BREACH upon BREACH: OR AN ACKNOWLEDGEMENT OF Judicial Breaches MADE UPON US, PROCURED BY SINFUL BREACHES FOUND AMONGST US; With Instruction, Admonition, and encouragement yet to turn to him that smites us, and the sum of it was delivered at the Funeral of Mr. Jeremiah Colman, (late Preacher of the Gospel at Hetherset in Norfolk) February 18. 1658/ 9  
By Tho. Moor Junior.  If they shall confess their iniquity,— And that they have walked contrary to me, and I also have walked contrary to them— Then will I remember my covenant— and I will remember the Land, Levit. 26. 40, 41, 42. If any say I have sinned, and perverted that which was right, and it profitted me not, he will deliver his soul from going down to the pit, and his life shall see the light; for he hath found a Ransom, Job. 33. 24. 27. 28. For this cause (vide. ) not so discerning the Lords Body that was broken for us: as to examine, and judge ourselves in the light thereof, many are weak, and sickly among you, and many sleep, for if we would judge ourselves we should not be judged, etc. 1 Cor. 11. 28, 29, 30, 31, 32. 
LONDON; Printed by J. B. for the Author, 1659.   

The Epistle to the Reader.  
THis our beloved Brother deceased, had his conversation in times passed among a people, zealous about some lighter matters of the Law, as to outward order, and discipline in the worship of God; while yet neglecting the weighty matters, as judgement, and the love of God: earnest in building Churches, but slighting, if not (as there is too much cause of jealousy of many of their bvilders) refusing that stone for the foundation, and head of the corner, which God hath laid in Zion for that purpose; too much like (though it may be hoped, not so much out of order, as) Israel of old, who when forgetting his maker. And counting the great things of his Law (even Christ the end of the Law, and the knowledge of God in Christ and his righteousness, the things witnessed in the Law and Prophets) as a strange thing; were yet zealous in building Temples and multiplying Altars, and sacrifices, Hos. 8. 11, 12- 14. with ch. 6. 6, 7. Psal. 118. 22. Math. 21. 42. and 23. 23. Luk. 11. 42. Act. 4. 11. with Isa. 28. 12. 16. and 29. 11.  
But God who is rich in mercy, for the great love wherewith he loved us, even when we were dead in sins, and ●respasses, and that he might thereby show the exceeding riches of his grace to others, inclined his heart more diligently to inquire into the great things of his Law, (or doctrine) summed up in the testimony God hath given of Christ, and gave him to perceive the faithfulness of that saying, that Jesus Christ came into the world to save sinners. By the light of which he karned to relinquish the former apprehensions he had of Christ, and so of other persons, and things after the flesh, or as that teacheth: and to account loss, and dung for Christ; and for the excellency of the knowledge of him, such things, as before were gain to him; that he might farther win him, and be found in him. And so in receiving his word, as the word of God, and not of men, Christ (as testified in the scriptures, the son of God, the Saviour of the world) became precious to him. And having tested, that the Lord is gracious (to whom coming as to a living stone, disallowed indeed of men, but chosen of God and precious he also, as a lively stone was therein built up in him, and so made of the spiritual house, and holy Priesthood, to offer up spiritual sacrifices acceptable to God, by Jesus Christ, the love of Christ constrained him, with much earnestness, to persuade and beseech others to be reconciled to God, and to seek help in the name of God in Christ, to warn the unruly, comfort the feeble-minded, support the weak, to be patiented towards all men, in meekness instructing them that oppose themselves: and to encourage, and stir up such, as had believed through grace, to abide in him as they had received him, and to provoke them to love, and good works and so to help forward, and strengthen the hearts, and hands of the fellow-helpers to the truth. As one that had his heart seasoned with those principles of certainty, and truth, that one died for all, so effectually with the father that all have died in that death of one, as all have sinned, and death passed on them, in and by the sin of one. And that he therefore died for all, that they which live in their several ages, by the grace of God, bringing salvation to them, (as it doth to all men in due time) should not henceforth live to themselves, but to him that died for them, and rose again; knowing also in this knowledge of the greatness, and truth of God's grace in Christ to manward, the unspeakable terror of the Lord against those that will not know him, but are contentious, and do not obey the truth, or by an evil heart of unbelief departed from him, and go on in their trespasses, and backslidings, till the day of grace pass, and the master of the house be risen up, and have shut to the door.  
And in this his earnest seeking the good of all, and the edifying of the Body of Christ: he was much stirred up, especially in his latter days to press for more fellowship in the Gospel, with them that did know, and acknowledge the grace of God in truth, and so callon the Lord out of a pure heart. And that such should join together, as the heart of one man, for the promoting that design. To which purpose, he moved it, as of great advantage, and very necessary; that brethren in the Gospel should often gather together, as they might have opportunity from divers parts to consult one with another, and together with the Scriptures and the testimony of God concerning Christ, as contained in them; how they might walk, and strive together in more joint order for for the faith of the Gospel. This though much upon his spirit, to his latter end. Yet was too little considered by us. Our general dulness and loss of our first love, by wandering out of the way of understanding, made us insencible, both of the advantage to be s●●●net within such endeavouring to keep the unity of the spirit in the bond if peace, and so seeking the Lord, and his things, and therein the things, and good of others after the due order, and also of the necessity of it, especially in these evil times. It seemed to me, that Gods removing this instrument, in the midst of his days, and while his spirit was so earnestly set, for the promoting, and carrying on so good a work, and yet it was so little apprehended, or considered by us; had in it a great reproof of our dulness, and a loud voice (signifying necessity of timely listening to it) to awaken us to righteousness in this particular; that standing up from the dead, Christ might give us light, to straighten our steps, and strengthen the things that remain, and are ready to die.  
It was therefore much set upon my spirit, on this occasion, to apply myself to some consideration of the voice of the rod in these instructions. In which though I met with many discouragement in myself, from the sense of my own weakness, as also from some other considerations yet I could not with any satisfaction in my own spirit, wave the propounding something of my weak apprehensions, (if thereby I might by any means stir up others, more able, and fit, to set their hearts and hands to the work.) which having done at the funeral of our deceased Brother. I was earnestly requested once and again by our Sister the Widow of the deceased (who also signified it to be the earnest desire of others.) This way to make more public, what I had then delivered; unto which, though with some unwillingness at the first, being sensible of the weakness, and confusion of my own apprehensions of these things; yet I was persuaded, thus further to show my weakness: Beseeching my Brethren to help me, as they may see my need. And add their more profitable endeavours, to the instructing, and stirring up Beleivers, to seek the Lord after the due order, to strive together for the faith of the Gospel, as becomes it, and in nothing terrified by our adversaries, etc. Unto which, that the Lord in his mercy may farther direct us, and make profitable his judgements, and these mean endeavours of putting to mind the voice of them to that purpose, is the desire of the most unworty of all that have received mercy.  
Tho. Moor Junior. Lynn, July 27, 1659.   

A TABLE of the principal Heads of the following Discourse.  

AFter some general consideration of the sum, and scope of the Text and instruction from it, to hear the Rod. pag. 1. & 2.  
And a brief view of the parts of the Text, (viz.) an evil of punishment bewailed, and an evil of sin acknowledged as the cause; with some hints of the difference between the manner of that correction, and of this; and yet how this Text suits our occasion. pag. 3.  
These instructions are opened.  
1 Such Providences, are great Breaches upon a People.  
2 The Lord is the maker of such Breaches.  
3 The reason, or procuring cause, is our own iniquities, yea usually there is found in it great neglects, and disorder in God's people. Iniquities in their holy things.  
4 Yet the Lord is our God, when so provoked, and while so punishing us.  
1 Such providences are Breaches. And there,  
" 1 What providences." 2 How they are Breaches, and on whom.  
" 1 The providences are such, as in which righteous Men are taken away untimely. pag. 4.  
And there is proposed. I. What manner of Persons they are whose untimely removal is such a Judgement. pag. 4, 5, & 6.  
II. What manner of removal of such, is so to be apprehended. pag. 6, 7, 8, & 9  
" 2 What manner of Breaches such providences make, and on whom. pages 9, 10, 11, 12.  
2 The Lord is the maker of such Breaches. And there, How he is the Author of the evil of punishments, or corrections for sin. And how that evidences him to have no hand, or heart in the sin. see pages 13, 14.  
Corrections of sin, of two sorts, some by evil instruments, of which God is more remotely the Author. The Author of the punishment on the party punished, but not of the sinful action in the instrument. pages 14, 15.  
There are others more directly from his own hand, of which sort this. Some use of this. pages 16, 17, 18.  
3 The reason, or procuring cause is our own iniquities, etc.  
Some general demonstration of this by other Scriptures. As, Ezek. 33. with other Scriptures. pages 18, 19  
1 Cor. 11. 29, 30, 31. pages 19, 20, 21, 22.  
The particular consideration of the evil of sin mentioned in the Text, as the reason of the Judgement.  
That is first considered, as a general expression of any way of iniquity that may be signified in the sense of the words; And then veiwed, as particularly applied in the Text.  
In the first, There are some considerations propounded of the due order after which the Lord is to be sought by us.  
1 There is an order of precedency in the nature worth, and goodness of things after which, some are to be sought, rather than, yea with a neglect of others. And so to seek the Lord after the due order, as with reference to other things that are not the Lord, is to seek him first, and so as with a neglect of all other things for him. pages 22, 23.  
2 There is an order in the time, and causes of the things that are to be preferred and in a sense equally to be sought; After which some things are to be sought first that other things may be sound, and attained, in, and through them. And so what it is to seek the Lord after the due order, as with reference to the things of the Lord, and to be sought in him. see pages 24, 25, 26, 27.  
3 There is an order of regularness to be observed in the manner of our seeking. To walk according to the rule already delivered, as that is grounded upon, and opened by the word of the beginning of Christ. page 28.  
" 1 To seek, and acknowledge him in his ways. pages 28, 29.  
" 2 Always first, and chiefly to mind the greater, or more weighty matters. And who sought him not after the due order according to these considerations. see pages 29, 30, 31, 32, 33.  
" 3 To seek him in the preparation, and sanctification of his Sanctuary  
I. In the instruction of his name. pages 33, 34, 35.  
II. In the encouragement, and strength of it. pages 35, 36.  
III. In a cordial confession, and acknowledgement of it. p. 37, 38.  
iv In hearty union together in it. And there, First, The Persons with whom, we are to dwell, and walk in the unity of the spirit. pages 39, 40.  
Then the unity of the spirit in which such are to dwell, and walk together.  
1 Union of love. 2 Union of mind, or design. 3 Of way▪ 4 Of accord. 5 Union of fellowship. pages 41, 42, 43, 44, 45.  
Who they are that seek him not after the due order according to these considerations. See it under four Heads. pag. 46, 47, 48.  
Particular application under three Heads. pag. 49, 50, 51, 52.  
The particular view of the evils unto which the acknowledgement in the Text is applied. pag. 53.  
For applying that to ourselves, These considerations propounded.  
1 Who are the holy Preisthood under the Gospel. 2 What's their charge. 3 How they should be sanctified to it. 4 What order is to be observed in the mannagement of it. 1 Who are the Preisthood. pag. 54, 55, 56.  
2 Their Service." 1 In respect of the Persons to whom it is to extend. pag. 56, 57  
" 2 As to the manner of their service, not in Tips, and patterns, but in the truth, in the spirit, in the Heavenly things themselves. pag. 57, 58, 59  
I. To keep, and bear the truth of the former Tips, and patterns, as come forth, in, and by Christ; where what it is, and how they are to keep, and bear it. see pages 59, 60, 61, 62, 63, 64, 65.  
II. To them is committed the keeping, and charge of holy, and devoted things, and persons. pages 66, 67.  
3 How they ought to be sanctified to this service.  
" 1 There is a previous sanctification needful to sit for it; And how that answers to theirs under the Law. page 68  
What it is as to the means by which effected. page 69.  
As to the nature of the work. page 70.  
As to the seal, and confirmation of it. pages 71, 72.  
" 2 There is a daily sanctification also needful to render them acceptable, and profitable, and how answering to the legal, and tipical. see page 72.  
I. To lay aside, and put off those filthinesses of flesh, and spirit moving and rising up in ourselves from the old man. pag. 73.  
II. To come out from amongst, and be separate from unclean persons, and fellowships. And how that is to be understood with a caution against keeping, or shutting out ignorant, or unclean persons from us; according to Jer. 15. 19 see pages 74, 75.  
" 3 There is an accidental sanctification, or a renewing of sanctification on occasion of pollutions happening. pages 76, 77, 78.  
4 What order is to be observed in the mannagement of their affairs; and to that, some consideration of the levitical order, proposed under three heads. pages 78, 79, 80.  
And then a view of the order under the Gospel in some answerableness. And there,  
" 1 How the holy Preisthood, are to minister each in their place, and according to their gifts, with some caution about Women. pages 80, 81, 82, 83, 84, 85.  
" 2 Who are appointed to go before others in this ministration; and how. pages 85, 86, 87.  
" 3 How all are given to Christ, (the great Master of all, the Apostle and high Priest of our profession) to depend on him, and receive together their instructions, and directions from him, as delivered already, in the Apostles Doctrine, and Commandments. pag. 88, 89.  
Who they are, that seek him not after the due order, according to these considerations, under 6 Heads. pag. 89, 90, 91, 92.  
Some general application of this to ourselves. pages 92, 93.  
Particular application of it To the Younger. page 93, 94.  
Particular application of it To the Elders. page 94, 95.  
4 That yet the Lord is our God while so punishing us. page 96.  
Briefly opened and applied under several Heads in the following pages.    

There are some material faults have escaped the Corrector, especially in the first three Sheets, which the Reader is desired to mend with his pen, or get mended, (as he is directed in the latter end of the Book) to facilitate the understanding of what he reads.   

Breach upon Breach. OR, An acknowledgement of Judicial Breaches, made upon us, procured by sinful Breaches found amongst us, with Instruction, Admonition, and Encouragement, yet to turn to him that smites us, as the sum of it was delivered at the Funeral of Mr. Jeremy Colman, February 18. 1658. in some explanation of that acknowledgement of David, 1 Chron. 15. 3.  The Lord our God made a Breach upon us; for that we sought him not after the due Order. 
THe text contains the sum of the instruction, which David received from Gods chastise men, in taking away Vzzah by a sudden stroke upon his touching the Ark, and that which he gives as the reason of his calling the Priests and Levites, to sanctify themselves, that they might bring up the Ark, etc.  
Wise men will hear the Rod, and who hath appointed it, and in such hearing, shall see his name, and have the instructions of it sealed home and opened to them in such corrections, being so exercised by them, Mich. 6. 9 Zeph. 3. 2, 7. Jer. 2. 30. Heb. 12. 11.  
It's not patience under afflictions, to be insensible of God's hand and regardless of what it means, but on the other hand, a sign of great wickedness and hardness, not to cry when he binds us with the cords of his affliction, not to be grieved and ashamed when he strikes us, not to see and lay it to heart, when his hand is lifted up, especially in such judgements, yea this, that iniqui y, that heaps up more wrath, and procures farther strokes, and greater judgements, job. 36. 13. Jer. 5. 3, 6. Isa. 26. 11. and 57 1 Zeph. 3. 2. 5.  
