they cry out with the Prophet, O Lord God, spare we beseech thee: who shall raise up Jacob, for he is small.

6. Thus God who hath his fire in Siō, & furnace in Ierusalē, melteth his metal, trieth & fineth his people as silver, & purifieth thē as gold, by the spirit of judgment and the spirit of burning; draweth them to repentance, by chastening them for their sins, and making judgment to begin at his own house; cōsuming the dross, & making known them, that ar approved▪ that the trial of their faith being much more precious thē gold that perisheth, (though it be tried with fire,) may be found unto praise & honor & glory, at the appearing of Jesus Christ. For not withstanding all the rage of the persecutors, God will preserve to himself a little flock, unto whom he will be a little Sanctuary, in all places where they ar dispersed: who in this their desolation, yet pray with their faces towards Jerusalem; do convene and meet together secretly for fear of their foes, and cease not to perform all holy duties unto God and one to another, to the utmost of their power; and in all their afflictions ar more then conquerors through him that loved them. For they account the sufferings of this present time, not worthy of the glory which shall be shown unto them; they consider Christ their head, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God; who when he was both in name & power a Lion, appeared as a Lamb killed; yet behold he is alive for evermore, Amen; and hath the keys of hell and of death. And he it is, that raiseth up his children fiō death; he will prophesy, and their dispersed bones shall come together, sinews and flesh shall grow upon them, breath shall enter into thē, & they stand vpō their feet an exceeding great army. For in their tribulations, they have but washed their garments white in his blood; and this is all the fruit, the taking away of their syn; and the more the adversaries vex them, thinking to root them out, the more they multiply & grow: by patient suffering, they triumph; and by dying daily, they attayn to life eternal. And God who hath chastened thē with rods for their good, will turn his hand vpō their enemies, & scourge thē with scorpiōs; they shall wring out and drink the dregs of this cup of wrath; he that made them will not have compassion of them, and he that formed them will have no mercy on them; the beasts shall be destroyed and given to the burning fire, & the righteous shall have dominion over them in the morning. The zeal of the Lord of hosts will perform it.

CHAPT. XXI.

BVt it is a small thing for Satan thus to molest the Saints with troubles from abroad; for he hath means and instruments many in the church itself, to work the woe, yea often the ruin of the same; & he most delighteth to kindle contentions among brethren, knowing that such things are most offensive unto God, heavy to his people, & give to the enemy occasion of reproach. The means are two, that he chiefly useth hereunto; 1. the infirmities of the Saints, who though they would do good, yet through syn that dwelleth in thē, oft times do the evil which they hate; 2. & the iniquities of false brethren and hypocrites; who always are corrupted in themselves, and seek to bring corruptiō into the whole body of the church.

2. For whē the faithful through commune • iaylty, defile their precious souls and bodies, through the remaynders of • yn; both the enemies without take occasiō to blaspheme; and the brethren within to stumble & contend: as Moses was murmured against by his own sister and brother, because he had married an Ethiopian wife. And God himself is often angry with the whole church, and punisheth many, for the fault of a few; as whē David sinned in numbering the people, God in displeasure plagued Israel, that of them there died seventy thousand men. Again, the home-bred wars and dessentions, are heavier to the brethren's harts, then all foreign troubles, & many weak ones are offended, no less then was Rebekah, who feeling the childrē to strive in her body, made question of her conception, and said, If it be so, why am I thus? But above all, the hypocrites in heart, do increase wrath, & ofttimes molest the church, of which they ar not, though they be in the same, (like the Apes & peacocks in Solomons ships;) being in deed the serpents seed, and appertaining to another kingdom then Christ's; yet are thrust among the Saints through Satan's malice, for to annoy them; God also permitting this for the trial of his elect. By these means, the little bark of Christ's church, hathever been tossed as with winds and tempests; and is like ever to be, so l • g as it is on the seas of this world: that none may look for Angelical perfection, or absolute peace upon the earth.

3. The Saints ar subject, (if they be not wary, & hav their wits exercised to discern good and evil,) to be carried about with divers and, strange doctrines; to fall into errors heresies, & idolatries; Satan raiseth up even among the teachers of the church, some speaking perverse things to draw disciples after thē, and the people many of them ar through their own corruption prone unto vice, even set on mischief. The children of Israel living in Egypt, defiled themselves with the abominations and idols of that land; being brought out into the wilderness, and informed in the statutes of the Lord, they there rebelled against him, sinned still, & provoked the most High, tempted God, and limited the holy one of Israel, made them a molten calf, & said this is thy God ô Israel that brought thee out of the land of Egypt, & committed great blasphemies. When they were entered into the good land promised to their fathers, there also they mingled themselves among the hethen, & learned thir works, and served their idols, which were their ruin. False prophets there were many among them, that seduced the people to error and idolatry, strengthened their hands in evil, preached peace to y ^e wicked, & put pillows under their arms; but smote the righteous, grieved and killed (what in thē lay,) the sowls of such as should not hav died. False teachers, (the Apostle saith) there will be also amongst us, which privily shall bring in damnable heresies, evē denying the Lord that hath bought them. The primitive churches had woeful experience hereof, whiles in Galatia they wer soon removed away to another gospel, being bewitched by their misleaders, who under pretence of the law of God, abolished them from Christ, and made them fall from grace. And in many other churches, false doctrine fretted as a canker, and destroyed the faith of certain, whiles some taught the resurrection was past already; some with Jezebel & Balaā persuaded to eat of things sacrificed to idols, and to commit fornication, with other hateful doctrine of the Nicolaitās, idolatrous doctrine of worshiping Angels, Christ the head being let go; the grace of God turned to wantonness, & God the only Lord & our Lord Jesus Christ, denied; Antichrist, even many Antichrists entered in, to deceyv & destroy men's souls.

4. By such seducers, much trouble & discord was wrought among the people, some of ignorance, some of willfulness receiving and walking in their errors; by whom the way of truth was evil spoken of: others opposing against them, and earnestly contending for the faith once given to the Saints. Especially the Apostles, and other trusty ministers of Christ, (to whose care the souls of men were committed,) set themselves against those falsers, by the word of truth, by the power of God, & by the armor of righteousness on the right hand and on the left: commanding mē to teach no other doctrine, nor give heed thereto, but keep the true pattern of wholesome words, in faith & love which is in Christ Jesus; exhorting thereunto, improving and convincing them that spoke against it, stopping their mouths, & rebuking them sharply that they might be sound in the faith. Those again like Jannes & Jambres resisting the truth, with profane vain babblings, disputations, and oppositions of science falsely so called, & prating against them with malicious words; and seeking to disgrace them. And well was it with the churches then, whiles those circumspect careful watchmen the Apostles and Evangelists lived among them, & took those foxes which destroyed the Lord's vines: but after their departure, there entered grievous wolves, not sparing the flock; as by the innumerable heresies, and lamentable decay of churches since their time doth appear.