I know it's too generally in high account with men, even with many professing godliness, it goes under the name of a great virtue, and strength of faith and patience, and a note of having much rejoicing in the Lord: To pass under such liftings up of God's hand without sense, or rather instead of being humbled under them, to pass over them lightly, as if they felt nothing, not wisely considering the Work of the Lord, nor minding, or attending to know the meaning of such voices.  
But though with men this may go for a virtue, and a note of great strength, yet with God it's reputed as a note of great wickedness and hardness as we have seen. Yea doubtless, That rejoicing which is truly in the Lord, and in which he is glorified in, and glorify by us, it hath in it always a true sense, and acknowledgement of our own vileness and sins, with a ●ea●iness to judge, and take shame to ourselves, that so he may be therein justified in his say, and rendered clear equal, and righteous in his judgements, as Psal. 51. 3, 4. Hence Joshuah instructs Achan to give glory to God, in confessing his sin, like to which is Jeremy's instruction and council, Jer. 13. 15. 18. Whence also confessing God's name, and confessing our sins, knowing every one the Plague of his own heart, are put one for another, 1 Kings 8. 33. 35. with verses 38. 46. 48. The latter being in the former, as also is signified, 1 John 1. 7. 9  
And so the patience and comfort of the Scriptures is such, as in which the heart is exercised under, and by the trials and afflictions, to a silent and digilent looking unto the Lord, a quick apprehension of displeasure when testified, falling down under it, and awaking to search and try our ways, that we may understand the meaning of the voice, even where yet we see it not, That so we may not fail of the grace of God.  
In the Text we have, 1. An evil of punishment, a heavy affliction, and correction bewailed, yet taken out of God's hand. The Lord our God hath made a Breach upon us.  
2. An evil of sin, a wilful iniquity, neglect, and disorder seen, and acknowledged, as found with them the Survivers, and as being as on their parts the procuring cause of the judgement, for that we sought him not after the due order.  
In both parts it affords us much instruction suitable to our present occasion, though there is some difference between the manner of the correction or judgement, occasioning the lamentation and acknowledgement in the Text, and that now to be bewailed by us.  
That was the cutting off an useful member by a sudden stroke, the taking away from us one probably more useful by pining sickness, like that threatened, Isa. 38. 2.  
That was in signal testimony of displeasure, not only to the Survivers, but also to him that was cut off, which is more than can be said of this. Yea this was by sickness, as may be supposed, occasioned by, and for the work of Christ, if not also to supply some neglect and lack of service on others part, for which he ought to be held in greater reputation, as Phil. 2. 29, 30.  
Yet hath it not in it the less but the more signal testimony of displeasure to us. And however this Text suits our occasion; it being not a declaration or mention of the correction in that stroke to Vzzah, but of the correction in it to themselves, and an acknowledgement not of his, but their own iniquities, neglects, and disorders, as the reason and procuring cause of it to them. Now David could see that as the main reason, and chief to be considered and acknowledged by them, wherefore God was angry with Vzzah; as sometimes also God was angry with Moses for the People's sake, by whom also he was provoked to speak unadvisedly, Numb. 20. 10, 12. Deut. 1. 37. and 3. 26. Psalm 106. 32, 33. So here, though at the first, when David was angry he did not so see it, (〈◊〉 of spirit● exalts folly, Prov. 14. 29.) It appears not that he observed any more then, but a Breach upon Vzzah, 1 Chron. 13. 11. Yet now he acknowledgeth, Their not being sanctified after the Sanctification of the sanctuary, nor seeking the Lord after the due order, as not only the principal occasion of Vzza's error of rashness, but also as that which provoked the Lord to make this breach upon Vzzah, which now he bewails as a Breach chief upon them, and procured by their owner iniquities, which instructions of wisdom being seen and heard in quiet (as Eccles. 9 17.) as writ upon, and spoken by the Rod, provoke, and stir him up, to seek healing in a right way: Better is the end of any thing, than the beginning; Better the patiented in Spirit, than the hasty; Be not hasty in thy Spirit to be angry, Eccles. 7. 8, 9 The instructions set before us in this text, and seasonable to be considered of us. Are,  
1. Such Providences, are Breaches made, or do make Breaches great and grievous Breaches upon a people.  
2 The Lord is the maker of such Breaches.  
3 The reason or procuring cause of such judgements from the Lord is our own iniquities, yea usually there is found besides the more general evils, some great iniquity of neglects and disorders, in God's people, the holy Priesthood, yea iniquities and pollutions in their holy things, as the inlet to, and procuring cause of such judgements on themselves and others.  
4 Yet the Lord is our God, when so provoked by such iniquities, and while so punishing us; there is yet forgiveness with him and help in him, that he may be feared, and hoped in by us while it is to day; That we may turn to him from whom we have deeply revolted.  
1 Such Providences are great and grievous Breaches made upon a People here. 1 Consider what Providences. 2 How they are Breaches, or what manner of Breaches they are, and on whom.  
1 The Providences, or judgements under consideration, are such, as in which Righteous, Good, and Upright men, are cut off, or taken away from us in the midst of their days, or before they have filled up their years; or in the midst of some good work, in the promoting and carrying on the design of Christ in the World, and especially when such are so taken away as therein, that generation, or kind of persons are made thin, or made to fail, as when such of them as were more eminently useful, in gathering and keeping others together in companies or clusters, and in stirring up believers with full purpose of heart to cleave to the Lord, and strive together for the faith of the Gospel are taken away, and no others of like usefulness, and faithfulness, left or raised up in their stead.  
For more full understanding and usefulness of this, we shall consider distinctly. 1 What manner of persons they are, whose being so removed make such Breaches. 2 What manner of removal or taking away of such persons, is especially so to be looked upon by us.  
1 The persons whose being taken away and perishing from the earth is such a woe and affliction, or judgement upon others, the Survivers are in other Scriptures thus expressed. Righteous, and merciful men, Godly men, men of kindness, born of the kindness, and pity of God our Saviour towards man, and thence framed to some like mindedness, Good men, men full of the Holy Ghost, in his discovery and shedding abroad the love, and goodness of God in the testimony of Jesus, and so full of faith of his operation, in which that goodness of God in Christ is believed, and their souls resting satisfied, and rejoicing in it, and thence filled with all goodness, like their Heavenly Father, able also, and therein qualified, to admonish one another, and to seek the good of all according to their capacity, Psalm 12. 1. Isaiah 57 1. Mich. 7. 2. with Acts 11. 23, 24. Rom. 15. 13, 14. Such as are reconciled to God by Jesus Christ, and have received into their hearts that word of reconciliation, that God was in Christ reconciling the World unto himself, not imputing their trespasses unto them, and in retaining it in their hearts, have it in some measure fitted in their lips, that with it they may persuade others to be reconciled to God. (See farther for this the description of righteous and merciful men, in the lamentation over the dead, published on the death of Henry Rix, and of the Doers of good, Doers of the truth, in the instruction to the living, published on the death of Elizabeth Harrison; in both which having spoken more largely to this point, I forbear it here, only this we add.)  
The removing or perishing of wicked and ungodly men, whether such as are incensed against the acknowledgement of the man Christ Jesus, and of the excellent glory, the Father hath given him for us in the same body in which he bore our sins on the tree, that by him our faith and hope might be in God, privily designing to cast him down from his excellency: For such as are contrary to the good of all men, being enemies in their minds to the riches and truth of God's grace in and through Christ to man-ward, and therefore seeking to eclipse, hinder, and cast mire and dirt upon the sincere Preaching of it, as also upon the faithful confessors of it, that hold it fast, and hold it forth, without hidden things of dishonesty.  
Or such as otherwise in their principles and works deny him, or do not love, esteem, and worship him, or come to God by him, nor seek the lifting him up, but turn the grace of God in that unspeakable gift into wantonness; turn his glory into shame, loving vanity, and seeking after lies. I say the removing or cutting off such from the earth cannot come under this consideration, as a woe, affliction, or judgement to the Survivers, their being so cut off, is a heavy judgement to themselves, because they are therein cut off for ever, and driven away in their wickedness into utter darkness. From the time of their death their is a great Gulf fixed, that they can never return to any mercy, or door of hope, but perish for ever without any regarding it; which should teach us not to desire such a woeful day, because so woeful to them, nor to hasten from following him in seeking their good, Jer. 17. 16.  
But the perishing of such is so far from being a judgement of this nature to others, That on the other hand, as when they rise, increase, or bear rule a man is hidden, Prov. 28. 12. Even the man Christ is hidden, his visage more marred than any man's, and the man that is godly, and so such as are valiant for the truth, and have quit themselves thereto, like men from those divers entanglements, and lusts that weaken; They are sought for to be suppressed, kept under and hidden, yea men, not only such, but even all that in any sense quit themselves like men, and will not subject themselves to their principles and traditions are feign to hid themselves: And therefore thereby the people generally have cause of mourning, so when they perish the righteous increase, and it goeth well with them, and thereby the people rejoice, and there is shouting. See Prov. 28. 12, 28. and 29. 2. and 11. 10.  
But they are the righteous, even such as have righteousness, and strength in the Lord, seeking it there by faith in him, that ceasing from their own works in the light and power of his testimony, believe on him that justifieth the ungodly, having raised up Jesus our Lord from the Dead, who was delivered for our offences, and raised again for our justification. They are such, as having tasted that the Lord is gracious do cleave to him with full purpose of heart, and are by his goodness retained in the midst of their hearts, fitted, and apted with earnestness to stir up others so to do. Such they are whose being taken away out of this life in the flesh, is to themselves great gain, whose removal from us is to the Survivers generally great loss; a heavy woe and affliction, whether they be sensible of it, or no.  
Because such men are through the grace in Christ received and retained by them in its own light, and power qualified to mind, and seek the promoting of the things of Christ in the World, and so the good of others therein, and are therefore set and preserved in the World to that purpose. To them to live is Christ, it tends to the setting forth and magnifying him, and so to the carrying on his design and business in the World; To die is to themselves gain and advantage, but that reaches but to themselves; and so the affliction and judgement in the removal of such is greater, as they were more one with him in his design, not seeking their own things, but the things which be Jesus Christ's.  
2 The manner of removing, or taking away of such persons, that is especially to be looked upon by us, as such a woe and affliction in which evil Breaches are made upon us; It is not simply, or only their being taken away by death, for it's appointed to men, the whole kind, once to die, and that first death is so abolished, the sting and wrath so taken out of it, that no man shall perish or be holden for, ever in that, nor is it in himself simply a judgement in wrath or anger to themselves, or others for any man once to die. But when death seizes them, or they are snatched away by it unseasonably, or before the time, or when it is in some signal testimony of displeasure, than it is a correction or judgement either to themselves or to others, or to both.  
Now that men may die before their time, that they may shorten their days though they cannot lengthen them, or that the shortening or cutting them off in the midst, or before the appointed time, may by some means be procured to them, is evident in the Scripture: There is (saith Job) an appointed time to man upon earth the number of his Months or Days are with God, beyond which he cannot pass. Also his days are like the days of an hireling (Of which a forfeiture may be made to the shortening them.) Therefore he saith, All the Days of of his appointed time he would wait till his change came: (not hasting his end as he was counselled by his wife, Chap. 2. 9) And begs of God to turn from him (namely his wrath, or not to set his iniquities before him, his secret sins in the light of his countenance, as Psalm 90. 7, 8, 9) That he might rest, (or be spared a little to recover strength, and not consumed, or cut off by the blow of his hand, as Psalm 39 10, 13.) till he should accomplish as an hireling his day, Job. 7. 1. and 14. 5, 6. 14. See also that caution Eccles. 7. 17. Why shouldst thou die before thy time. Of like import to this purpose is that saying of Hezekiah. That in the cutting off his Days threatened, he was deprived of the residue of his years, his age was departed from him, he had cut off like a Weaver his life, Isaiah 38. 10. 12.  
Yea we find that both good and righteous men, and also wicked and ungodly men may be cut off, and die before their appointed time.  
But this difference is always to be observed.  
The cutting off wicked and ungodly men is always mentioned as a judgement upon themselves, such as in which they are utterly ●ut off from all hope, & driven away in their wickedness; but not as a judgement or evil breach, or woe to the survivers. Yea rather such providences are mentioned, as having favour and mercy in them towards others from amongst whom such are cut off: As saul's being cutting off, was in wrath to himself, but in mercy to Israel. So Ahitophel, and Judas cut off in judgement to themselves; but there being cut off, was no evil breach upon others, but on the other hand a signal manifestation of Gods taking part with the righteous, and pleading their cause for the good of others; so that doom generally threatened on such men, as put forth their hands against those that be at peace with them, break the covenant, are bloody, and deceitful men, as Judas, Ahitophel, and others, that they shall not live out half their days, Psalms 55. 20, 23. ●●● mentioned as God's faithfulness and mercy to the righteous for their sustaining, and that they may not be moved by their afflictions afflictions they suffer from such, and by the general prosperity of such, as sometimes David almost was, Psalm 7. 3.  
Whereas when ever the cutting off righteous and good men in the midst of their days, or depriving of the residue of their years, is spoken of, it's always mentioned as an evil breach, a heavy woe and judgement to the survivers procured by their iniquities, yea though sometimes such providences have in them some present correction to themselves so cut off, for some error or miscarriage in which they have not sanctified him before others, as in the case of Moses, Josiah, and here Vzzah; and that threatened on Hezekiah yet. First, That correction is not in wrath, or such as in which they are cut off from God, or from their hope, only from their further opportunity of praising him to the living, and so of bringing forth more fruit that might appear on their account at the day of Christ, which is a present correction and affliction to a gracious soul, though the end of corrections to them, and redounds to their own private gain and advantage.  
Again secondly, God would never so correct them for such errors, by cutting them off in the midst of their days, and depriving them of the residue of their years, if he had not a controversy with others, the people from whom such are moved and taken: It was for the People's sakes that God was angry with Moses, and took him away (as before we snewed) so it was in judgement, and wrath upon Jerusalem, and for their grievous sins and rebellions, that God corrected Josiah for his rashness by cutting him off. See the whole book of the Lamentations.  
Likewise for the iniquities found with the Corinth's, even these that yet survived, for their not so discerning the Lords body, as to examine and judge themselves in the instructions and reproots of it, many from among them slept, or were taken away by death, in displeasure to the rest, 1 Corin. 11. 30. And such are the providences in which God is making evil breaches upon a people, and they are such breaches and judgements to the survivers, whether there were any correction or displeasure testified unto them taken away, or no; when such as before good and righteous men are cut off in the midst of their daye●, or deprived of the residue of their years, as in that threatened on Hezekiah, Isaiah, 38. and as it may seem on David, Psalm 39 10, 13.  
Or when by some sudden stroke, or in signal testimony of displeasure, they are cut off in the midst of some good work; they had been eminently instrumental in beginning, and promoting, as Moses, Josiah, and here Vzzah, especially when others of like usefulness and faithfulness are not found surviving, or timely raised up in their stead, yea however they are taken away though in a good old age; yet when that kind or generation of men perish, and decay from among men, that they are so many the fewer, as there is taken away by death. And especially when such as were chief instrumental for stirring up others to seek the Lord, and with full purpose of heart to cleave to him, and so for gathering and keeping others in clusters, fail from among men; that its hard to find one in such a sense good and upright, but all are seeking their own things, and not the things which be Jesus Christ's. These are the providences and breaches under consideration, in which God is making evil breaches, executing sad judgements on the survivers.  