5. As for doctrine, so about many other things also, contention hath often risen through men's infirmities, malice, and pride: that by errors in faith, & corruptions in manners, as by a double chain of iniquity, many souls hav been fettered & afflicted. For some moved with envy, hav sold their brethren to aliens, & sought for tokil them: some through ambition would clime above their calling; & intrude into higher offices; presuming vpō their own holiness, & seeking to disgrace others. And as the church of Israel was infamous all Moses days, for their idolatries, rebellions, & many murmurings, for which thei carcasses fell in the wilderness; & strife & blood-shed came among them: so after that they were seated in the land of Canaan, they continewed not long in peace together, but tribe with tribe made war, and rent themselves asunder, to the great reproach of God's true religion, & giving advantage to the commune adversary, to invade and dispossess them of their land. Yea even in families betweē brethren, parents and children, most bitter & bloody strife brake forth, as the stories of Abimelech, Amnon and Absalom, Absalom and David, & sundry others do declare. Also how they were divided, when Christ lived among thē, into Sects & factions, Pharisees, Sadducees, & other like: the history of the Gospel, everywhere showeth. Neither were the Christian Churches which the Apostles had planted, free of this • even; but contentions among thē grew unto schisms and factions, whiles sundry men followed and re 〈…〉 ed upon sundry Teachers; in their public meetings also, dissensions were among them. Some ministers would of strife and envy preach Christ to the people; some loving the praeeminence, would tyrannyze over the flock, forbidding to receive brethren sent by the Apostles, and thrusting them out of the Church. And amongst God's elect, most faithful servants, and loving friends, Satan did his utmost to kindle the coles of emulation, dissention, and strife; as between Abraham and Lot, Moses & Aaron, Peter and Paul, Paul and Barnabas; and among the Apostles generally, when there was contention who should be greatest, till they had learned better of their master Christ.

6. The poison of syn hath spread itself exceeding far in churches, & corrupted the manners & actions of all degrees. For Magistrates leaving the love & cherishing of the people, loved gifts, and followed after rewards; judged not the fatherless, neither did the widows cause come before them: they plucked off their skins from them, and their flesh from their bones, did eat their flesh and break their bones, and chop them in pieces as for the pot. Again the subjects despised and spake evil of their rulers, rose up & rebelled against them. The rich were unmerciful, and cruel to the poor; Among the people and brethren of the church, was bitter envying, strife, sedition, & reproach; every man hunted his brother with a net, that they could not trust in any friend, but must beware even of her that lay in their bosom. The teachers were vain talkers and deceivers of minds, subverting whole houses, teaching things which they ought not, for filthy lucre sake; the priests wrested the law; the Prophets were like foxes in the wast places, and from them wickedness went forth into all the land. Thus judgment was turned into wormwood, faith into heresy, God's grace into wantonness, the liberty of his Gospel made a cloak of malicioiusness; and in stead of the gracious ornaments of his spirit, there was wretchedness, misery, poverty, blindness & nakedness; they had a name to be alive, but wer dead. Nor this alone; for they hated such as rebuked them, and would not admit of reproof, but made their faces harder then a stone; they killed the prophets and stoned those that were sent unto them; even when Christ himself came among them, they would not receive him, but said, this is the heir, come let us kill him, and the inheritance shall be ours.

7. These and many moe like evils have crept into the Churches of God, whereby they have been troubled, distracted, and rent in pieces; much pople hav been defiled & corrupted, & the Saints hav had cause to complain Thou hast multiplied the nation, but hast not increased their joy. Against these, the ministers and witnesses of the Lord, hav cried out in their several ages; being sent & rising early to recall the sinners into the right way. Who wer threatened, that Zion for their sakes should be plowed as a field, and Ierusalē made a ruinous heap, & her habitation left unto her desolate; that Christ would war against thē with the sword of his mouth, and remove the candlestick out of the place, except they amended. And such as hearkened to the voice of their God, & turned unto him; had their iniquities forgiven, and their crimson sins made white as snow: but such as obeyed not, wer devoured of the sword; and woe was unto their souls, for they rewarded evil unto thenselves; and wer called reprobate silver, because the Lord rejected them.

8. Thus cometh it to pass, through Satan's malice, and men's corruption, that the city of God, of which so glorious things are spoken in the scriptures; seemeth more vile and contemptible then any other place; the spouse of Christ appeareth black, which was named the fairest among women; her foes which feared and marveyled at her, do hiss & say, Is this the city that men cal, The perfection of beauty, the joy of the whole earth? her children, to whom much peace was promised; do mourn and cry, for the many abominations that ar done in the middes of her; & from the daughter Zion▪ all her beauty is departed; being thus persecuted by the Dragon, hated & reproached of the world, molested and forsaken of her own children, misvsed and wounded of her watchmen, to the grief & affliction of her spirit.

9. And if there wer not a healing of this error in time, but the gangrene suffered to spread & fret; it grew at length incurable, brought death and desolation upon the diseased Churches. For God after many warnings and much correction, did at length disclaym the faithful city as a harlot, give her a bill of divorse, & put her away; she was no more his wife, nor he her husband; his heart forsook her, he left his heritage, he gave the dearly beloved of his sowl, into the hands of her enemies; & removed his glory from amids her. Then Jerusalem became, with all the inhabitants thereof as Sodom & Gomorrah: the house of Israel was reputed as dross, the congregation of the Saints, turned to an habitation of devils. And the Lord's people that feared his name were willed to forsake and come out from among them, to judge them as harlots, to plead against them, & forsake all communion with them. Wherevpō followed again most bitter strife, hatred & persecution, whiles they that refrained frō evil, made thenselves a prey, & suffered all manner of misusage & affliction at their hands which made thenselves drunken with the blood of the Saints, & yet boasted to be the church & spouse of Christ, when they were the synagogue of Satan.

10. This is the troublous estate of the church of God on earth, more tossed and tormented then any other people; of which church, (by reason of the many hypocrites and vessels of dishonor that are therein,) though the number wer as the sand of the sea, yet but a remnant shall be saved; & except the Lord of hosts had left us a seed, we had been made as Sodom, & had been like to Gomorrah. For which cause, it behooveth the Saints, to seek the Lord while he may be found, and medicine, while the disease is curable; for Christ hath ordained ways and means, for the purging of his church from corruptions; or at least, for his elect to keep themselves pure and unspotted of these sins; of which it remaineth to be spoken in the next place.

CHAPT. XXII.

The Lord Jesus, who is the author of grace & salvation unto his people, is also the finisher of the same, and performer of his good work towards them; & as he sweetened with a tree, the bitter waters of Marah, where also he made Israel an ordinance, promising that if they would hearken to his voice, he would free them frō all the diseases of Egypt: so hath he set & shown us in the gardein of his church, the tree of life, whose fruit is for meat, and leaves for medicine, to heal the nations with; that there is no disease incurable to his obedient people, but in all their troubles, temptations, offenses, fears, and other sowl-sicknesses; when they cry unto 〈…〉 , 〈…〉 sendeth his word & healeth 〈…〉 & delivereth them siō their graves of corruptiō. Most wholesome laws ar left unto all churches, to redress the evils that arise within thē; which being wisely handled and applied, by those whose tongues ar also t •• es of life; are more effectual then the balm of Gilead, to recover the health of the daughter Siō, though Bables sore cannot be cured.

2. And first, the Saints as they ar most nearly united together in one body; so in the bowels of love and mercy, they ar to tender e •• one his neighbor as himself, And seeing all men hav their burdē of sins and infirmities upon them▪ we ar exhorted to bear one an others burden, and so fulfil the law of Christ. If occasions thē of offense be offered by misspeakīg; we should remember, that he that sinneth not in word is a perfect man and in many things, we sin all; & that therefore we take that which▪ is spoken▪ in the best part, bear hard words with meekness of spirit, not rendering again evil for evil, but with a soft answer to put away wrath. If actions seem offensive, or begin to breed strife; love will teach us▪ not to be provoked to anger, but with long sufferance to bear all things; and to seek by all gentleness to compound the controversy, for it is a man's honor to cease▪ from strife: therefore as God's elect holy & beloved, we should forbear & forgiv one another, evē as Christ forgave us. Thus by loving and gentle demeanure, Abram stayed strife between Lo • and him; Gideon, between the Ephramits & him; David, betweē his soldiers: Moses sought to do y • like▪ between two Israelites: and we ought all in the love of Christ to labor thus to do; for when offenses arise, it shall be out glory if we can pass them by, as Solomon hath said.

3. But if the trespass be such as we may not but insist upon, both for the honor of God who is offended, and sowl of the sinner which is endangered, and o • own or neighbors good, who ar endamaged thereby: then 〈◊〉 we bound to admonish the trespasser hereof, observing two rules, 1. Loving carriage as becometh brethren; 2. and secrecy, to cōcese the fault as much as we may. For the first, as all our things 〈…〉 be done in Love; so when a man • fallen by occasion into any fault, we are willed to restore him with the spirit of meekness, considering ourselves least we also be tempted. For the second, we ar taught to debate the matter with our neighbor himself, and not to discover the secret to another; but to tell him his fault between us & him alone. And if by our reproof he do repent, then is he won or gained, his sowl saved from death, and we ar to forgiv him in tenderness of heart, as God for Christ's sake hath forgivē us; and in love we ought to cōcele his transgression and bury the same, not discovering it to others, nor repeting it to himself; for such dealing makes division among principal friends. But if he hear not our private admonitiō, then should we take with us one or two, that in the mouth of two or three witnesses, every word may be confirmed; and that so by the second or third admonition, he may either be reclaimed, or not spared, but brought to further blame and censure. And if he will not vouchsafe to hear thē, then ar we to tell it▪ unto the Church. where he may be rebuked of many: and if he refuse to hear the church also, then is he by the power of Christ, which is given thereunto for the judging of all within the same, to be cast out from among the Saints when they ar assembled, & to be delivered unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus; & whiles he remaineth in that impenitence and excommunicate estate; all Christians ar to avoid him, & all communion with him, as the Jews avoided heathens and publicans.

4. The keeping of this rule, causeth much peace in the communiō of the Saints; for by this orderly dealing with the party all whispering, Backbiting, slandering, and calumniating one of another, are stayed; sins which reign in deed among the profane work lings, and heathens; but ar not sufferable in the city of the Lord. By this, occasions of grief and contention ar cut off: for as without wood, the fire is quenched, so without a whisperer strife is silent. By this, either the sinner is amended, whereat men & Angels do rejoice; or the church atleast wise purged of the evil: for he that hardeneth his neck, when he is often rebuked, shall suddenly be broken off, and cannot be cured; but the churches wound is cured hereby, as another proverb saith, Cast out the scorner, and strife shall go out: so contention & reproach shall cease.

5. But if the syn be openly committed, then must the sinner be rebuked openly, that others also may fear; or if it be of such a nature as tendeth to the seducing of men frō God, though he that entiseth be near and dear unto us; we are forbidden to spare or keep him secret, for so may many be defiled by his privy suggestions; Or if any secret hypocritical practice be seen to impeach the truth of the Gospel or upright walking therein; such ought in public to be reproved, as Paul for the like fault, blamed Peter before all mē. Or if the crime be heinous, bloody, & dangerous to y ^e life of others, by treason or treachery such mischief is both to be be •• ed, prevented, and punished; and bloodshed so defileth the land, 〈◊〉 it cannot be cleansed but by the blood of him that shed it: such therefore (saith Solomon) shall flee to 〈◊〉 grave, let them not stay him.

6. The foresaid censures of Christ for rebuke and excommunication, ar to be inflicted upon all the members of the church without †respect of persons, as for other sins so specially for errors & heresies, & contentions against the true faith. For an heretic must be rejected after one and the second admonition; they that teach or receive doctrines which they ought not, must, be rebuked sharply, that they may be sound in the faith, they that cause divisions and offenses, contrary to the doctrine learned, must be diligently marked and avoided; and such disquieters of the church, to be cut off. Generally all sinners & all unruly persons, ar liable to the Saints admonitions; and if any lust to be contentious, the churches of God have no such custom; for the Lord is author of peace in them all; neither may the wicked be suffered to remain in the cōmuniō of his people, but judgment must be execued in the morning; neither may any favor evil doers; for he that justifieth the wicked, him (saith Solomon) shall the people's curse, & the nations shall abhor him, but to them that rebuke, that be pleasant 〈…〉 & upon them shall come the blessing of good.

7. The causes why the Saints must thus redress the evils that arise among them, are these. First, for the glory of God, who commanded this duty in his law play • y to rebuke our neighbor; that so upon warning and sight of his syn, he might bring his sacrifice & reconcile himself unto the Lord w •• he had offended; which if he reg • ded not, but should do oug 〈…〉 with a high hand, he then was said to blaspheme the Lord, and must be 〈…〉 off from among his people, because 〈…〉 despised the word of the Lord, 〈…〉 broke his commandment. God th • who is dishonored by men's transgressions, will again be glorified among them, either by their confession of, or punishment for the same. For his way is holy, the polluted may not pass by it; they defile his sanctuary and holy things; therefore they must sanctify themselves that draw near unto him, for holiness becometh his house forever.

8. Secondly, for the good of the sinner himself, who by these admonitions rebukes and censures, is often-times bettered; especially if he be the Lord's elect. For a prudent man when he is reproved, will understand knowledge, and a rebuke sinketh more into him, then a hundred stripes into a fool: the censures of the church ar for his hūbling, & salvatiō of his spirit in the day of the Lord. We owe this therefore as a duty of love unto our brethren, for their good; seeing love covereth a multitude of sins; & that is done, when we convert the sinner from going astray, and save his sowl from death. And hervpō it was, that God gave that Law of rebukes in these words, Thou shalt not hate thy brother in thy 〈◊〉 thou shalt plainly rebuke thy neigh •••• & suffer not syn upon him. For what greater hatred can there be shown, then to see and suffer our brothers sowl to perish? therefore Solomon was not afraid to say, that open rebuke was better then secret love. And David minding this did desire th •• the righteous might smite him▪ f •• it should be a benefit; and r 〈…〉 him, for it should be a precious 〈◊〉 which hewished might not fail • 〈…〉 being on his head. How ever then the wicked esteem of this heavenly ordinance, and hate those that rebuke them, for which cause Christ forbad to cast these holy thing •• & pearls, to dogs & swine, which would but rent the giver; and Solomon, to speak in the • ares of a fool, which would despise the wisdom of their words▪ yet he saith▪ rebuke • wise mā, & he will love th •• . And another prophet showeth, how men that by such wounds are drawn to amendment of life, will acknowledge & say, thus was I wounded in the house of my friends. To verify the proverb which teacheth, that howsoever the kisses of an enemy be pleasant, the wounds of a lover are faithful.