2 We come next to consider what manner of breaches, such providences do make, and on whom.  
1 They are breaches made in the Wall, or Hedge, or do make such breaches.  
1 Upon all generally in the Nations, Places, and Families, amongst whom they had their conversation, and from amongst whom they are taken.  
To the making away for God's anger to be poured out in desolating judgements to the destruction or cutting off a people, or in sending strong delusions to them, and leaving them to their own hearts lusts, that they might be damned, Psalm 78. 50. Isaiah 59 4, 18. and 64. 7. Jer. 5. 1. For while they are preserved amongst men. They are set to seek the Peace, and good of all men, to make supplcations, prayers, and intercessions for all men, that they may be saved, to stand in the gap to keep off judgen en●s; and the effectual servant prayer of the righteous availeth much, yea, by the exercise of their wisdom in the knowledge of God in Christ, they though poor and despised, are made instruments of delivering the place and City where they live: Therefore their perishing from the earth, is a sign and forerunner of greater evils and judgements to come, if not timely prevented by turning to him that smites.  
2 To the leaving evil and ungodly men at liberty, without sense or control to run on, and prevail also with their ungodly principles and works, as Psalm 12. When the godly man ceaseth, and faithful ones fail from among the children of men, than they, the children of men speak vanity every one with his neighbour, with a flattering lip and double heart do they speak, encouraging themselves to prevail with their Lip, Word, or Doctrine: For say they; Who is Lord over us? Who shall control, or hinder us, or stop our mouths? The godly and faithful being failed from among them, who it seems had power in their right words and works (which are forcible) to stop the mouths of Gain-sayers, and hinder the prevalency and spreading of their Lip, even by sound Doctrine, witnessed also in a good conversation in Christ, for they would not seek to do it by a worldly power if they had opportunity, nor by the wrath of man.  
Yea it follows in the close of the Psalm, still as the issue of this judgement: The wicked walk on every side, when the vilest men are exalted. So Isaiah 57 3, 4. with Mich. 7. we read, That on the perishing of the righteous & good men from the earth, the seed of the sorceress, of the Adulterer, and Whore, sport themselves, and draw out a wide mouth; they rejoice to do evil with both hands, earnestly laying in wait for blood, hunting every man his brother with a net; encouraging themselves now easily to prevail over those needy and feeble ones, that are sighing under God's judgements, and to blot out their name from under heaven, that it be no more a hindrance reproof, and check to them: For if the foundations be destroyed, say they, what can the righteous do? But our Rock is not like theirs, our foundation and sanctuary is one, and cannot be destroyed, our God is in his holy Temple; The Lord's Throne is in Heaven: A glorious high Throne is the place of our sanctuary, Psalm 11. Jer. 17. 12, 13.  
Therefore rejoice not against me, Oh mine enemies, saith Michah, chap. 7. 9 When I fall, I shall arise, because the Lord liveth, who is the Rock of my salvation, and will be a light to me, even when good men are perished from the earth, and in that respect I am made to sit in darkness, 1 Sam. 22. 47. and Psal. 18. 1, 2, 3, 46. with Mich. 7 7, 8, 9 even so the true believer of God's testimony, exercising faith in Christ according to it, hath yet encouragement in the Lord his God.  
But evil and ungodly men take liberty, and rejoice to do evil (as before) boasting themselves of their hearts desire, and encouraging themselves in hope of prevailing, upon the ceasing of faithful men from amongst them, for while they were preserved among them; They were by the word of life put in their heart, held forth in word and conversation unto them, and amongst them, as a fenced Brazen Wall; against which, though fight, they could never prevail. But they the faithful or upright ones, were mighty through God by the power of their word, to turn their waters or doctrines into blood, that men could not drink them, or not find rest and content in them, for the Lord was with them, as a mighty, and terrible One, making their witness held forth in word and conversation together, so powerful as was affirmed of Jeremy of old, Jer. 1. 7. 10, 17, 18, 19 and 15, 19, 20, 21. with chap. 6. 27, 28, 29, 30. And might not be altogether unduly applied here.  
2 Such providences are also as breaches, in the hedge, wall, or sense to such as are left of God's peculiar people, even to the flock of God, the Church, or Congregation, that he hath gathered or redeemed from among men, through that excellent price the precious blood of Christ, set before them and opened to them, by the spirit in the Gospel.  
1 To the laying them open to be wasted, spoiled, and trodden down by Boars and wild Beasts, in the likeness of men, who now will enter in amongst them without let or hindrance to corrupt and destroy. I know, sais Paul, that after my departure shall grievous Wolves enter in among you, not sparing the flock, also of your own selves shall men arise speaking perverse things to draw away Disciples after them, Acts 20. 29, 30.  
While such powerful and faithful instruments are continued with and amongst the flock, they are mighty through God, to the keeping out and driving away such hurtful Wolves, and false brethren that come to bring into bondage, to whom they will not give place by subjection to them; no not for an hour, that the truth of the Gospel may continue with the flock of God, over whom the Holy Ghost hath made them overseers, and that it may therefore and so remain with them, that it may be held forth by them for the good of others.  
They being furnished with that faithful word, the word of reconciliation, the preaching peace by Jesus Christ, he is Lord of all, with which they are able through God to stop the mouths of gainsayers, and of such vain and unruly talkers, and so to hinder them in their enterprise of subverting whole houses, being thereby fully instructed and strengthened to every good word and work.  
Their removal therefore is an evil breach to the letting in such to waste and destroy this Vine, Psalm 80. 13. Isaiah. 5.  
2 Also to the letting out or administering occasion of disheartening to the weak and wavering, leaving them as without watch or guard, to their aptness to take offence and stumble at they know not what; and so to turn away their ears from the truth, and be tumbled aside to fables, such as did watch over them and seek to heal, help, and strengthen them at all occasions, being removed and failing from them. Many will be easily enticed to follow the pernicious ways of the spirit of Antichrist; by reason of whom the way of truth will be evil spoken of, and the enemy will more rejoice, 2 Tim. 4. 2, 3, 4, 6. 2 Pet. 1. 13, 14. with chap. 2. 1. 2. Acts 20. 30. Psal. 12. Mich. 7.  
2 Such providences are like a breach in the natural body, as the cutting off an useful member, until the making up; or healing of which there can be no profitable or cheerful progress in the work, for if all the members suffer in the suffering of one, their suffering and affliction must needs be greater in the loss of one, by its being broken or cut off from being any more useful, or serviceable to, or in the body in this time of temptation. Whence Paul speaking of Epaphroditus, as his brother and companion in labours, and fellow-soldier, and their messenger signifies, that his being taken away by death as was threatened, would have been not only to the Philippians, but to himself also a very great affliction, adding sorrow upon sorrow. Yea,  
3 Being breaches of such a nature, they must needs occasion a present breach in, and st●●ppage to the good work, the work of the Lord to be carried on by the Church in the world, until it be made up or healed; as Vzzah's being thus cut off by a sudden stroke, chief procures by their iniquities, occasioned a breach in, and put a stop to their work of bringing home the Ark of God for the present, and till they had searched and sound the iniquity reproved, and their hearts were prepared to seek the Lord after the due order, as we see by comparing the 13. chap. With this we may fitly apply what hath been said, to our present occasion of lamentation. The taking away of this our Jeremy in the midst of his days, depriving him, or rather us of the residue of his years, and at such a time in the midst; or rather in the beginning of his zealous endeavours to the promoting of so glorious a work, as the Publishing and Proclaiming the glorious name and grace of God in Christ to man-ward, and earnest pressing and stirring up the people of God, to join as one man with full purpose of heart to cleave to the Lord, striving together in his name after the due order for the faith of the Gospel, and in nothing terrified by their adversaries, his being taken from us being also in such an evil time, when so few like minded, not seeking their own things, but the things which be Jesus Christ's. This is surely a very great and grievous breach made upon us in all the forementioned considerations, something near to that, Lamentations 2. 13.  
Use. It presents us with abundant cause and matter of lamentation and bitter weeping for ourselves, and the miseries that are like to follow upon us, if not timely prevented by turning to him that smites us, with whom only is healing. 'Tis a day of trouble, of treading down, and of perplexity by the Lord God of hosts in the valley of Vision, breaking down the wall, etc. He hath made us to see the breaches of the City of David, Isaiah 22. 5, 9 'Tis a day in which the Lord calls to mourning and weeping, to astonishment, and humbling under his mighty hand: Take heed lest there be in any of us a spirit lifted up, or carried away from the sense of the affliction as those people were by a conceit of their ability and strength, yet to make up the breaches in the wall by pulling down the houses. But with fear and trembling let us look unto the maker thereof, and with reverence have respect to him that fashioned it long ago. For,  
2 It is he, even the Lord, that is the maker of such breaches in it.  
The Lord our God hath made this breach upon us.  
He is the author of all evil of punishments or corrections of sin: They are his work, though his strange work (Isaiah 28. 21.) to which he is unwillingly provoked. It is not the work of his delight, in this day of his grace and patience to prepare, and frame such evil things against men: He delighteth in mercy, that pleaseth him, he is the Father of lights, and therefore every good and perfect gift cometh down naturally and freely from him; but there is no darkness in him; Evil or wrath towards men, hath not its original in his gracious heart or counsels, whence he is said to frame and create it against men, as a thing without him, or that had not its original in him, but his strange act, not framed against any till he be highly provoked to it.  
I the Lord form the light, and create darkness, I make peace, and create evil; I the Lord do all these things, Isaiah 45. 7.  
Note, That darkness which he is said to create, is darkness as opposed to light, Favour, Grace, and good things vouchsaled to men, and so evil, as opposed to peace, and not as opposed to good things done by men. It's not the evil of sin that he frames or creates, that is their ways, their do, none of his, but the evil of punishment, as Amos 3 3. 6. You have I known above all the families of the earth, therefore you will I punish for all your iniquities. And of these punishments for their iniquities, he saith, verse 6. shall there be evil in a City, and the Lord hath not done it.  
Yea that he tempts no man with evil, nor can he be tempted, or moved to have any hand in, or fellowship with any thing that is sinful; no, not inmoving, prompting, approving, or allowing it, is evident in this that he is the Author or maker of all punishments of it present, & eternal: and righteous, in executing such judgements, as indeed, all his ways are equal, and he is holy and righteous in all his works; Now he could not be righteously or lawfully the Author of the punishment, if he had any hand or heart in the sin, or iniquity punished. It is great cruelty, injustice, and wickedness for any Magistrate to punish that fact in another, of which he knows himself to be the first, and principal author and mover, or if but a promoter and approver of it. And shall not the Judge of all the earth do right; far be it from us to attribute any manner of cruelty, injustice, or wickedness to the Almighty: Yea, therefore to him of Right it belongeth to execute vengeance upon all ungodly sinners that despise him, and run to other Rocks, because he is the Rock, his work is perfect. A God of truth, and without iniquity, just, and 〈◊〉. They have corrupted themselves, etc. Deut. 32. 4, 5, 15, 31, 35. Therefore he would have us commit vengeance to him, as indeed altogether unmeet ourselves to assume it. It's his work, and he will do it seasonably, and righteously, to punish the world for their iniquity, and the wicked for their sin, Isa. 13. 11.  
Of the evil of punishment for men's evils and iniquities, or corrections, and trials for purging them: There are some of which God is more remotely the author (viz.) Such as are executed by evil instruments, and in the execution of which the instruments do evil, or sinfully: As those many and great afflictions on Job. Shimeies' cursing David, and the like, which yet they did well to take out of God's hand, as his doing and ordering to them. But in such judgements as these; this cautionary distinction is well to be observed, God is the author of the punishment to the party punished, not of the sinful action, of the instrument by whom he punisheth. He hath no hand in or fellowship with the sinful action of the instrument, in moving or promoting to it, or allowing, and approving of it, but yet is the Author & orderer of the punishment, or correction, that is in the influence of such evils on the subjects they fall upon by permitting & ordering such influence of others evils to light upon them. And whatsoever he doth is holy, just, and good, and for the good of those to whom he doth it, while it is to day, though in that which they 〈◊〉 the instruments do, the influence of which he permits to fall on others, they do evil, and sinfully, and intent it for evil, as Joseph well said to his brethren, Gen. 50. 20. Yea thought it for evil, but God meant it for good. They envied and hated him, and thought to destroy him, God had no hand in that; but suffered their evil to have influence upon him, so far as might tend to the sending him to Egypt, to preserve them, and much people alive, They meant no such thing in it, it was not they but God, that by that means sent him thither, Gen. 45. 7, 8. So the Assyrian, T●e rod of God's anger was by him ordered, and used to punish, and purge an Hypocritical nation. Howbeit, he meant not so, nor did his heart think so, but to destroy and cut off, Isaiah 10. 5, 7. So also in raising up the Chaldeans, that bitter and hasty nation, that came to eat up and to destroy; God in giving permissive commission to them, was yet of pu●e● eyes then to behold iniquity, or have fellowship with them, in their sinful thought and action. But he did ordain the influence of their wrath, and evils for righteous judgement, and for correction, that utter destruction to his people might be prevented, and so was holy and righteous in all his ways, though they were wicked and sinful in theirs, Hab. 1. 6. 12, 13  
And so generally, he hath made the wicked for the day of evil, and wrath, he makes no man wicked, but such as make themselves so, he hath made and ordered them to be in his hands to be used, and ordered by him, in the influence of their wickedness, as rods to execute wrath on others for his own glory. They shall be kept in store for judgements to execute such judgements, as he delights not to employ good Angels, and as they desire not to be employed in, Proverbs 16. 4.  
God did not move Shemei to curse, but Shemei hardening his heart against that grace that brings salvation to all men, which would have prevented him; and conceiving the evil and malicious thought, and lust, which God approved not, nor came it into his mind (as Jer. 19 5. and 32. 35.) And being at this time himself a fit person to be left or given up to his own hearts lust (as Psalm 18 12. Isaiah 66. 3, 4.) God now left him to it in just judgement to him, which though he did, he could yet have restrained the influence of it from falling on David, or turned it on his own Head, as after he did, or some other way; yet now he suffered it to light on David for good and holy ends. What God did in it was Holy and Good, and meant for good to David, though what Shimei did was sinful, and meant for evil; to which agrees that general affirmation.  
The wrath of man shall praise him. Note still, it's the wrath of man which directly▪, or of itself worketh not the righteousness of God: But it's of God to make it turn to his praise, and to restrain that remainder thereof, which might not do so, Psalm 76. 10. with James 1. 20.  