9. A third cause of these censures, is the benefit of the church; that it may be kept from the contagion & corruptiō of sinners, which is great and dangerous. For in as much as they ar all one body and brotherhood; the fault of a few, yea even of one, may be a snare unto the whole company. This Israel felt of old, when for Achan's syn the Lord chastised the whole congregation, yea told them they were execrable, and said he would be with them no more, except they destroyed the excerable thing frō among them. And that correct •• was a warning to the church a good while after, and made them for fear of the like again, severely to look to their brethren's actions, whē they seemed evil in their eyes, and to say unto them, if▪ we rebel today against the Lord, even to mor ••• he will be wroth with at the congreg • ▪ tion of Israel. This also the Church of Corinth felt, whiles for the suffering of one wicked man as l • ven among them, the whole lump of the congregation was so l • vened as the Apostle told them, their rejoicing was not good, for that they kept the fest of their▪ passover Christ, with such so w ••• even among them, whereas in the shadow thereof, the leaven of material bread was forbid to be eaten upon pain of cutting off from Israel. The whole Church is endangered when they neglect this duty; first, because whiles im▪ penitent sinners are suffered, their example is on evil president, & an embold • ing of others, to do likewise: as even the heathens could tell King Ahas •• verosh, about Queen Vashties offense; whereas if the scorner be smitten the foolish will beware. And God who punisheth some, for an example to others, would also have his church to chasten evil doers, that •• Israel may hear & fear, & do no more presumptuously; because some will not stick to entice & persuade others unto their vices; especially heretics, which leaven men's souls with false doctrine, entangle the weak consciences, draw disciples after them▪ subvert whole houses, and steal away the harts of the people as did Absalom; such therefore a • to be discovered & cast our, that all may know and beware of them. Needfully then the Apostle warneth to let no root of bitterness spring up & trouble us, least thereby many be defiled; for de •• flies causeth to stink & patrify the orn • meant of the Ap • thecarre; scornful men (as the proverb saith▪) bring the city into a snare; and one sinner destroyeth much good.

10. A fourth cause why the evil must be purged out of the church is to stop the reproaches of the world, and those without. For they take occasion by the sins of God's people to speak evil of them and of the truth and doctrine they profess; how much more will & may they do this, if there be no rebuking and censuring of the sinners: As God himself therefore hath a ca • e that his name should not be polluted before the hethen, by the punishment and destruction of us his people; so ought we again, to have our conversation honest among them▪ that God may be glorified, & his name not blasphemed by our transgression of his law. And such as break out unto infamous vices, either speedily to repent & amend them, or to be cast out from the fellowship of God and his people; so shall the throne of Christ our king be stablished in justice, when the wicked are taken away before him, as when the dross is taken from the silver, there proceedeth a vessel for the finer.

11. This care of keeping the church clean and pure, the Lord hath required in all ages, by many laws and rites, leading men hereunto. Himself first practiced it, by the rebuking and calling to repentance of our first parents that sinned in paradise; and afterwards by admonishing, & excommunicating Cain. The patriarchs Noah & Abraham, executed these judgments on their own children▪ when the height of their syn so deserved▪ So soon as the host of Israel was constituted & ordered, God provided for their holiness & purity in that order wherein he had set them, by causing all sorts of evil to be removed away. First he commanded that such as had corporal & ceremonial pollutions, as leprosies, or yssues, or wer defiled by the dead, should be put out of the host. After that for sins & trespasses, whereby both sowl & body were in deed defiled; he required confession, restitutiō, & sacrifice. And lastly for the finding out and purging of secret syn, he ordained that severe Law of gealousy, w ^th the bitter curse bringing water, & dreadful, effects of the same; by all these teaching thē carefully to cleanse, both themselves and the congregation; which that they might the better mind, & observe, he afterwards enacted for the lighest, even the ceremonial uncleanness, that the man which purified not himself according unto the rites prescribed, should be cut off from among the congregation, as having defiled the sanctuary of the Lord: the like he did for all other presumptuous sinners whosoever. And these Iawes were kept in Israel, executed among the people, even upon kings, who were rebuked for their sins, and thrust out for their leprosies. Christ also and his Apostles have givē many rules, (as is before shown) for cleansing the churches of syn.

12. The keeping of which rules, belongeth to all the Saints, as the commandment directed of old to the children of Israel, & in the new testament to all the brethren and church, doth show. It is a duty of love, frō which no Christian can be exempted; to be performed by the word of God, which is given unto all, as a two edged sword, to execute vengeance and rebukes, to bind both Kings and Nobles, and execute on them the judgment written: this honor (saith David) shall be to all the Saint. But chiefly this pertaineth to the ministers & watchmē of y ^e church, who having the word of reconciliation committed unto them, & overseing the manners of all the flock; must preach that word, be instant in season and out of season improve, rebuke, and exhort, with all long suffering and doctrine; they must hear y ^e word at God's mouth, & give the people warning from him, admonishing them of their wicked ways, else they shall die in their sins, and their blood shall be required at those watchmēs hands: they must teach the people the difference between the holy & profane, and cause them to discern between the unclean and the clean. These hav the keys of the kingdome of heaven, in more special manner given unto them, for the binding and loosing of sins by the public ministry of the word: they ar to guide and go before the people, as in other affairs, so in administering the censures of the church. By such God of old did pluck up and root out, destroy and throw down, and again build and plant; by such he cut down sinners in Israel, and slew them by the words of his mouth: Unto such the people ar to hearken, obey, and submit themselves; yet also to admonish them again if need so require, and not suffer thenselves to be seduced by false doctrine, brought into bondage, devoured or smitten on the face; but stand fast in the faith and liberty of the Gospel, & whē any is cast out from among them, or again received in, that it be the joint actiō of the church assembled, as Christ and his Apostle have given direction.

13. Thus ar the hurts of the daughter of God's people to be healed by admonitions, exhortations, rebukes, denunciations, censures, and woes; a more wholesome and pleasant balm, thē the sweet words of thē that cry peace peace, when there is no peace: for the blownes of the ••• nd serveth sometimes to purge the evil, & the stripes within the bowels of the be • y. By such means the Saints ar brought to a sight of their sins, which they do away with tears and sacrifice; they fear the Lord and pray before him, & he repenteth of the plague pronounced against them. Therefore ought all God's servants, to love his rebukes and censures, sent by the hands of their brethren; to hear counsel & receive instruction, that they may be wise in their later end: to be more careful to bury the dung & syn of their souls, in the grave of Christ by reap̄tance, thē y ^e Israelites in their canp to cover their excrements, for offending the Lord: to judge themselves worthy to hav bē destroyed for their iniquities, & to cry with the Leper, I am unclean I am unclean: to acknowledge their faults one to another and pray one for another that they may be healed; for mercy is promised to them that confess and forsake their sins, and is to be pronounced unto them in the name of the Lord; they ar to be forgiven of their brethren and comforted, least they be swallowed up with overmuch heaviness. Thus the ear that hearkeneth to the correction of life, shall lodge among the wise: but he that hardeneth his neck when he is rebuked, shall suddenly be destroyed & cannot be cured. Such therefore must more roughly be entreated, and judgments denounced against them; & if they convert not, as in their transgression 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 sins retained; and God in heaven will confirm this censure against them. Then are they till they repent and humble themselves; put away and separated from among God • people, excluded the heavenly Ierusalē, regarded as strangers frō the commune wealth of Israel, as heathens and publicans; & for despising correction, are almost brought into all evil, in the midst of the congregation and assembly. And if they cōtinew still to hate correction, they shall die, such judgments▪ hath the Lord appointed for scorners, and stripes for the back of fools. By this means the body of Christ is disburdened of noisesome rotten members, the fruitless branches are taken away from the vine; the woman wickedness pressed down in her bushel, is lifted up and carried away from Jerusalem to Babylon in the land of Shinar, her own proper place; the old leaven being purged out, the congregation jointly is a sweet & new lump, as the members severally ar vnlevened; and keep a holy and joyful feast unto the Lord; who now is turned frō his fierce wrath which was kindled for the transgressors. Then he that is left in Zion, and remaineth in Jerusalem, may be called holy, everyone written unto life in Jerusalem, when the Lord hath washed the filthiness of the daughters of Zion, and purged the blood of • e, rusalem out of the midst thereof, by the spirit of judgment, & by the spirit of burning.

CHAPTER XXIII.

IT falleth often out, through the default and neglect of churches, that the foresaid law & power of Christ is not duly practiced, but sinners suffered and winked at, yea sometimes justified and upheld▪ by reason whereof, all kind of iniquity wexeth & aboundeth, to the dishonor of God, the reproach and grief of men. The duties therefore of the Saints, what then they are to do themselves, & what to bear in others, is needful to be considered: for their covenant with the church, persuadeth them to peace and concord, and not to schism or rent away from the fellowship; again their covenant with God, bindeth thē to the obedience & keeping of all his commandments, with reproof of, and departure from all evil.

2. In this straight, regard is to be given, first unto the cause & thing itself, which is done or suffered amiss; secondly unto the handling thereof, & dealing about the same. For the cause itself, that in questions and disputable controversies the Saints bear one with another's infirmities & diversity of judgment, especially for the present, til the truth be tried out, either among themselves, or by the help of other churches; which was the practice in th' Apostles days; as also in Moses law, for hard and doubtful matters, the people dispersed through their cities & tribes had aid of the Senate in Jerusalem. In this case therefore all Christians should mind y ^t counsel of God's wisdom, not to be wise in thenselves; if they be otherwise minded, God shall revele even the same unto them, they know not perfectly but in part. Or if it be a personal controyersie, that as much as they may, they fulfil Christ's law to bear their brothers burden, & procure their own glory, bypassing by an offense: rather to suffer wrong & susteyn harm, then by strife and contention to cause reproach; remembering his counsel which said, be not just overmuch. But if the doctrine be erroneous, and pernicious for the infecting of men's souls, and withdrawing them from the faith; if the practice be wicked, superstitious, or idolatrous, violating God's covenant, injuring their brethren, or defiling themselves, to the slander of the Gospel; then all the Saints must neither suffer (so far as is in their power,) nor partake at all in any such evil. Yet before they make any breach or departure from the Church, they are to use all means in holy, meek, peaceable, and orderly manner, for their redress, as is before shown.

3. That transgressions may not be suffered in churches, the reasons in the former chapter alleged, do prove; and may further be confirmed by the reproof that Christ sent to the Angels and Churches of Pergamos & Thyatira, for having and suffering false teachers among thē, y ^t drew the people into syn; of this fault they were willed to repent, or else he would fight against them with the sword of his mouth; and kill their children with death. And such as had kept themselves from these corruptions, were willed to hold first that which they had, unto the end▪ On the other hand, he p •• us • d y ^e Ephesians, that they could not bear with thē which wer evil, but had tried & found out false Apostles. And this m • rke Solomon set on them that keep the law, that they will set themselves against the wicked.

4. And that the Saints may not for fellowship with the church or any members thereof, do any evil thing, either in God's worship or th'affairs of man; the very form of the law given to them▪ all jon • y & severally showeth; for God speaketh to every sowl apart, Thou shalt have no other God's before my face; and • o in all the other precepts. And least by the error of many, any should be withdrawn from this obedience; he gav another express law, Then shalt not follow a multitude to do evil. After that, when corruption spread among the people, he said though thou Israel play the harlot, yet let not Judah syn. And so far ought all to be from synning for company, as they should say with • aak • b, into their secret let not my sowl •• me; my glory be not thou joined with their assembly; and with David should hate the assembly of the evil, and not s • t with the wicked, but wash their hands in innocence, & compass the Lord's altar; for howsoever men join together in syn, yet •• and in band the wicked shall not be unpunished; the sowl that sinneth it shall die; & whither it be 〈…〉 or womā or family or tribe, whi 〈…〉 shall turn their heart away from th 〈…〉 Lord, and so persist, blessing th 〈…〉 selves in their evil; he will not be merciful to such a person, but p 〈…〉 out his name frō under heavē. A 〈…〉 the Lord when he taketh his 〈…〉 the hand, teacheth them 〈…〉 walk in the way of such people, b 〈…〉 to sanctify and fear him. This then is the duty of every sowl, that they keep themselves pure, and refrayn from all wickedness, that so th • praise of Judah may come upon them, which yet •• led with God • was faithful with the Saints, when Ephraim compassed the Lord with lies, • the house of Israel with deceit. So also shall their reward be with those few names in Sardi (which church had a name that it lived, but was dead,) which had not defiled their garments, and should walk with Christ in whites, for they wer worthy.