But there are other judgements for punishment, correction, and purging of sin, that God is more immediately, and directly the author of, which he doth as it were by himself, without such evident and visible use or employment of instruments, as in the , and so is more properly and directly affirmed to be the maker of them, as, the withholding rain, giving want of bread, smiting with blasting and mil-dews, sending the pestilence after the manner of Egypt, taking away their Horses, and making the stink of their Camps to come up into their Nostrils (a judgement now uponus) overthrowing some of them, as he overthrew Sodom, etc. See Jer. 14. 22. with Amos 4. 2, 6, 12. 2 Sam. 24. 14, 15. Likewise many of those extraordinary or unusual sicknesses, weaknesses, and deaths, wherewith God punisheth a people for stubborness in iniquity, in not timely judging themselves, as 1 Cor. 11. 30, 31, 32. Are more immediately, and directly his own hand, done by himself, without such use of instruments, as before. So of that sickness unto death and threatened with it on Hezekiah, Isaiah 38. 1. He saith verse 15. He, namely, the Lord, hath both spoken unto me, and himself hath done it.  
And of this latter sort of judgements, is the breach spoken of in the Text, the Lord made it even by himself, without evident and discernible use of instruments, by an immediate and sudden stroke: And such is also that which we have this day to lament, as to the immediate and direct hand of the maker in it, though he did it not by a sudden stroke as there, but by pining sickness, yet he hath done it himself, from day even to night, he hath made an end of him, as to us, and our present enjoyment and personal usefulness of him in this world.  
The Lord our God hath made this breach upon us. Let the consideration hereof be of use.  
1 To astonish us, and make us silent before him, from murmuring or disputing, according to the frowardness and unsubmittedness of our own hearts and from our ●a●n thoughts and imaginations, in which we are ready to be proposing to ourselves some way or other of our own, to put off the evil or grievance from us, that we may not bear the indignation of the Lord, as those that have sinned against him. It's the Lord; let us ●ow before him, and be humbled under his mighty hand, he is against whom we have sinned, and who only can heal us, and bring us forth to the light to behold his righteousness.  
The immediateness of his hand in it, leaves us the more without room or colour to wander with our eyes into corners, or to reason or dispute, indeed such a behaviour under his hand when lifted up, is very evil, and unseemly when yet its evident, evil instruments are employed in the judgements executed. It's good for us then not to look to consider or to have to do with them, but ●o acquaint ourselves with him, to draw near to God; to receive the correction out of his hand, and be at peace quietly enduring it as his hand, and waiting for him as J●b, David, and others. But now his hand lifted up as it is, is more eminent to humble and meaken our spirits, and make us silent before him: And it shows greater iniquity and hardness in it, if it have not that effect. If now we will be froward, or murmur, we have none to wrangle with or look upon but the Lord: If we would vindicate ourselves, or seek to excuse or plead our innocency, we have none whose judgement we might therein seek to disannul. But the Lord. If any way we would lift up ourselves, as if we felt nothing, or could set it light or make it light, we have none so to lift up or harden ourselves against.  
But the Lord, against whom none ever hardened himself, and prospered; we may well say with Hezekiah: What shall we say? Himself hath d●ne it. And with Job; Behold I am vile, what shall I answer thee? I will lay my hand upon mine mouth, once have I spoken, but I will not answer; yea twice, but I will proceed no farther. Let us then put our mouths in the dust, if so be, there may be hope, and be silent before him, and with reverence wait upon him, who doth all these things. To which,  
2 This consideration affords us encouragement, That it is the Lord, even that great and faithful Creator, who when we had marred and destroyed ourselves, and were dead in sins and trespasses, yet so loved u●, as to send his own Son to be the propitiation for our sins, that his Kingdom might come to us, and we might live under i● through him, yea all this that through him we might be saved: And it 〈◊〉 him, that by the Grace of God tasted death for every man, and 〈◊〉 all these things in the same wisdom, mercy, and faithfulness, that he might bring us to God. Having obtained power in the name of the father so to execute judgement, because he is the Son of man. It is the Lord, let him do what he will: Yea the Graciousness, Faithfulness, and Goodness of his Government, and his worthiness to be submitted to, appears in this; That it is his Kingdom that ruleth over us, even in all things: That he hath not left us under the hand, will, or power, of our enemies, but still we are in his hand, with whom is mercy and power, to save and heal. Come therefore let us return to the Lord, let us prepare to meet him in the way of his judgements. He hath smitten, he will heal. After two days he will re●●ive us, and the third day, we shall live in his sight. Yet likewise,  
3 This consideration serves to warn and admonish us to be sensible of some displeasure provoked, and some great reproof in it to us; That it may be diligently listened to and received by us: For though its much better to fall into the hands of the Lord, then into the hands of men, whose tender mercies are cruelties. Yet when taking us unto his own hands, he is provoked to make such breaches, to correct so sharply himself, it bears witness against us of some great iniquities with us, and of much stubborness in hiding and retaining them, provoking such displeasure in such a gracious God and Saviour.  
If he had given us over, or left us in the hands of men, and they had not spared nor pitied, but been cruel to the utmost they could; There might yet have been some room to have waved the reproof of instruction in it, or to have strengthened ourselves in a thought, that there had been no such reproof in it to us, or displeasure from God signified against us. He might have ordered some light affliction to us, and they might (being also left to try them) have added to our affliction, as Zach. 1. 15. But what shall we say? Himself hath done it, and by himself: The Lord that sees many things to provoke before he observe them against us, yea though he prevents always with opening the ●ar by gracious instructions in milder means, yet is not quick to hear our murmur, dispute, and hardening our hearts against the reproofs of instruction so graciously brought us, nor is there with him any changeableness; He is the same, yet he, the Lord. The Lord, Gracious, Merciful, slow to Anger, ready to forgive; and that doth not willingly afflict or grieve the children of men, even he hath made this breach upon us: Who gave Jacob to the spoil and Israel to the robbers? Did not the Lord? Surely the Lord, our Holy and Gracious One, the glorious Lord would not have done it, if we had not exceedingly sinned against him, and with much and long stubborness refused to walk in his ways, and to be obedient to his laws. Let us then search and try our ways, and turn unto the Lord. This leads us into the n●xt instruction propounded to be considered in the Text.  
3 That the reason or procuring cause of such judgements from the Lord, is our own iniquities; Yea that usually there is found, besides the more general evils, some great iniquity of neglects, and disorder in Gods peculiar people, yea even iniquity and pollution in their holy things as the inlet to, and procuring cause of such judgements on themselves and others.  
We shall first give some general proof and demonstration of this point by other Scriptures. And then speak particularly to the evil of sin or iniquity mentioned in the text, as the reason or procuring cause of the breach made upon them. First, For the general proof and demonstration of this point by other Scriptures. See Ezek. 33. After the Proph●t hath mentioned many great and crying sins, as general, and national evils, such as, The feeding on, and rejoicing in forbidden and unclean things, lifting up their eyes to their idols; Gods, that men make to themselves, which indeed are no Gods, as their wisdom, strength, ●iches, honours, confederates, & the like. Their shedding blood: Their standing, leaning, or depending on their sword for defence and safety: Working Ambition and Uncleanness; For which he threatens to dispossess them of the land, and to lay the land most desolate, etc. verse 25. 28. He than adds verse, 30. etc. Also (moreover, or besides these great general and national evils) The children of thy people still are talking against thee by the Walls, and in the doors of the houses, privately murmuring, and speaking evil; imagining deceit, and seeking how to avoid the force and prevalency of his doctrine yet speaking one to another, mean while; Come I pray you, and hear what is the word, that cometh forth from the Lord, yea such they were as did sit before him, as God's people, and did hear his words, and with their mouth show much love, and he was to them as a very lovely song of one that hath a pleasant voice, etc. Yet they were not doers of his words, but was still secretly murmuring and disputing against them, and the reproofs of instruction in them, for their heart went after their covetousness. And for these with the former: God farther threatens, That when this, namely the forementioned judgement cometh to pass, They should also know that a Prophet had been among them (as may seem by the want of them.) He would take away such, in such an evil time, when they should have stood in the gap, to turn away God's wrath, and been instruments of comforting, strength, and teaching, to them in their affliction. Their condition should then be such as they should not see their signs, nor should there be among them a Prophet, or any that knoweth, How long, as Psalm 74. 9  
I might here mention the evils complained of, Isaiah 56. which is principally their general envy at God people, by whom his house is rendered a house of prayer for all people, the blindness, greediness, profaneness, and enmity of their watchmen, who were Ringleaders in those crooked paths, which are declared as forerunners and procurers of such judgements, as well as their multiplied idolatries, and covetousness, compare chap. 57 with chap. 56.  
Likewise the oppression, fraudilence, violence, deceit, and the like spoken of, Mich. 6. as forerunners of such judgements, as the taking away righteous and good men from the earth, and from among men, chap. 7. But to these Scriptures having spoke more fully in the foresaid lamentation, I shall here add no more.  
Yet something more we shall briefly add, to what is there also hinted of that plain declaration of the cause, why many among believers were weak and sickly, and many slept, 1 Cor. 11. 29, 30, 31.  
It was as appears by comparing the verses 28. 31. For their not so discerning, considering, and looking into the Lord's body, that was broken for them, and is now through sufferings entered into his glory: As to examine themselves in that glass, and judge themselves thereby, as discovered and reproved in the light and powet of it; and so for their pride and disorders, that followed on that inlet to all disorder. For so much is evident from his council; let a man examine himself, & so let him eat, as that is pressed with this motive or reason; For he that eats and drinks unworthily, eats and drinks Damnation (present reproof and correction) to himself, not discerning the Lords body, so much I say is evident.  
1 That the true way for a man rightly to examine himself is in the discerning the Lords body, as declared in the glorious Gospel; looking to and into that as the true glass, that makes himself and all things else manifest in their right colours.  
2 That the want of, or the wilful neglect, or shunning the so examining a man's felt in that glass, the unwillingness to see and judge himself, his own vileness and wretchedness, the evil, and shortness of his own ways, as therein discovered and reproved, is that iniquity, that renders him unworthy, or un●eer, and disorderly in his seeking and worshipping the Lord, and makes him obnoxious to reproof from the Lords body, the object acknowledged by him in those acts of worship, and procures such corrections as follows. For this cause many are weak and sickly among you, and many sleep.  
And this understanding is farther confirmed in what follows: For if we would judge ourselves, we should not be judged. This shows us that the examining of a man's self, to which we are here instracted is not to search our own glory, which indeed is not glory, Proverbs 25 27. Nor to search for, know, or take notice of the goodness of our own frames or qualifications, as things rendering us worthy, or by which we may come, nor in this case, or to such an ●nd, are we so ●o examine or look upon the operations of grace in us, or by us (as in other cases or to other purposes may be good and useful, as 2 Cor. 13. 3, 4, 5. Hebr. 10. 32. Gal. 3. 2, and 4. 15.) But if we had done all those things, to which by grace made known through blood we are instructed and obliged, the same grace instructs us therein always to acknowledge ourselves unprofitable servants that have done but our duty, nothing in which we may be profitable to God, or procure the reward o● himself, or his things to us.  
But the examining ourselves here, and in this case instructed to, ver. 28. is such an examining ourselves in that true glass, the Lords body, verse 29. As in which we shall always at best find cause to judge ourselves, to receive, and fall down under the humbling instructions of the Lords body broken for us, as declared in the Gospel; and so under the reproofs of those instructions: 'Tis indeed a searching for, and so looking into the true glass, as to see our own shame; or what cause we have always to be ashamed and humbled before him, such as hath in it a willingness to see, acknowledge, and be ashamed of our own vil●ness and sinfulness, to know every one the plague of his own heart, and confess our sins as discovered by the true light as we are instructed to come before him, and approach his presence in prayer, and other ordinances, so in this. Let a man examine himself, discerning the Lord's body— For if we would judge ourselves, we should not be judged.  
1 Let him examine himself what he is in a●d of himself, and as from Adam, as discovered in that glass of the Lo●ds body, where he may always see himself a sinner, wholly polluted, an heir of wrath, as in himself and from Adam; yea altogether without strength, helpless and dead in sins and trespasses, and so lost. Thus he is presented in Christ's coming to seek and save him, and in the great things he suffered; That through sufferings he might obtain such glory ●nto himself for us, that he might bring us back to God, and that through him we might be saved: For we thus judge (saith the Apostle.) If one died for all, then were all dead, etc. which being always rightly minded and remembered, would exclude all boasting and rejoicing in the Flesh, and keep us from being lifted up in or by any thing that we have received; making us to differ from any, seeing it's not of ourselves, not of works, but of free grace through blood, and for that love wherewith he loved us when dead in sins and trespasses, and for a pattern of the exceeding riches of it towards others of mankind, towards whom also it is in Christ that they might partake of it together with us, 2 Cor. 5. 14, 15, 16. Rom. 3. 9, 27. 1 Cor. 4. 1, 7. Ephes. 2. 1, 12.  
2 Let him examine himself, his own ways and do in the sight of the Lord, what they are or have been, in answerableness to his grace in Christ, or the appearances and streamings forth of it unto him.  
Not measuring himself by himself, what he is now, with what he was before, or with others, what he is more, or better than they; that he may have any thing of that nature to look upon or commend himself by. This was the evil way of the Corinth's, that led them to despise such as had not what they had. Therefore in measuring, or examining ourselves according to such rules we are not wise, 1 Cor. 11, 22, 31. with 2 Cor. 10. tot. But let a man examine himself in an earnest and hearty discerning the Lords body, in that glass, let every man search and try his ways, how short his understanding and knowledge is of the object to be known, and also of the grace discovered, and means of knowledge afforded: How short his love to God, or to men of his infinite grace discovered in that glass, obliging; and of the discoveries of it to h●m, instructing and leading; how short all his ways and do of any answerableness to the grace in Christ or to the streams of loving kindness bestowed.  
There the best will always find, and be most sensible of cause of shame of their vast shortness, and the greatness of their sins aggravated by the grace bestowed: And find good reason to equalise themselves with them of the lower sort, and rejoice that they may yet come in at the same door with them.  
This law of faith (censured and exercised in the Lord's body broken for us) excludes boasting every where. The wilful neglect and unwillingingness thus to examine and judge themselves in an earnest discerning (looking into and continuing in, as James 1. 23. 25.) The Lord's body (in which is also the encouragement for such sinner's approach) was that which procured such judgements to them, 1 Cor. 11. 30. For this cause many are weak and sickly among you, and many sleep. And this leads us again to the text.  
Secondly, To consider particularly the evil of sin, or iniquity mentioned there as the reason, or procuring cause of the breach made upon them.  
The Lord our God made this breach upon us, for that we sought him not after the due order.  
We shall first consider this declaration of the procuring cause of the breach made upon them, as it is a general expression of any way of in●quity that may be meant and signified in the sense of the words; and then take a view of the particular evils to which it is here applied.  
1 As it is a general expression of any way of iniquity, that may be meant and signified in the sense of the words; and for our understanding of that, w● shall propound some considerations of the due order after which the Lord is to be sought by us.  
1 There is an order of Precedency in the nature, worth and goodness of things, after which some things are to be esteemed, prized, and sought for, rather than other things, yea with a neglect of other things for them.  
And so to seek the Lord after the d●e order; as with reference to all other things that are not the Lord, nor of his appointment, for our rest, is, to esteem and prefer him above all things, and to seek him before all things, and with a neglect of all things for him, and for the things of him.  
S● we are instructed to esteem and prefer wisdom in the knowledge of him as the principal thing, the merchandise of it better than of silver, and the gain thereof then of fine gold, she is more precious than R●bi●s, and all the things thou canst desire, are not to be compared to her.  