5. Moreover the Saints must hav a care of their communion in the church, that by reason of their brotherhood & corporation, they partake not with other men's sins. True it is, that some hypocrites will carry them selves so cunningly, that they can hardly be discovered or avoided, howsoever in godly gealousie they may be suspected; such must be born with patience, til their sins be ripe. And it appeareth, that the Apostles themselves were much troubled with such, whom they theifore called deceiptful workers, for that they could, (like Satan) transform thenselves into the Apostles of Christ, and ministers of righteousness; and these sought occasion against the faithful servants of God, & would impurely, even of envy and strife; preach Christ, supposing to add more afflictiō to their band • neither hath the church in any age been without such tares; whose judgment is with the Lord not far off, and their damnation sleepeth not. But if their wickedness be apparent, they must either be reclaimed frō their syn, or rejected: otherwise the whole church may be leavened, and in fault also, as before is proved. And when either in God's worship, corruptions ar admitted; or the open wicked suffered vnamended: all the godly ought not only to reprove and witness against these evils, but refrayn frō partaking with the church in them. So did the prophets, and holy men of old themselves; & so they taught others. Whē false worship was set up in the churches, they warned the people not to come there; when false prophets taught, not to hear them; yea though they were their own children, to thrust them through when they prophesied. And generally for all iniquity against God & men, they taught everyone to refrayn as they loved their lives and salvation; to turn themselves, and cause others to turn from all their transgressions; because they should be judged everyone according to his ways. Herevpon the godly when they could not reclaim their brethren, both mourned and cried for all the abominations done among them, and also refrained from evil, whereby they made thenselves a prey to the wicked; who hated them & cast them out for God's name sake; yet they again were taught to judge them after the manner of harlots; to plead with their mother (the Church) that she was not the wife of the Lord, nor he her husband, but for her adulteries she should be slain, & her children vnpittied, if she took not away her fornications out of her sight. And in Jeremiah's days the Lord asketh what his beloved should tarry in his house, seeing it had committed abomination with many? and the holy flesh, (that is the flesh of the sacrifices,) was gone away from them, (being defiled by there impure actions, & therefore rather to be burnt with fire then eaten of any man;) for when they did evil, they rejoiced; so that it wer better for every Godly one to separate, then communicate with that worship, where (as another Prophet saith,) the sacrificing of bulloks & sheep, was as if they had slain a man, or cut off a dogs neck, or offered swine's blood, and the memory of incense, as if they blessed an Idol; they having chosen their own ways, and their sowl delighting in their abominations. In like manner did Christ inform his Apostles, and they the churches; that they should not admit of any erroneous doctrines, or partake in any evil act with the Scribes and Pharisees, but let them alone like blind guides, and save themselves from that froward generation; to have no fellowship with the unfruitful works of darkness; to separate, and turn away frō false teachers, & evil doers; to try the spirits, & having tried all things, to keep only that which was good; to refuse all fellowship with false teachers, not to receive them to house, nor bid them God speed; to hold such accursed as should preach otherwise then they had received of the Apostles; And generally not to partake in the sins of others, that they received not of their plagues.

6. By which and many other like scriptures, we ar taught, not to keep communion with people or church, in any open or known wickedness, against either table of God's law; for that were to honor man morethen God. Our fellowship is in the light, not in darkness; neither is it good walking to speak against faults in others, and ourselves do the same with thē how should our reproofs or admonitions be regarded of men, when the beam is in our own eye, and our works do more justify, then our words can condemn them? The prophets of old, our savior, and his Apostles, ar never found either to do, or join in the doing of any unlawful thing, for which they blamed their people's: in like wise must we walk; else shall we be inexcusable before God and men; for (as it is written,) he that judgeth another and doth the same things, condemneth himself.

7. And in our assemblies where God's presence is, ought our holiness, fear, and obedience, most to shine; & all evil things most be shunned: where by reasō of our near cōjunction, & communion, the cōtagion of syn may spread over all. For there all ar one loaf, & one body, because we ar all partakers of one bread. And if the wicked partake with us, neither we nor the holy things can sanctify thē; but contrariwise they defile us and everything they touch, as the law saith whatsoever the unclean person toucheth shall be unclean, and the person that toucheth him, shall be unclean. And this touching, figured our fellowship together in the Church, as the Apostle showeth; & by this, the prophet Haggai convinced the people of Israel to be unclean in God's sight, they and all their works and sacrifices. Wherefore straight laws were given to that nation, as well priests as people, evē vpō pain of death, that none in his uncleanness should touch the holy things of the church, for that was not only a defiling of the things themselves, but of God's name also. For avoiding whereof, the Priests were to teach the people how to discern between holy and profane, clean and unclean Which if they did, and took away the precious frō the vile, then were they as God's mouth: otherwise, when they put no difference between holy and profane, they broke God's law, & defiled his holy things; for which cause, he poured out his indignation upon them. And now that all Christians ar made Priests unto God, even a kingly priesthood to reign vpō earth, & hav the power of Christ, to judge all that are within the church, & cast out the wicked from among them: they ought to retain and use their power, to execute the judgment that is written; and as the priests of old, to keep God's laws and statutes in all his assemblies, or else to depart frō among them.

8. For if any church or people, violate God's covenant, by synning against him, & one against another: and if their ears be uncircumcised that they cannot hearken to admonition, nor be ashamed when they hav committed abomination; but despising the word, walk stubbornly with God, & will not be reclaimed: thē they that were yesterday God's people, ar risen up for an enemy, & he will walk stubbornly in anger against thē, & his sowle will abhor them, he will bring their sanctuary to naught, and will not smell the savor of their sweet odors; the incense of their prayers is an abominatiō unto him; he hateth, he abhorreth their feast days, and will not smell in their solemn assemblies; both them and the house which he had hallowed for his name, will he cast out of his sight, and remove the candlestick out of his place; the Lord of hosts that planted thē, pronounceth a plague against them, he will take his kingdom from them, & give it to a nation which shall bring forth the fruits thereof, and their habitation shall be left unto them desolate. He will do unto them as he threateneth by his prophet, For the wickedness of their inventions I will cast them ou • of my honse, I will love them no more; & again my God will cast them away because they did not obey him. For rebellion is as the syn of witch craft, and transgression is wickedness and idolatry; seeing they have cast away the word of the Lord, therefore he casteth away thē; the curse is poured upon them, and the oth that is written in the Law. For God proclaimeth, Cursed be the man, that obeyeth not the words of this covenant, which I commanded your fathers, saying, obey my voice, and do according to all these things which I command you, so shall ye be my people, and I will be your God: And his servants answer and say, Amen ô Lord. Thus the curse devoureth the land, of that Assemblie or people, and the inhabitants thereof ar desolate, for that they transgressed y ^e laws, changed the ordinances, & brake the everlasting covenant; & then the Lord sweareth and saith, I abhor the excellency of Jacob, and hate his palaces.

9. Then they, that cried out against their abominations, ar marked and saved from destruction; a book of remembrance, is written before the Lord, for them that fear him, and think on his name, & they shall be unto him for a flock, and he will spare them as a man spareth his own son that serveth him; they shall discern between the righteou • and the wicked; unto them shall the sun of righteousness arise, with health under his wings, and they shall tread down the wicked as dust under the soles of their feet. Thus the redeemer will come unto thē that turn from iniquity in Jacob; & he will leave in the mids of it, an humble and poor people, and they shall trust in his name, and the remnant of Israel shall do no iniquity nor speak lies: And over them will the Lord rejoice with joy, he will quiet himself in his love, even with joy will he rejoice over them.

CHAPT. XXIIII

HAving spoken of the Saints communion in their several Congregations, wherein they are distinct bodies, and owe special duty and care one toward another: it remaineth that something be said, of the communion between Church and church. For though they be disjoined in place, yet ar they united in heart and spirit; so as they generally are but one body or church, under one head Christ, called in one hope of their vocation, by one God and Father of all; and must endeavor, to keep the unity of the spirit in the bond of peace.