And therefore we are exhorted so to seek after it, and get it with all our getting, to buy the truth what ever it cost us, or we must part with for i●, and not to sell or part with it, whatever advantage we might have in lieu of it, Proverbs 3. 14, 15. and 4, 5, 7, etc. and 23. 23.  
To seek first the Kingdom of God, and his righteousness, so as with a neglect of all other things, even things needful as to the natural life for it, leaving it to ●h●m without carefulness to dispose of them, and add them to us (as he sees good) Matthew 6. 19, 32, 33. etc. Yea even those things that are of all the things in this World most to be esteemed, loved, and respected in their place, and in subordination to him, yet are to be hated by us for him, and in comparison of him. If any man come to me, (saith our Saviour) and in coming hate not Father and Mother, Wife, and Children, Brethren and Sisters; Yea, and his own Life also, he is not worthy of me, he cannot be my Disciple, Matthew 10. 37, 39 Luke 14. 26, 33.  
They sought not the Lord after the due order, that with their mouth shown much love, but their heart went after their covetousness, Ezekiel 33. 31. Nor they that loved the praise of men more than that which comes of God alone, John 5. 44. and 12, 43. That rather than part with, or hazard the loss of the one, would let go the other, or put, or keep themselves out of the certain way or meeting with it, and so for lying vanities forsake their own mercies: As also he that would first go bury his Father, that so he might keep the good will of such relations while they lived, and so make sure the Inheritance, Portion, or Advantage, he might have from them at their death, then promising to himself to follow him with a more full Spirit: And likewise he that would first go bid them farewell that were at home at his house, that in a design to keep the friendship of the World, and worldly relations and friends, would seek their consent, or a fair and possible come off: That he might not incur hatred and reproach from them, and be as the filth and offscouring of the World to them; not willing, for the excellency of the knowledge of him to go out of the Camp, bea●ing his reproach, Luke 9 58. 61.  
Yea, whosoever he be of you that forsaketh not all that he hath, even to his own natural Life, if he lay not that at the stake for him, or be not willing to let it go and part with it, o● any thing pertaining to it when it stands in the way for his sake and the Gospels, or in his seeking to know him, and win him, that he may be found in him, do not neglect, and hate it in comparison of him, he is not worthy of him, he seeks him not after the due order, he cannot be his Disciple, for no man can serve two masters, the mind and affections cannot be fixed on ●●ings below, and on the things that are above together; Therefore l●●t seek we the Kingdom of God and his righteousness, so as with a neglect of all other things for it, and in comparision of it.  
There is an order in the time and causes of the things, that are to be preferred, and earnestly, and in a sense equally to be sought for by us. After which somethings are to be sought first; that other things which are also to be preferred, and sought may be found in them, and attained through them with other things, are not otherwise to be sought but in the first things: And so to seek the Lord after the due order, as with reference to the things of the Lord, and to be sought in in him, as wisdom, righteousness, and strength; Yea, all things pertaining to life, and godliness are in him, and to be sought in him. I say, To seek him after the due order, as with reference to those things. Is  
First, And as the first thing unto all to seek after wisdom in the knowledge of him, in what he hath done, and is become for us in Christ and the hope set before us in him, that through the knowledge of his Grace towards us & rich provision for us in Christ, even while we were yet dead in sins and trespasses, we may be strengthened to believe in him, love and trust in him before the sons of men, for his name in Christ known by us, instructs and strengthens us to trust in him, Psalm 9, 10. to desire after him, John 4. 10. to delight in, and rest satisfied with him, verse 14. Whence the Apostle prays for the Ephesians that God would grant them the spirit of wisdom and revelation in the knowledge of him; the eyes of their understandings being enlightened, that they may know what is the hope of his calling, etc. Ephesians 1. 17, 18, 19  
And the great conflict he had for the Collosians, was that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; and in whom are hid all the treasures of wisdom, and knowledge: Ye●, this he signifies to be that order of their faith, in which it became steadfast, which he joyed to behold, and according to which he exhorts them to go on, walking in him as they had received him, even according to this rule or order; being rooted and built up in him, and so established in the faith as they had been taught.  
In their receiving him, they were baptised into the knowledge and acknowledgement of his death, and so taking root downward, believing, minding, and considering, what he had done, and was now become for them through the blood of his Cross: They were thence built up in him, and upon him, and after the same order might profitably go on to farther growth, and stability in him, Col. 2. 1, 2, 5, 6, 7.  
And so the way to grow in grace is signified to be, in growing in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. 3. 8, 18. Also that the mind or soul be without knowledge, it is not good, nor safe, for without it, it cannot be made good. There is no other arm or power to reconcile the heart to God, but the knowledge of his reconciliation in Christ, or of ●hat goodness of God, that is in and through Christ, it's the goodness of God that leads to repentance.  
Therefore the first thing to be sought always, and in all o●●● seekings of the Lord, and of righteousness, and strength in him, is that we may win him, in the understanding and knowledge of him that is true, that so we may be found in him, for the knowledge of him in what he hath done, and is become for us, while we were yet out of him, being hearty embraced, leads the heart and mind into him, and to be stayed in him: See Phil. 3. 8, 10. 1 Joh. 5 20.  
And to that purpose, the first thing in all the commandments, as brought to us by the glorious Gospel, is, to hear that word, or doctrine of faith, that presents the Lord our God to be one Lord, as evidenced in that one Mediator between God and men; the man Christ Jesus, who gave himself a ransom for all, a testimony in due time, which shows him to be light, and in him no darkness at all. See, and compare Mark 12. 29. 1 Timothy 2. 4, 5, 6. 1 John 1. 5.  
Whence also we are exhorted to be swift to hear that word of truth, in what condition so ever we be, come as we are to it, listen to, and receive it with all acception, as a faithful saying, full of truth and goodness for us at all times, that Jesus Christ came into the world to save sinners.  
To hear always before we speak, or do, that thence we may be rightly taught, strengthened, and qualified, so to speak and do, as those that shall be judged by that royal law of liberty. Be more ready to hear then to offer the Sacrifices of Fools, James 1. 19 Eccles. 5. 1. Prov. 22. 17, 21.  
And so the way to seek righteousness profitably that we may attain it, is to seek it by faith in Christ, Romans 9 30, 32. To believe in him, that we may be justified by the faith of him. Gal. 2. 15, 16. For (as by his knowledge, or skill, so also) through the knowledge of himself, through his name he gives the forgiveness of sins, and justifies the believer, Isaiah 53. 11. with Acts 10. 43. and 13, 38, 39  
And so likewise if we would get victory over sin, and Satan, cleanse our hands from sins, our hearts from guile, be made partakers of his holiness; without which no man shall see him. The way to seek it is also in the knowledge and faith of him, and to that purpose to be exercised in beholding the glory of the Lord, as shined in that glass, even in the face of Christ through the glorious Gospel, 2 Cor. 3. 18. with chap. 4. 6.  
Whence the Psalraist tells us, That they that have clean hands, and a pure heart, are only the Generation of them that seek his face, and so seek righteousness, and strength there, Psalm 24. 4, 6. with Isaiah 45. 24, 25. And therefore also calling upon us to seek the Lord, and his strength, leads us to this as the way to it, in his fundamental instruction seek his face evermore: Remember his marvellous works that he hath done, his wonders, and the judgements of his mouth, Psam 105. 4, 5.  
They then seek him not after the due Order; that first seek to frame or work up their own hearts to a belief or hope in God, or confident expectation of good from him, before they hear, or dare receive and consider the word of faith, as true for them, but seek to find the act or grace of faith first in their own hearts, that from thence they may conclude the truth of the word of faith to themselves, that first seek to work up their own hearts to love God, before they will know, or believe his love to them in Christ as, and while sinners, and enemies, which only is fit, and able to get true love and good affection to him, that so from the imagination of their love and good affection to him, they may conclude his love and good affection in Christ ●o them.  
Now herein is not love (saith the Apostle) that we have loved God, herein God's love is not rightly perceived; But in this, that he fi●st loved us, even while enemies, and sent his Son the propitiation for our sins. And therefore, and from thence we indeed love him, because he fi●st loved us, and from thence also (that being first known and believed) springs true love one to another, 1 John 4. 9, 10, 19, and 3, 16. They therefore do greatly err; as likewise, in seeking to get victory over sin, and strength against their corruptions, before they dare receive the report of his coming into the world to save sinners, and the victory and conquest obtained (in his resurrection) over sin, and Satan as faithful and true for them. And then from what they imagine they find in themselves, they conclude the truth of that done in him for them.  
In this preposterous and disorderly way of seeking the Lord, men make i● their first and great inquiry, whether they be elected, or in a good condition before God, which they strive to guests, and to conclude to themselves, from some imagined gracious frames, good affection, victory over sin, or the like; or from some particular assurance, that hath no better ground for the bottom of it, than some testimony of their own, or some private spirit; before they will believe God's testimony, of his sending his only begotten Son by his grace to taste death for them, and giving him glory, that their faith and hope might be in God: And then gather up conclusions of the truth of that for them from their imagination of the truth of the former. Namely that Christ by the grace of God tasted death for them, because they find themselves such as before. Hence it is, that the way men too generally walk in, to comfort themselves and others in distress, is to labour to persuade them, that they are in a better condition than they think they are. Their sins less, their Hearts, Desire, Frames, and Works better, or else from some signs or testimony of their own spirit, or of others, that they are of the Elect, and that therefore Christ and all his things belong to them.  
Behold a more excellent way, than any of these crooked paths, in which who so walketh, shall know no true, or lasting peace.  
First inquire in the light of God's testimony, and consider diligently what Jesus Christ by the grace of God hath done, and what an infinite rich provision of all things pertaining to life & godliness is in him for such vile sinners and wretched ones, as at the worst thou mayest suppose thyself to be, even for such as ye● are not of the Elect, or chosen Generation, that through him they might be saved, and in finding him find Life, Election, Sonship, and privileges of Sons in him, and so be made of that Generation that were chosen in Christ from the beginning of the World to be his peculiar treasure, even of the chosen generation, the Holy Nation; Beloved with peculiar manner of love, who before were not so, as Rom. 9 24, 25. 1 Peter 2. 9, 10.  
Instead then of striving to conclude thyself in a good or safe condition, see and consider in the testimony of Christ, what there is for such as are in a bad and lost condition (like the woman to whom our Saviour said, It's not meet to cast the children's Bread to Dogs: Truth Lord, says she, yet the Dogs eat the crumbs, etc.) That being hearty considered, will bring the into a better condition: For God made him that knew no sin, to be sin for us, that we might be made the righteousness of God in him. And he came to seek and to save that which was lost.  
Oh! That men were willing to know that unspeakable gift of God, and the infinite grace of God in it to every man, that would deliver them from this disorder and confusion; in which instead of building on Christ, that only true foundation which God hath laid, they seek to lay a foundation of their own, and would build Christ and his things upon it.  
3 There is an order of regularness to be observed in the manner of our seeking. And so to seek the Lord after the Due Order, is to walk according to that rule (in all our seeking) which is already delivered, as that is grounded upon and opened by the word of the beginning of Christ, which is the vision of all, the foundation of all ordinances of divine worship, and the key of knowledge for opening them, & the particular precepts concerning them, and not to have our fear towards God taught by the precepts of men, which is an evil found with all those worshippers, or seekers, to whom the vision of all is a sealed book, who perceive not their ground in that, nor receive their instructions from thence unto all their fear, and worship; but make the word of the Lord to them precept upon precept, line upon line, etc. Isa. 29. 11, 13, with chap. 28. 12, 13.  
To seek him after the Due Order, as under this consideration, is  
1 To seek him, fear, or worship him, remember, and acknowledge him, in his ways, Isaiah 64. 5. not to choose our own ways, Isaiah 66. 3. or to receive our conversation in that respect from the customs or traditions of men, or to be determined by their precepts: That will render our worship vain, unacceptable, and fruitless, Matthew 15. 9 1 Peter 1. 18. But in the instruction and direction of the Apostles main Doctrine (the preaching of the Cross) to observe all things, whatsoever our Lord and Saviour commanded them, and hath delivered to us by them, to remember them in all things, in their word and doctrine, and so to keep the ordinances, as they have delivered them to us, to stand fast in the grace of the Gospel, by and into which we are called, and so to hold the traditions which they have in his name delivered to us, Matthew 18. 20. 1 Corinthians 11. 2. 2 Thessalonians 2. 14, 15. Always acknowledging as the commandments of the Lord, the things so delivered by them, 1 Corinthians 14. 36, 37 By whom the preaching was fully made known, that all the Gentiles might hear (2 Timothy 4. 17.) and in the instruction and encouragement of the word heard, come into his house and rejoice with his people, that call on him in truth, and so to acknowledge him, to pray unto him, to remember him, and wait on him and wait on him in his house with his people, where his name is truly acknowledged, as opportunity is vouchsafed in his ordinances, as by the Apostles in his name delivered, Romans 15. 9, 10, 11. 1 Timothy 2, 4, 8. Proverbs 9 1, 5. Matthew 22. 4, 10. Luke 14. 17, 23.  
For they have delivered to us the commandments of the Lord: Both what to hear, Mark 2. 24. (viz.) That which we have already heard, even from the beginning in the word of the truth of the Gospel, as by them delivered, Hebrews 2. 1. with ch. 1. 1, 3. etc. 1 Joh. 2. 24, 27. 1 Cor. 15. 1, 3. 2 Pet. 2. 12. to the end, with ch. 3. 1, 2. etc.) And also how to hear (Luke 8. 18.) For the trying of all things, in those prophesyings which are not to be despised, but respected and attended by us, as well, as also for the trial of every doctrine, or spirit, that may come to us (viz.) so as retaining and holding fast that which is good. Even the good word or doctrine of Christ, as already come in the flesh; and so as having finished the works the father gave him to do on the earth, and being received up into glory in that body prepared for him in our nature, in which he bore our sins on the tree, as they have delivered the same unto us, cleaving to, and holding fast that, as the Touchstone and Rule of Trial; compare that, Luke 8. 18. with 1 Thessalonians 5. 20, 21. 2 Timothy 1. 13, 14, etc. 1 John 4. 1, 6.  
Likewise in the same name, and so by the Lord Jesus, they have given us full instructions and commandments, how we ought to walk in all our remembrances and acknowledgement of him, and approaches to him in his ordinances: (1 Thess. 2. 11, 12. and 4. 1, 2. etc.) And in any thing where they have not limited, or circumscribed us, to this or that thing, or form, we are not to fall under the judgement, or become subject to the ordinances of men, such as touch not, taste not, handle not, Coll. 2. 16, 20, 21.  
Yea they have instructed us how, and in what cases, we are to behold Israel after the flesh, for our helpfullness in the understanding and use of ordinances, as well as for example and admonition to us, 1 Corinthians 10. 1, 18.  