2. When Christ sent forth his Apostles into the world, he gave them one and the same commission, for preaching the Gospel in all nations, and teaching them to observe whatsoever he had commanded: who thereupon preached one commune faith, a covenant & Gospel everlasting, for every tongue and people; and exhorted them earnestly to contend for that faith once given to the Saints. And as the faith was one, so was there one rule or canon for all God's Israel to walk by, the same officers in all churches; the same ordinances & decrees; the same ways taught by the Apostles everywhere in every Church, and all other forbidden: so peace was set by God in all churches of the Saints.

3. And as the church generally considered is the mother of all the faithful; so the particular churches ar sisters ech to other, and there is a brotherhood of the Saints throughout the world; they being all one in Christ Jesus, the one shepherd that hath made one sheepfold: and are therefore exhorted to be all of one mind, and to lov as brethren. For so was it prophefied of the latter days, that people's should jointly seek for knowledge of God's ways, in the mountayn of his house; and nation not lift up a sword against natiō, nor learn to fight anymore.

4. From hence ariseth, the communion of love, & all God's graces and blessings among the churches; wherein our elder sister, the Congregation of Israel, hath walked before us for an example. For she had mind and care of us when we were small and without breasts, not able to bear or nourse up children to the Lord; she prayed for us unto God, made mention of us to her acquaintance, & taught her children by many prophesies, to expect our birth, calling, and cōjoining in one spiritual body, faith, worship and religion. And now that we through Christ hav obtained this riches & mercy, though it be by her fall and diminishing; we ought both to nourish unity & peace among ourselves, and to remember her again, who notwithstanding her present misery, is beloved for her fathers sakes, & shall again obtain mercy; which what will it be unto us, but life from the dead?

5. Examples also we have of y ^• churches in the Apostles days who communicated ech with other, in blessings spiritual and temporal, as amongst others chiefly appeareth in those two loving sisters the Churches at Jerusalem and Antiochia, the one of which wer Jews, the other Gentiles. For they in Jerusalem hearing that many in Antioch wer turned unto Christ; sent for their further edification, Bainabas unto them, a good man and full of the holy Ghost, and of faith; by whose means, much people joined themselves unto the Lord. The Antiochians knowing, ( as the Apostle saith,) that if they were made partakers of their spiritual things, their duty was to minister unto them in carnal things: whē they heard of a famine foretold to come over all the world, sent succor to their brethren in Judea, by the hands of Barnabas and Saul. Again when there grew a dissention by means of false doctrine sown among thē; they sent the said Paul and Barnabas for advise and help unto Jerusalem; which church after great disputation even by the Apostles themselves, sent back choice and chief men of their own company, to Antiochia with Paul and Barnabas, and wrote letters also, of the same matter; so bot • by word & writing, the multitude of believers there, were confirmed in the truth, and rejoiced for the consolation.

6. Thus have we a pattern and president of Christian duties between Churches, in that Church which first was crowned with the name of Christians; & have besides this, many other instructions and examples proposed in the scriptures; as of the Churches in Macedonia, so ready and instant to bestow grace and fellowship of ministering to other Saints; of Corinth also in the like case, whose readiness of mind, Paul boasted of to other congregations, and their zeal provoked many. And well was it with the churches thē, which strove not for primacy, nor knew no preeminence one over another; but walked all as brethren under one Archpastour Christ, who still walked among thē, visiting the ways and works of those golden candlesticks, whose lights shined not only in them selves, but unto others, so as they wer followers of the Apostles & of y ^• Lord, ensamples to their sister churches, in doctrine, faith, virtue; & followers of thē in patience; for which the Apostles rejoiced in the churches of God. Herevpon followed prayers one for another, thanks, & salutations, with all other means to nourish lov, and continue peace. Then was fulfilled the prophesy of Isaiah, which foretold of a path from Egypt to Asshur, (that is from one church and nation of the Gentiles, to another,) whereby they should come and communicate together in the worship of God, Israel also being a third with them, even a blessing in the midst of the land, (as we hav seen before in the church at Jerusalem,) and the blessing of the Lord upon it, in this holy communion, saying, Blessed be my people Egypt, and Asshur the work of my hands, and Israel mine inheritance.

7 From these few examples, compared with the former general duties of all Christians; may appear how churches owe help, comfort, and refreshing one to another, as they hav need & ability, and should not one envy or vex another, but as Ephraim and Judah, flee together upon the shoulders of the common enemy; yet avoiding both ambition & confusiō. For although we may advise, exhort, warn, reprove &c, so far as Christian love and power extendeth: yet find we no authority committed to one congregation over another, for excommunicating the same, as every church hath over her own members. Christ reserveth this power in his own hand, to remove the Candlestiks out of their places, if they syn and repent not. And he in his Epistles to the seven churches, dealeth with every of them severally for their own estate and faults; not imputing the sins of one unto another: though the admonitions given to everyone, were to be a warning to all churches, evē whosoever had an ear to hear. Neither may members disorderly run from church to church, which may work trouble and confusion; for avoiding whereof, in the Apostles days, letters of commendation wer written, for such as by occasion traveiled to other places; that they might be esteemed and received as brethren; as on the contrary, false teachers, heretics, excommunicats, and such like; be shunned & avoided.

8. As for communicating with another church, when it lieth in syn; Christians ar to consider the rules mentioned in the former chapter. For when they may not partake with their own congregation, unto which they ar joined; neither may they partake with another, being in the same estate and transgression. A Multitude cannot make an evil thing good; neither can many or all churches together, justify or make tolerable, that which God's law condemneth; for all men, though they be laid together in the balance, ar lighter then vanity as the prophet saith. It is justice (according to the true proverb) which exalteth a nation: but syn, is the shame of people's. As therefore when Israel was in trespass, Judah was forbidden to syn, and every godly Jew, to go to their assemblies: so the Christians in Sardi, which wer commended of Christ for not dofiling their garments, in the sins of that church; could not hav been blameless, if they had joined with their sister church of Thyatira, where Jezebel sat as Doctresse, to teach & to deceive God's servants.

9. When • holah, (the church of Samaria,) had defiled herself with the idols of Asshur, and was therefore chastised of God; it should hav been a warning to Aholihah, (the church of Jerusalem,) not to do the like, nor partake in her sisters evils: but when they became both after one sort, the Lord's heart forsook them both alike; and because Jerusalem walked in her sisters way, therefore 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 Judah only, yet Judah not keeping the commandments of the Lord their God, but walking after the fashion of Israel which they used, the Lord did therefore cast off all the seed of Israel, & afflicted them, and delivered them into the hands of spoilers, until he had cast them out of his sight. It behooveth all therefore to mind well their communion, both with their own and other churches; and to nourish peace, but in holiness; to keep communion, but in light, not in darkness; for we must all appear before the judgment seat of Christ, where everyone of us shall give account of himself unto God, and every man bear his own burthē. As we have sown in this flesh, so shall we reap; the sowl that hath sinned shall die; Noah, Daniel, and Job, shall deliver neither son nor daughter, but their own souls by their righteousness. And whosoever overcometh, shall inherit all things; and shall not be hurt of the second death.

The conclusion.