2 In the manner of our seeking, remembering, and acknowledging him in his ways; It is after the Due Order: Always first, and chief, to mind the greater, or more weighty matters of the law, of the things declared in the Apostles doctrine, or instructed to thereby, and so required in precepts, and not to neglect the lighter matters (as they are called in comparison of the greater, though there is nothing in God's law, doctrine, or requirings, that is in itself light) but to observe them according to the instruction of, and in subserviency to the greater and more weighty, Matthew 23. 23. Luke 11. 42. Hosea 6. 6. As  
1 The end of all ordinances is the greater thing in them, and more weighty than the circumstances in the manner of observance, and so to be minded and preferred, as the Apostle signifies, both of the law, as given by Moses, and also of the commandment of the everlasting God in the Gospel of Christ, and things instructed to therein, from the end of which commandment, he saith: Some having swerved, or not aiming at that, have turned aside to vain jangling, desiring to be teachers of the Law, and so urging precept upon precept, though without any certain ground, foundation, or rule of harmony, not knowing what they say, nor whereof they affirm. The great things of his law being strange things to them, Hosea 8. 12. with 1 Timothy 1. 5, 6, 7.  
Now the great end of all ordinances, is to Preach, or witness not ourselves to ourselves, or to him, or to others; But Jesus the Lord to testify of him unto us, and so to hold forth and witness repentance and remission of sins in his name, and for us to remember, acknowledge, wait upon, and seek unto him, (and not ourselves) in them.  
Thus we read of John's baptising them with water, as well as his verbal preaching; That it was to manifest Christ to Israel, not to manifest Israel to Christ, or to themselves, or one another, but to manifest Christ to them as the Son of God, the Saviour of the World, John 1. 29, 31. And so all the people that heard, and the Publicans justified (not themselves but) God, owned, and acknowledged the truth of his testimony, and grace in Christ in being baptised with the baptism of John, Luke 7. 29.  
Likewise the Apostles baptising the Nations of the Gentiles, with their word, or doctrine, and also with water in his name, it was in order to the discipling them unto Christ, and to that purpose to witness repentance and remission of sins in his name to them; not to witness themselves repentance and remission of sins in them, or in their name, or any other for them: But in the name of tha● Jesus of Nazareth, that was dead, but is alive for evermore; comp●re Mat. 28. 18, 19 with Luke 24. 46, 47, 48.  
And so the Supper of the Lord, is a commemoration and showing forth (not of our graces and excellencies, but) of the Lords death till he come, 1 Corinthians 11. 23, 26. That we might therein acknowledge, remember, and be instructed, and led into such a discerning of the Lords body, as therein to examine and judge ourselves (as we have hinted upon that place before.) So likewise all our prayers to him, and confessions of him are to this great end: That we and others might be led into and filled with the knowledge of him, that therein we may be strengthened with all might in the inner-man; that Christ may dwell in our hearts by faith, that so we may be rooted and grounded in love, and filled with all goodness, and with all the fullness of God, through the knowledge and faith of him. All his ordinances, as ordained, and delivered by him, testify of him, and lead to him, and are given us that we might remember him in them, as in all his ways.  
Now this being the end of all, we are therefore directed to God's testimony concerning Christ, as to the vision of all visions, and foundation and key of knowledge unto all ordinances, for helping our understandings in, and directing to the right observance and usefulness of the things required in them.  
And therefore also for our understanding, who they are, that walk as they have the Apostles for an example, we are instructed to consider (not so much or firstly, as a rule to know them by, the outward appearance in the zealous observance of this, or that circumstance; but) the end of their conversation, which is Jesus Christ. The same (even the mighty God and our Saviour) Yesterday, and to day, and for ever. In what he hath done, and is become himself, in his own body for us, in which he is the Son of God, the Saviour of the World of mankind without difference or respect of persons, as all are in themselves, and as from Adam in a like consideration, wholly sinful and miserable by nature.  
And in what he is now doing, as the great and powerful Mediator, between God and men: In which he is the living God, the Saviour of all men, that through him they might believe and be saved. And especially the Saviour of them, that through that grace to man-ward bringing salvation wherewith he prevents every man in due time, do believe.  
And in what he will do in his eternal judgement, at his second and glorious appearing, and kingdom: In which he shall gloriously appear; The mighty God and our Saviour; the Saviour to the utmost of all the Israel of God, that through his love, love him, and wait for his appearing, they shall be saved in the Lord with an everlasting salvation, and shall not be confounded World without end, when all that now are incensed against him shall be ashamed.  
Thus is Jesus Christ in these three great things testified of him in the preaching of the Cross, the ground and end of all ordinances, and so the end of the conversation that is ordered aright. The things principally minded and aimed at in all things, Phillipians 3. 17, 20, 21. Hebrews 13. 7, 8.  
2 There are also some ordinances that are more weighty than others, even of those that are of his appointment, for us to remember, and wait upon him in; yet some are to be chief preferred for our exercise, and earnestly to be attended to and striven for, to be kept without spot (viz) such as more directly tend to the end of all, and are more plainly discovering it, and leading to it, and are appointed as the more choice instruments, and means thereto; yea they are such as include others, and in which the discovery of the ground and use of others is brought unto us, as the ordinance of baptising with water, is included in the work or business of Preaching the Cross of Christ, being an outward way or seal to be used for witnessing repentance and remission of sins in his name, for, and to them as verbally preached in the gospel. And therefore also the ground, end, and use of that ordinance is discovered in the Doctrinal Preaching of the Cross; whence also the Apostle prefers the Preaching of the Cross, before that ordinance of baptising with water, and was glad, he baptised no more himself, lest any should say he baptised in his own name; and gives this as the reason, why he was so indifferent how few he baptised with his own hands. For, saith he, Christ sent me not to baptise, but to preach the Gospel, that is not only, nor so much to baptise; the main business that he was sent especially to look too, was the preaching of the Gospel. Or thus; He was not otherwise sent to baptise, then as that is a thing included in the work, or business of preaching the Gospel as a lighter thing in the work or service required of them to that purpose, and therefore always so to be used as may be subservient to the greater— For (saith he) The preaching of the Cross (That as distinguished from and in some sense opposed to the other ordinance, as by itself considered, as 1 Peter 3. 21. The baptism that saveth answerably to the figure there alluded to, is not the putting away the filth of the flesh (viz.) the outward baptism. But the answer of a good conscience towards God, which stands in this, that Christ hath died; yea rather is risen again, and is on the Right Hand of God, making intercession for us, and through him God justifieth the ungodly, compare with that of Peter, Romans 8. 32, 33, 34. with chap. 4. 5, 2●, 25. and 5, 1, Hebrews 9 14, and 10. 19, 22. So here, not baptising with water, but the preaching of the Cross) is to them that perish foolishness, but to us that are saved its the power of God, 1 Cor. 1. 14, 18.  
So also, there are other appointments for decency and order in assemblings and observance of ordinances, as to say, men in praying or prophesying to have their head uncovered, and women to have a covering on the head, as likewise we find in the Scriptures plentiful directions to the use of reverend gestures, as kneeling or standing in prayer to God.  
Yet about these, or such like things, the Apostle saith; We have no such custom, nor in any of the Churches, as from them, to be contentious, 1 Corinthians 11. 1, 16. That in all things to be contended and earnestly striven for, is only the faith of the Gospel, Judas 3. Phil. 1. 27. Gal. 2. 5. with Rom. 14. and 1 Cor. 8. and 9, in. and 10. 23, 23.  
So then to seek the Lord regularly, or after the due order, is in all our seeking chief to mind, and be exercised in the great things of God's law, the things in which the Kingdom standeth; yea even for our understanding and direction to the usefulness of the lighter matters, as may be subservient to the greater.  
They then sought him not after the due order, that spent their ●eal and laid the stress of their Religion, in multiplying Altars, Sacrifices, and Washings, yea in lighter matters, as Tything mint, Annis, Cummin, and regarded not, but neglected the great things of God's law, as judgement, mercy, and saith▪ Matth. 23. 23. judgement, and the love of God, Luke 2. 42. For he desired mercy, and not Sacrifice, and the knowledge of God rather than  offerings; but they like men trasgressed the covenant, Israel hath forgotten his maker, and buildeth Temples, Hosea 6. 5, 6, 7. chap. 8. 11, 12, 14.  
In like manner were they irregular, in all their seeking and worship of God, who refusing God's council to run into his name in Christ, as witnessed in the Law and Prophets as their rest, and as the foundation and key of knowledge unto all precepts, did esteem, and look upon the great things of his law, contained in that name witnessed, as strange things to the precepts for their worship, or as having no relation to them, or influence upon them: And so made the word of the Lord to themselves, Precept upon Precept, Line upon Line, here a little and there a little, etc. Isa. 28. 12, 13, 16. Hos. 8. 12. with 1 Tim. 1. 5, 6, 7.  
3 To seek the Lord regularly, or in a right way, and so after the due order, is. To seek him in the preparation, and sanctification of his Sanctuary, with the whole heart, prepared, engaged, and devoted to him; in the instruction, encouragement, and acknowledgement of his name, as by his preventing and following grace therein, bringing salvation, they are taught, moved, and strengthened.  
1 In the light, teaching, and instruction of his name; to look unto and seek him in Christ, according to his will therein declared (viz.) for such things, and in such manner, as we are instructed by the Spirit (in that testimony of Christ and God's name in him) for so he helpeth our infirmities; thereby teaching, and instructing us.  
To seek with earnestness, fervency, and violence, the Kingdom of God and his righteousness; Those things which God hath certainly treasured up for us in Christ and promised to give unto us with him, as wisdom in the knowledge of him, strength to receive, and abide in him. And so all things pertaining to life, and godliness through the knowledge of him; these things to be sought in him, with such earnestness, fervency, and holy boldness, and confidence, without wavering, wrath, or doubting, as certainly knowing that God hath treasured them up in Christ for us, and that he will freely give them with him to us, and that it is his good and acceptable will, that we should be made partakers of them in and through him; for he made him that knew no sin, to be sin for us, that we might be made the righteousness of God in him, and hath made the witnesses of his goodness through him; especially his glorious Gospel, his arm, or power to save us; to open our eyes, and turn us from darkness to light, and from the power of Satan to God, that also in turning we might through it receive the forgiveness of our sins and inheritance among them, that are sanctified by faith that is in Jesus, 2 Cor. 5. 21. Acts 5. 31. and 20. 32. and 26. 17, 18. Therefore these things so to be sought, in all our seekings, 1 Tim. 2. 8. Jam. 1. 5, 6. Prov. 2. 1, 6. and 4, 5, 7. Matth. 7. 7, 8. Ephes. 1. 17, 18, etc. and 3. 13, 17, &c Psal. 32. 6.  
And so with some degree of that earnestness, and fervency of spirit to seek and beg of God such blessings of this life; as by the light of his testimony we may know, do most conduce unto life and godliness for our selves and others, as the peace, good, and prosperity of Jerusalem, Psalm 122. The preservation and increase of a seed of faithful labourers to serve him in the world, that such may not fail from among men, but more of them be raised up, and thrust forth into his harvest, Matth. 9 37, 38.  
In like manner the pardoning the iniquities, and healing the diseases, that procures such judgements as the cutting off such in the midst of their days, or in the midst of their work, and the healing and restoring such, when there being so cut off is threatened; these things may be sought and prayed for with more fervency and earnestness, than other blessings pertaining to this life, for as much as we know by the light of his testimony, they tend more especially and directly to the promoting the things of Christ, and so the good of others in the world: And that therefore its Gods good and acceptable will ●o lad us wi●h such benefits, and one of the special fruits of the mediation of Christ to preserve such, and procure the continuance of them; and a great judgement to have such so cut off, and failing from us, and such as to which he is not willingly provoked, nor till by great iniquities and much stubborness in them, and when so, is yet ready to repent of the evils framed against us on our turning to him that smites, yea ready to prepare our heart, and to cause his ear to hear. And the effectual fervent prayer of a righteous man availeth much unto it: See James 5. 13, 16, etc. with Isa. 45. 11. Rom. 15. 30, 31. Phil. 1. 19, 24, 27, and 2, 25, 28.  
So likewise for the saving or granting life of sparing unto such, especially of our brethren in any peculiar sense as we see have sinned, even to the procuring a speedy cutting off in their iniquities, while yet we see it not finished unto death, we are to seek and pray for sparing mercies for such, with a degree of that earnestness and fervency , that yet they may have space and opportunity to repent, and seek him while he may be found; and God shall give us life of sparing, to a farther gracious end, for them that sin not unto death, compare 1 John 5. 14, 16. with James 5. 15. 16. See also Luke 23. 34. Acts 7. 40. Romans 9 1, 2, and 10, 1. with Psalm 35. 13, 14.  
And for other things pertaining to this life, concerning which we know not by the light of his testimony, whether this or that may be best for us, or for others, or most conducing unto life and godliness: Even so without carefulness, earnestness, or fervency for this or that, to present our needs, wants, affliction, case and matters to him, and leave it with him, waiting and seeking for his good will to be done, and that however he deal with us, he will not correct us in anger; that we may earnestly beg of him, as Psalm 38. 1. and 6. 1. Jeremiah 10. 24. And so committing our matters wholly to him, without a will or fervent spirit, for this or that, of all such things as before, that he may add and dispose to us what is good before him, Phillippians 4. 5, 6. Matthew 6. 32, 33. with James 4. 13, 15.  
2 In the encouragement and strength of his name, always retaining in the midst of the heart the believing remembrance and consideration of that which he hath already done for us, in not sparing his own Son, but delivering him up for us all, when we were yet sinners, enemies, and without strength, and of the plenteous redemption in him through his blood, not forgetting all his benefits through that precious sacrifice of the body of Christ once for all, and the powerful mediation of the sacrifice● (who is the Great Apostle and Highpriest of our profession) bestowed upon us. But calling them to mind, and considering how they lead into that good name, and commend to us that unspeakable gift, and the infinite grace in and through it; there seeking our strength and encouragement, and thereby engaging our hearts to approach to him and seek his f●ce for such things, and in such wise as is according to his will therein declared (as aforesaid.) And so waiting and staying on his name because it is good, yea even when by any trials or difficulties that befall us, we are in darkness, and see no light, yet staying upon that and trusting in him according to it, till he make that in every such case a light to us, and give us to behold his righteousness according to it, with hearty submission to his Government, though sometimes he makes us to wait for that: Always relinquishing all other lights, rejoicings, and encouragements, that may offer themselves from sparks of our own kindling, or from any private grounds to come in that only, and as that engageth and encourageth; So, in and unto all our seekings, and striving for the faith of the Gospel; standing fast in that one spirit, that is in the testimony of Jesus, seeking our strength in the Lord, and in the power of his might, even in the grace that is in Christ Jesus, as revealed in the glorious Gospel, and going in that strength of the Lord God, making mention of his righteousness, (as our support, encouragement, and stay.) And of his only, Psalm 71. 16, and 4, 1, and 50, 14, 15, and 52, 9, and 95, 1, 7, and 100, and 103. 2 Cor. 1. 9, 10. 1 Tim. 2. 1, 8. Isa. 50. 10, 11. with Mich. 7. 7, 8, 9 Isaiah 26. 3. with Philippians 4. 6. and 3. 3, Romans 5. 1, 11.  
And so in the strength and encouragement of that grace and name of God in Christ, to persuade others to be reconciled to God, in the publishing his name; because God was in Christ reconciling the World to himself, not imputing their trespasses to them, and hath given us that word of reconciliation, instructing, moving, and strengthening to such in deavouring the good of others in hope: There seeking our strength and encouragement (and not in any of our gifts, parts, or excellencies) to the Discipling the Nations, baptising them in his name, and going in that might according to our capacity, because all power is given to him, as Lord and Saviour, and by him the word of his Grace made able (especially in the faithful ministration of it) to give them repentance and the forgiveness of sins.  