SEeing thē we hav received such grace from God, (so many as believe in the name of his son Christ,) as that we are raised up from the graves of syn, wherein we all lay naturally the children of wrath; & ar called with a holy calling, from the servitude of Satan and syn, and all communion with the wickedness of this world to serv the Lord in freedom of spirit, and newness of life; according to his word; & are conjoined in a holy society with himself, after a wonderful & incomprehensible manner, apprehended by faith; and one with another in the fellowship of the Gospel; being through his mercy made a chosen generation, a kingly priesthood, washed frō all our sins in the blood of Christ, and reigning with him on earth, by mortifying & subduing our earthly members; and seeing we hav in this estate, all 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 remaineth thē, but that we purge ourselves from all filthiness of the flesh and spirit, & so grow up unto full holiness in the fear of God, making straight steps unto our seat, running with patience the race that is set before us, fighting the good fight of faith and of afflictions, resisting syn both in ourselves 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 souls shall flit out of these earthly tabernacles, our bodies may sleep and rest in their beds, til our change come, & our souls not sent to the spirits in prison, but received among the spirits of just and perfect men, we may so rest from our labors, and wait for the full redemption of our bodies; at that day, when our Lord Jesus shall show himself from heaven with his mighty Angels in flaming syre, to render vengeance unto them that know not God; nor obey y ^e Gospel of our Lord Christ; punishing them with everlasting perdition, frō his presence & from the glory of his power; and to be glorified in his saints, and made marvelous in all them that believe▪ which all shall be where himself is, & see the blessed face of God, & there enjoy that heavenly communiō in the great assembly of all Saints, with everlasting joy upon the 〈…〉 heads, where sorrow and mourning shall be forgotten, and all happiness & 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 witness saith, Surely 〈…〉 quickly: Amen. Even so come Lord▪ Jesus.

Of the three sorts of mē, all diversely affected in things concerning God.

Men are either

OPEN WICKED,	HYPOCRITES,	SAINCTS,
• icentious and profane livers▪ professed enemies of the law of the Lord. Job. 21. 14. 15.	outwardly religious, but inwardly wicked, hating God's law, and the true righteousness▪ Isa. 29. 13. Mic. 3▪ 11▪	that rightly believe & obey God's word, with their utmost power; the friends of the Lord. Psal. 119. 3, 5, 10. 11, &c.
These are born but after the flesh / therefore savor they only the things of the flesh / and remain as they ar by nature / Children of wrath. John. 3. 6. 1 Cor. 2. 14. •• h. 2. 3.	These seem to be renewed, & born again of ye Spirit, they are enlightened, and boast of heavenly grace: yet continue they still in their old natural corruption, unwashed from their filthiness. Heb 6. 4. Isa, 65. 5. John. 8. 41. 42. Pro. 30. 12.	These are born a new, not of blood, nor of the will of the flesh, or of man, but of God: therefore they savor the things of God, and mind heavenly things, being children of Wisdom. John. 1. 13. &. 3. 3 • Luk. 7. 35.
These ar neither chosen of God / nor called▪ being neither of the church / nor in the saine. Psa. 11. 5 Rev. 22. 15. 1 Cor. 5. 82.	These are called, but not chosen; ar in the church for a a while, but not of it. Math. 22. 14. 1 John. 2. 19.	These are called and chosen of God; ar both in & of the Church, and so continue. Ephes. 1. 4. &c. Job. 17. 9.
In these / syn daily increaseth inwardly and outwardly / til righteousness in them be utterly extinct Psal. 36. 1. 2. 3. 4.	In these, righteousness increaseth outwardly, but sin liveth inwardly, and aboundeth. Isa. 1. 11. &c. Ier. 3. 4. 5.	In these, syn dieth, and righteousness rev •• eth daily, both inwardly and outwardly. 〈◊〉 . 6. 2. • . 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 receive it not; the tables ar broken before they come at them; for these dance (as it were) about the gold̄ calf of their own impiety / I ••• w not what: is become of Moses; they break and violate all. Exod. 32. Yet unto such / the law is given / mid lieth upon them as a • urse and condemnation. 1 Tim. • . 9. Deut. 27. 15-26.	To these God giveth the stony tables, and they receive them; but Moses face so shineth, that they cannot look vpō him, unless heveil his coūtenāce. They outwardly keep the law, and rest therein, they also teach others to keep it, yet ar themselves transgressors of it; the inward power and end thereof, they cannot see Exod. 34. 29. 30 &c. 2 Cor. 3. 13. 14. Rom. 2. 17. 22 23. &c.	To these the Law is not given, or it lieth 〈◊〉 ( 〈 in non-Latin alphabet 〉 ) on them; 1 Tim. 1. 2. 〈◊〉 they have the Gospel, the Law and ministry of the spirit▪ and 〈◊〉 word 〈…〉 fleshly tables of their harts, 〈◊〉 on and without by the finger of God: & they 〈◊〉 behold as in a 〈◊〉 , the glory of the Lord with open face, and ar changed into the same image frō glory to glory, as by the Spirit of the Lord. 2 Cor. 3. 3. 18. Ezek. 11. 19. Heb. 8. 10.
These keep not the Law / neither ar they kept by the Law; but break forth into all syn and wickedness. Job. 24. 13. &c. Psal. 73. 8. 9.	These, though they keep not the Law, yet are kept by the law, and restrained by terror thereof, frō open wickedness. Mat. 23. 13. 16. 23. 25.	These are the right keepers of the Law in spirit; which sometime also were kept of the Law, til Faith came. Ps. 119. 33. 34. Gal. 3. 23. 25.
These hate the Law / and profess their hatred Psa. 2, 3. Job. 22. 17.	These hate the Law, but profess to love it. Psal. 78. 36. 37.	These love the the Law, & profess their love. Psa. 119. 97. Rom. 7. 22.
These ar naked / yet without s • ame: though all men see their filthiness / they hide it not. Ior. 6. 〈◊〉 . & 〈◊〉 .	These ashamed of their nakedness. cover it with figleaves, or spiders webs of their own external righteous nes. Isa. 59. 5. 6.	These have their nakedness covered of Christ, and by the garments of his righteousness. Rev. 3 1 • , & 16. 15.
〈1+ pages missing〉 • sa • iters / Numb. 3 • . the • niorite • / Sihon / •• gh / and the like.	come not into the land of promise.	an • the rest that •• mayneth for the p •• ple of God. Heb. • 8, 9.
These both shall perish; and be punished with everlasting perdition, from the presence of the Lord; their portion shall be with the Devils in the lake of fire and brimston, which is the second death. Mat. 25. 30, 41, & • 4, 51, Job, 13, 16. 2 Thes, 1, 8, 9, Rev, 20, • 0. 13, 15.	These shall enter into the joy of then Lord; shall live and reign with him in heaven, & with his holy Angels for evermore Amen. Mat, 25. 21, 34, 4 •
The Wicked shall turn into hell Psa. 9, 17.	The Hypocrites hope shall perish. Job, 8. 13.	The Saints shall be preserved forever, Psal, 37, 28.
The rejoicing of the Wicked is short; the joy of Hypocrites is but a moment. Job. 20. 5.	And men shall say. Verily there is fruit for the righteous, doubtless there is a God that judgeth in ye earth. Psa. 58. 15.