Likewise to suffer the little children to come to him, and receive them in his name; because of such is the Kingdom, Mark 10. 14. with chap. 9 37.  
And on that ground, and in that encouragement, instructing others according to their capacity, to rejoice with his people, pray to him, and seek him while he may be found, and call on him while he is near, observing what Christ commanded his Apostles, Proverbs 9 1, 6. Isaiah 55. 1, 6. 2 Cor. 5. 14, 21. Matthew 28. 18, 20. Rom. 15. 6, 12.  
And whatever we do in word or in deed; do all in the name of the Lord Jesus, giving thanks to God and the Father by him, Col. 3. 17.  
3 In, and with a hearty confession, and acknowledgement of his name, and of the goodness and truth of it, in all that it saith, so as therein acknowledging our own vileness and sins, and knowing every one the Plague of our own heart, as by the light and instructions of his name discovered, and reproved, or by his corrections (according to the instructions of his name), witnessed against. Confessing our faults to him, and one to another, as discovered and reproved, that so he may be justified in his say and proceed, and glory given to his name by us, as 1 Kings 8. 33, 35, 38, 46, 48. James 5. 16. Psal. 32. 5, and 51, 5. Jer. 13. 15, 18.  
And in such wise seeking pardon and healing in his name, willingly giving up to him, and laying apart in the light and strength of his gracious reproofs, what ever secret purpose, idol, or way of iniquity, he discovers and reproves; not secretly hiding it under our Tongue or in our Heart, that we may still hold it, and find pleasure in it, even while yet we are praying to him for help, and healing of the breaches, or evils procured to us by it, nor shunning the light, lest some secret deeds and ways of our own heart, which we love should be detected by it, but coming to the light, giving earnest heed to the instructions of his name, and searching and trying our ways thereby, that we may yet be taught to see, what we see not, as Job 34. 31, 32. Psalm 19 11, 12, etc. and 139. 23, 24. Lam. 3. 39, 40, etc. Jam. 1. 21, 25.  
Our unwillingness to see, and confess our fins, our secret designs and purposes for vain things that cannot profit us, our loathness to acknowledge or be made sensible of our idolatry, & let go our idols hinder us from knowing and proving what is the good and acceptable will of the Lord, Romans 12. 1, 2, 3. from reaping the peaceable fruit of his righteousness, by his chastisements, Hebrews 12. 11, 15, 16. from gracious returns of prayers, and from beholding the light of his countenance, and so from victory over our iniquities, and the evil of our temptations, Isaiah 1 10, 18. Psalm 32. 3, 4. Yea the secret and wilful retaining divers lusts, disables from so coming to the knowledge of the truth, that we might be saved by it, 2 Tim. 3. 6, 7.  
Therefore saith James, we have not, because we ask not, or we ask and receive not, because we ask amiss, to consume it upon our lust, or still secretly retain the purpose, desire, or idol of iniquity in the heart, whence he thus admonisheth: Submit, resign, or yield up yourselves to God; Resist the Devil, and he will flee from you; draw nigh to God, and he will draw nigh to you; Cleanse your hands ye sinners, purify your hearts ye double minded, etc. James 4. Oh! That yet we were willing so to discern, diligently to look into and consider the Lords body, as to examine ourselves, search and try our ways in that glass, and to see what we see not, and judge ourselves as there discovered and reproved, as we are instructed, 1 Cor 11. 28, 31. Yea so to remember him in all his ways, as to acknowledge him in all our ways, not leaning to our own thoughts or understanding. But as those that call on the father, who without respect of persons judgeth according to every man's work, to pass the time of our sojourning here in fear. The good Lord would yet be merciful, and pardon, and heal us, though yet we be not sanctified after the sanctification of his sanctuary, were we but willing in the light and strength of his grace and name in Christ, so to prepare our hearts, or suffer him to prepare and fix them to him, that the iniquities and idols might be discovered, and the purpose or desire to hid, and hold them fast, broken, and we made willing to see, and part with them for the excellency of the knowledge of him; for he doth not only always prevent with his abundant grace in Christ to humble, but will also prepare the heart of the hamble, and cause his ear to hear, Psalm 10. 17. Isaiah 1. 16, 19 2 Chron. 30. 18, 19 James 4. 6, 10.  
Thus have his servants the Prophets that have spoken to us in the Name of the Lord, in all their earnest and diligent inquiries after God, and for understanding the visions of the times, and the things that in both parts of them, as to the actual accomplishment & bringing forth of them, were then yet to come, namely the sufferings of Christ, and the glory that should follow. Humbled themselves to the searching ou●, and being sensible of, and acknowledging their iniquities, and the iniquities of their people, as discovered in the instructions of his name, and written upon the rod; See Ezra 9 6. to the end, 10, 1. Neh. 1. 6, 7, and 9 tot. Psalm 32. 5, and 38, and 39 Isa. 64. 5, 9 Dan. 9 3. 20.  
And thus they have instructed us in the way, not to be as the Horse, or Male, &c▪ Psalm 32. 8. But to search and try our ways, and turn to the Lord, to examine and judge ourselves in the true light, to humble ourselves in the sight of the Lord, and under his mighty hand.  
And surely such walking humbly, and mournfully before him in the sense of our own vileness, and searching out, and giving up our iniquities and Idols, in the light and power of God's name in Christ, is found in the right worshipping, in which the father is worshipped in spirit, and truth in the light of the Spirits testimony given of Christ, and so in Christ the truth.  
Yea, the way, the truth, and the life; that rejoicing in and giving glory unto Christ Jesus, in which the father is truly honoured and worshipped in the spirit, hath always in it, and is itself found in a ta●king shame to ourselves, and relinquishing all rejoicing in the flesh, that no flesh may glory in his presence, Philipians 3. 3.  
4. I might here add, in this seeking him after the due Order, as to the manner of our seeking; that there is in it a joining and cleaving together in his name, and so seeking and striving together for the faith of the Gospel, even in the Unity of the spirit, with them that call on his Name in truth, that worship him in Christ according to the Gospel.  
The persons with whom we may, and are to join, dwell, and walk in the Unity of the spirit, and so together with whom we are to be followers of the Apostles, they are such as walk as they have the Apostles for an example, Philippians 3. 17, 20, 21. And we are diligently to mark, know, and distinguish them, by considering the end of their conversation. (Compare this to the Philippians, with Hebrews 13. 7, 8, 9)  
For there are many other walkers, zealous pretenders to godliness, mortification, holiness, that have also much of the form, or outward appearance of it in many things, who yet are the enemies of the Cross of Christ, the very end of their conversation (though privily carried on under a fair show of mortification and holiness, with good words and fair speeches to deceive the simple) is to deny the Lord that bought them.  
To destroy or cast down him from his excellency, to render him undesireable, and to corrupt believers from the simplicity of him: And the thing thereto worshipped, adhered to, and magnified by them, is their own Belly, their own, or some private Spirit, experiments, works, mortifications, sufferings, and the like, instead of the person of Christ, and the works finished in his body, and the grace treasured up and hope set before us in him, for this life, and that to come, as evidenced by the spirit of truth, in his testimony given of Christ: They glory in their shame, mind earthly things, things suited to sense; and in which they have their portion in this life.  
But as for me (says David) I will behold thy face in righteousness (even in Christ the true light and manifestation of the righteousness and glory of God, and so in the great and precious promises confirmed in him.) For here we walk by faith, that is the evidence of things not seen, the confidence of things hoped for; and not by sight.) When I awake (says he) namely in the morning of the resurrection of the just by Christ at his coming, than I shall be satisfied with thine image (Psalm 17. 15. with 2 Cor. 4. 17. 18. and 5, 1, 7, 9 Hebrews 11. 1. Romans 8. 23, 24. So here the Apostles conversation, and so theirs that walk as they have them for an example, is in Heaven, exercised in and about the treasure they have there in the person of Christ, with God and the expectation they have in him, as now appearing in the glorious presence of God in the Heaven itself for them, from whence also they look for the same Saviour, the Lord Jesus Christ to come in the glory of his Father, which he now possesseth in heaven with the father for us, and to restore all things, and then to fashion their vile bodies unto the likeness of his glorious body.  
And so the end of their conversation is Jesus Christ: The same, Yesterday, and to Day, and for ever, as also before is showed, the thing they aim at and strive for in all their seekings, and in which they seek righteousness and strength, is the faith of the Gospel: yea these are the true circumcision, persons truly redeemed, separated, and devoted from men, and from their vain conversation unto God, the Israel of God, that are so redeemed and congregated to him, by the precious blood of Christ discovered in the Gospel, and the grace of God therein commended, who also have their rejoicing in Christ Jesus, relinquishing for the excellency of the knowledge of him all confidence or rejoicing in the flesh, Phil. 33. etc. with Acts 20. 28. 1 Pet. 1. 18. etc. Rom. 5. 1, 11.  
The other sorts of walkers such as before mentioned, for they are many, and under many forms, are so to be marked by us, as to be distinguished from the true brethren, and to be avoided and turned from as strangers, Proverbs 5. 1. 8. and 14. 7. and 19 27. John 1●. 5. Romans 16. 17, 18. 2 Timothy 2. 17, 21. and 3. 1, 5. But with these, all or any of these worshippers in the spirit, that have their rejoicing in Christ Jesus, so as for the excellency of the knowledge of him, relinquishing fleshly confidences that call on him out of a pure heart, as 2 Tim. 2. 22.  
A spirit fixed and purified from double mindedness, (as to the spirit of the mind at least) to seek righteousness and strength in Jesus, having their hearts sprinkled from an evil conscience with the blood of Christ, and therein set to seek all things pertaining to life and godliness there. With these, I say, whatever differences in lighter matters, or shortness in attainments, or infirmities may be found with any of them and discerned by us, yet we are to dwell and walk together with such, as we have opportunity, as brethren and fellow-labourers, or helpers in our combat, Strife or warfare.  
The Unity of the Spirit to be endeavoured to be kept with such, and so in which such are to dwell and walk together in their seeking the Lord, and striving for the faith of the Gospel. Hath in it  
1. Union of love, such as in which they love one another, with such peculiar manner of love, as with which they are beloved of God, which is such, as in which they are called Sons, accepted in Christ as found in him, delighted in, and chosen to peculiar favour and fellowship, so the love wherewith they are to love one another, is such as wherewith they are not to love others; That are yet of the world, or are gone out again from them into the world, as is signified, 1 John 4. 1, 7. Yea such as in which they are to love as brethren beloved of God, 1 Peter 4. 8. with 1 Thessalonians 1. 4. Colosians 1. 4. To esteem, receive, and own another, as brethren in a peculiar sense, even of one and the same body, and heirs together of the grace of life, as they have been all baptised, or washed from the errors and pollutions of the world, into the faith and acknowledgement of that one body of Christ; (that was broken for us and through sufferings perfected, and offered once for all, and now glorified with the father for us) and so united by faith unto it, and to one another in it, even as they are called in one hope of their calling, 1 Cor. 12. 12, 13. Ephes. 4. 4. with chap. 5. 30. even so they are to love as brethren, and heirs together of the same inheritance, and on the same account, and terms as members of the same body to be so respected, cared for, and delighted in for fellowship in the Gospel. And so also to be more abundantly pitied and tendered in their infirmities, and afflictions, and the covering of infirmities, bearing burdens, and healing diseases, to be sought with more abundant diligence, and as our own in a peculiar sense more than others, to whom yet that love of pity and compassion is to be extended, even as God, that is so abundantly gracious to all in his great love of pity and compassion, wherewith he loveth them in and through Christ, when they are yet dead in sins & trespasses, and so not peculiarly beloved by him with that manner of love, in which he receiveth, delights in, and taketh pleasure in persons; is yet more abundantly rich in that his tender mercy, pity, and compassion, unto them that call on him in truth, that come to him by Christ, whom also he accepteth, receiveth, and takes pleasure in them, as they are found in Christ, Psalms 103. 11, 13. and 145, 8, 18, 19 Romans 10. 12. with 1 Peter 3. 8▪ Col. 3. 9, 13.  
This love is to be the same and indifferent to them, as they are Christ's in that peculiar sense, without partiality or respect of persons, as they are rich or poor, bond or free. And without dissimulation, or hypocrisy, to be in them one to another not so much in word or tongue, as in deed and truth.  
'Tis indeed too general an evil, to lay so much of the stress of Religion in that loving which is in word and in tongue, as in familiar calling Brother and Sister, and the like, that the loving indeed, and in truth as brethren, is neglected and forgotten, as if all stood in word and tongue.  
2 Union of mind, and design, as of one heart and soul, being made to drink into that one Spirit that testifies of Christ, instructing, and framing to like mindedness with him, each minding and seeking the things which be Jesus Christ's, and so the things and good of one another, without guile, hypocrisy, or partiality, yea with a neglect of themselves, their own ends, interests, and things as distinct from these, not regarding their own life, that they may earnestly follow, mind, and promote the one thing needful. As we read of multitudes of men expert in War, and that could keep Rank that were not of double heart, but all perfect hatred, yea of one heart, to make David King, 1 Chronicles 12. 33. 38. So also we read of the multitude of them that believed, Acts 4. 32. Being of one heart and of one soul, as likewise Acts 2. 46. This that prayed for John 17. 20, 23. and instructed too, Philippians 2. 1, 5, 20, 29. and 4, 2.  
And indeed there cannot be that one-ness, or sameness of mind, any other way but in the Lord meeting together there; each to mind and seek the things which be Jesus Christ's with a neglect, each of their own: For if each be seeking their own interests or things, there can be no perfect joining of them together, because their particular interests, or things will clash one with another, in something or other.  
3 Union of way for promoting this design, working, and walking together in the same work and way of the Lord, speaking, or doing nothing through strife or vain glory, but truthing it in love so as seeking and striving to walk together, in setting forth, commending, cleaving to, and leading others unto, the same one Lord, and so the one faith and the one baptism, that is of and by him, and the glory of God as shined forth in his face, unto, and for all things, and in teaching all things therewith. Seeking I say to walk, together in this way of understanding, in their several gifts, administrations, operations, etc. studying and striving each of them, and together in the light and strength of the Lord to speak the same thing, and to be perfectly joined together in one mind and one judgement, that there be no divisions, etc. (1 Cor. 1. 10. and chap. 12. 6, 12. with Ephes. 4. 1. 15.) And so  
4 Union of accord and agreement, such as in which all things by each one are sought to be done in charity, and with the advice, consent, prayers, and helpfulness of their brethren in the faith and patience of Jesus, that they may be blessed out of the house of the Lord, and grow by that which every joint supplieth; and to that purpose the younger submitting to the elder, and all of them one to another in the fear of God. And so there is in it.  
5 An union of fellowship one wi●h another, and that in personal society and companionship, for fellowship in the Gospel, and ordinances thereof, for acquainting ourselves with the joys and griefs of one another, for stirring up and exhorting to love and good works, not forsaking the assembling of themselves together, as the manner of some is, who are sensual not retaining the spirit. This of personal society with them, that call on him out of a pure heart, is to be prized and embraced, as one of the choicest outward mercies, and blessings of this life, and of greatest advantage to the one thing needful and to be striven for in all our seekings; namely, the faith of the Gospel, and therefore the opportunities God gives for it, with diligence to be apprehended and improved: See Psalm 84. and 122. Acts 2. 42. 46. Hebrews 10. 23, 24, 25. with chapter 3. 12, 13.  
And in communicating on with another by and diligent improving the helpfulness that we may enjoy from such persons (as aforesaid) by that means, when personal converse or society with them cannot be enjoyed: Till I come (saith the Apostle) to Timothy, give attention to reading, etc. Signisying, That when the Apostle should be personally present with him, it might be of more use and advantage to Timothy to apply himself to personal converse with him, and to attend to what he might personally hear and receive from him; But when opportunity for that is denied, the reading, searching, and study of the Scriptures of the Prophets and Apostles, and so the reading and considering the writings of such as have that lap of knowledge , the Word of God, and testimony of Jesus, and searching the Scriptures of truth, whether those things be so, and in such wise attending to those helps to our understanding and usefulness of the Scriptures, and great things of Gods love contained in them, that we may enjoy from such persons, is in the next place of great advantage and usefulness to the promoting these our main affairs: Only here be we admonished by the words of the wise, given forth from one Shepherd; That as no man can gather Grapes of Thorns, nor Figgs of Thistles; so neither can we expect to reap any good fruit or advantage, but loss and pollution, to the corruping our minds and manners from evil communication, or the communication about the things of God from evil persons, or such as love not the Lord Jesus Christ, nor have that lip of knowledge, that word of reconciliation in their hearts, or mouths, or in some measure having it, yet are not so subdued by it to let fall their imaginations and high thoughts of comprehending and making out those things of the testimony of God by the wisdom of man, or of this World, and by the words which man's wisdom teache●h, not willing to become Fools in themselves, that they may have all their wisdom and strength in that evidence and demonstration of the Spirit that is in the testimony of Jesus.  
The discourses or writings of such, even of such as the last, though they the best and most to be respected of the several sorts mentioned, because they have in some measure the testimony of God, though not subdued by it, they seek to comprehend and declare it by man's wisdom or words, (as 1 Corinthians 1. 17. and 2. 1. 4. and 3. 18, 19, 20. 1 Timothy 6. 21.) which makes that even such helps of either sort, are little helpful to those that through Grace have believed, or to the convincing the ignorant and gainsayers, because they make it not their business, nor doth their excellency lie there, plainly to show and demonstrate by the Scriptures Jesus the Christ, and so other things in that demonstration of him by the Scriptures, and so leave it on men's Consciences as his word and in his name: But rather to show and demonstrate those things by strength of reason or excellency of wisdom and of words which man's wisdom teacheth. (Compare the  Scriptures with Acts 18. 27, 28.) Those seeming helps may occasion to us much bodily exercise, and such kind of study as is a wearisomeness to the flesh; but the profit gained by them is but little, and for a little while.  
And if time were spared from such discourses and readings as in which chief the excellency of wisdom and of words is showed in declaring and for demonstrating and making out the testimony of God, we might have more to spend better, and in more free and diligent attention to those helps, that might be indeed helps and profitable to us.  
But how much more, are we to go from the presence of such soolish men as have not the lip of knowledge, so soon as we perceive it, to cease to hear the instruction that causeth to err from the words of knowledge; because not only they are in themselves polluting, but also that with more diligence and earnestness we may continue together in the Apostles Doctrine, and sellowship striving together for the faith of the Gospel, that in nothing we may be terrified by our adversaries.  
When the wicked did gather together in bands, and were therein more powerful to do mischief, to rob, and rend from David; he than resolves to be a companion of all those that fear the Lord, and of those that in their fear, or worship keep his way, his precepts; as of great advantage to strengthen him against the bands of the wicked, Psal. 119. 61, 63.  
So in the latter days when there are of those many sorts of walkers, who are enemies to the Cross of Christ, the power of godliness, that creep into houses, or gather into companies and societies, like the Churches of Christ. Then such as Timothy are advised with more diligence to follow their work and design together with them that call on him out of a pure heart, 2 Timothy 2. 22. with chap. 3. 1. 6. And all of us to be followers together of the Apostles, and mark them which walk so as they have them for an example, considering the end of their conversation. (as aforesaid) and so knowing and owning them for our companions to strive together with (Phil. 3. 17, 18, 19, 20, 21. with chap. 1. 27, 28. and 2. 1. 6. etc.) And that in all our acts of seeking, and striving for the faith of the Gospel, in all our hearing, speaking, doing, suffering; yea in our prayers to God, as Romans 15. 30. with Ephesians 6. 18. Acts 1. 14. and 12. 12.  
See the many instructions and earnest entreaties and exhortations to this seeking and striving together, in the Scriptures already mentioned and in divers others.  
Surely a good and pleasant thing is this unity of the Spirit, and the generation of seekers dwelling together in it: For there the Lord hath commanded the blessing, even life for evermore: Where ever two or three are gathered together in his name, there is he in the midst of them, rendering them comely as Jerusalem, that is compact together, and terrible as an Army with Banners, Psam 103 Cant. 6. 4. Mat. 18. 20.  
This last branch of order in the manner of our seeking is fitly added to the latter part of the former branch: For only by Pride cometh Contention, Envying, and Strife; And then follows confusion and every evil work, Proverbs 13. 10. James 3. 13. 16. and 4. 1, 6, 10.  
Therefore our Saviour thus joins them in his instruction and exhortation, Mark 9 50. Have Salt in yourselves, have peace one with another: Meaning by Salt the humbling instructions of the Gospel and the reproofs of instruction, and signifying that the retaining them, and suffering their effecacy each of us on our Spirits, is the way to have peace one with another; hence also the Apostle instructs with all lowliness of mind, to endeavour to keep the unity of the Spirit in the bond of peace, for there can be no union, or perfect joining together without suffering the desires of vain glory to be subdued, and ourselves to be broken off from our own purpose and desire, in which we are each minding and seeking his own things, nor will there be any right submission of the younger to the elder, nor of all of us one to another, in the fear of the Lord, without being clothed with humility, in the hearty acknowledgement of his glorious name, Ephesians 4. 2, 3, etc. Philipians 2. 2, 3, 4, 7, 20, 21. 1 Peter 5. 5, 6.  
According to these last considerations of the due order in the manner of our seeking, after which the Lord is to be sought by us. They seek him not after the due order, that are not gathered together to him in his name, and so seeking him in the instruction, encouragement, and acknowledgement of it, and in the unity of the Spirit in it; or thus:  
They that worship not in the spirit, in the light, teaching, and instruction of that one spirit, that is in and with the testimony of Jesus, taking of his things and showing them, and so teaching all things and leading into all truth. For as this is the spirit of prophecy, so also of faith, and of grace, and supplication, in which all the true worshippers worship God, Rev. 19 10.  
They therefore worship not aright, that worship not in the spirit, and so that have not their rejoicing in Christ Jesus, who is the truth with a relinquishing and free giving up all Idols and rejoicings in the flesh, for the excellency of the knowledge of him, John 4. 23, 24. Phil. 3. 3. Particularly thus.  
1. They that run not into that name of Christ, in which is the evidence and demonstration of the spirit with power for their light and instruction what to seek for in him, and from him, and how to seek, but adhere to their own or some private spirit for that which will instruct and lead, to seek and wait for in him, or from him, such things as God hath not put in him for us, and therefore not promised to give with him to us, as some such private assurances or speakings of peace, and liftings up, as are more suited to the sensual mind, and may a little gratify the flesh that desires ease or liberty, or like things, which instructions cause to err from the words of Knowledge; and therefore neither can they stay upon or rest satisfied with the encouragement and strength which that spirit in the name of the Lord Jesus giveth, to seek him, to hope in, and wait upon him, and so not with that rejoicing which is only in Christ Jesus because that gives no encouragement or strength to seek hope, or wait for such things in him, or from him, or to seek in such a way as by their own or some private spirit, light, word, or spark of their own kindling they are led to. They therefore run to such sparks for light, and heat, and for a time may walk in the light of them; stolen waters are sweet, and bread eaten in secret places is pleasant. But from all those sparks and rejoicings in them, they must lie down in sorrow: Nor can these persons while wilfully walking in this way, hearty acknowledge his name, or give glory to it, in submitting, and falling down under the discoveries and reproofs of its instruction, because their deeds are evil. Their principal works and ways are so contrary to it and reproved by it, nor can they be hearty united with those that fear his name, and worship him in truth. And truly, any branches or relics of that way of iniquity  will have answerable like effects of confusion and disorder upon those that retain and walk in them.  
2. Nor are they seeking after the due order, that though in some good measure right as to the first branch: That is, as to the things they seek and look for in him, and from him seeking according to his will; yet are not content with that ground of encouragement and way of approach, that is only in and through his blood and powerful mediation with it, and therefore instead of attending principally to seek farther assurance of understanding in that, that their hearts might be comforted and strengthened therein, are even seeking, peeping into corners, and waiting for some other private encouragement or ground of assurance, in which to seek, expect, and wait for his righteousness in perfecting what concerns them, and so unsatisfifyed, if they cannot gather up or kindle something of that nature, as if they were without hope in the World, as if all that ever God hath done for them in his Son and for and to them through him, were nothing to assure them of the truth of his love and faithfulness, for the carrying on his work in what remains, in giving with his Son whatever is needful to the finishing his work unto the Day of Christ: And therefore seeking at least to perfect that hope, confidence, rejoicing, and strength to wait, which was begun by the Spirit in and through the Testimony of Jesus, seeking to perfect it by the flesh, or according to its wisdom or desire, and not waiting through the spirit for the hope of righteousness of faith.  
3 Nor yet are they seeking the Lord after the due Order, who though in some measure coming in this encouragement and name, having their boldness by the blood of Jesus, to approach by that new, and living way consecrated through his flesh, yet are not found so drawing near with a true heart, as in that full assurance of faith, they are instructed and strengthened, Hebrews 10. 19 22. James 4. 8. But still secretly hideing, retaining, or regarding some way of iniquity or Idol discovered and reproved.  
If any man of the house of Israel do so, God will answer them according to their Idols, Ezekiel 14. 4, 5. If David do so God will not hear him, Psalm 66. 18. Yea whosoever hides his sin shall not prosper; but he that confesseth and forsaketh, findeth mercy, Proverbs 28. 13. Psalm 32. 3, 4, 5.  
Yea this hiding of our sin, and secret holding fast any deceit, unwillingness to be made sensible of it, and have it discovered and purged, it hinders of profitable and orderly fellowship one with another, and so of the advantage and benefit of that, and to be met with in that way for cleansing us from all unrighteousness.  
See 1 John 1. 7. 9 Comparing the Verses we shall find,  
That walking in the Light as he is in the Light, hath in it a confession of our sins in the belief and acknowledgement of his Name in Christ, the true light, as he is in the Revelation and opening of it, discovering and reproving them.  
And that this is the way to have hearty and profitable fellowship one with another, and so to enjoy together those special influences of the virtues of his Blood, cleansing us from all unrighteousness. Yea,  
4. The want or wilful neglect of this last, viz. fellowship together in the Gospel, is disorder enough to fill us with confusion, and make all our seekings unprofitable.  
If we should think to seek the Lord with a full Spirit, in the instruction, encouragement, and acknowledgement of his name in truth, and yet forsake the assembling of ourselves together, as the manner of too many is, or neglect the advantages we might have, in the fellowship and help of our brethren out of an imagination, that we stand no need of such help, or can receive no increase by, or through them, or are able to stand alone and manage our affairs in the Gospel that concern ourselves, and other as well of ourselves, and without such advice and help of brethren, as we might enjoy, and can, or may as well understand the wondrous things of God's law contained in the Scriptures by ourselves, as together with the the helpfulness of our brethren, that are one with us in the faith and patience of Jesus.  
If (I say) we should any of us entertain and listen to any such vain thoughts, we deceive ourselves: For two is better than one, because they have a good reward for their labour; if they fall, the one will lift up his fellow: But woe to him that is alone, etc.  
Again, If two lie together, there is heat; But how can one be warm alone? And if one prevail against him, two shall withstand him; and a three fold Cord is not easily broken, Eccles. 4. 9 12. For where two or three are gathered together in his Name, there is he in the midst of them, Matthew 18. 20.  
And God hath so set the members in the Body, that the chief, strongest, or most eminent, cannot say to the more feeble or inferior oves, I have no need of you, that there should be no Schism in the Body, but that the members should have the same care one for another, and that the whole body being fitly joined and compact together from him, who is the head even Christ might by that which every joint supplieth according to the effectual working in the measure of every part, make increase unto the edifying of itself in love, 1 Cor. 12. 12. 25. Ephes. 4. 7. 15, 16.  
We shall here add a word or two by way of particular application to ourselves, of what hath been hitherto spoken to this point.  
That the Lord hath made a sad and very grievous breach upon us we have seen before, and now have taken a view of some of those ways of iniquity, that are the procuring causes of such judgements as they are expressed in this acknowledgement; For that we sought him not after the due order.  
Let us then search and try our ways, desiring God to teach us what we see not, and make us willing to be sensible wherein we ourselves have been, and are polluted with any of these ways of iniquity, which indeed are such crooked paths, as in which who so walketh, shall know no peace.  
What I shall say in this application, I shall rank under these three heads.  
I Hath not such folly and iniquity been found too generally with us? As when a price hath been put in our hands to get wisdom, we have had no heart to prefer and prise it according to the nature and worth of it, to accept and improve it with earnestness and diligence to the end for which it was put in our hands, even to the provoking the Lord to take away what we had, because in having we had it not. And who can say, his heart is clean? How have we foolishly preferred things of least concernment? Yea, even for lying vanities, the appearing beauty of which we have observed, and let our eyes fly upon, have we not even for them by such observing them, neglected, despised, and forsaken our own mercies? Yea even such as to whom, the speaking of God by his Son, through the ministration of this, and other his servants, hath been as a pleasant Song.  
Yet have not they, even while with their mouth they have showed much love; let their heart run after their covetousness, pleasures, and other lusts: And even loved, and preferred the praise of men, before the praise of God. Yea though Gospel convictions have been many times on our spirits, yet how have we shunned the light? Because our deeds were reproved by it, smothering the truth of God in unrighteousness, choking the saving effecacy of it in our hearts, with the deceitfulness of riches, the cares of this life, and the lusts of other things, till we have (it is to be feared) many of us hardened our hearts to a hating instruction, despising, reproof, not obeying the voice of our teachers, nor inclining our ear to them that instructed us.  
Yea even to a secret murmuring and indignation against them, because they testified concerning us, that our works were evil, though they did it in bearing witness to his infinite grace in Christ, for, and towards us.  
It was one of the greatest griefs, and burchens on the Spirit of this Servant of the Lord, much complained of by him, towards his end, That he had preached the Gospel of Jesus Christ in this place, till it was made a reproach and derision to him, till it was even snuffed at, and become contemptible, a burden; yea a Savour of Death to them that sometime had heard it with gladness, and rejoiced in it.  
2 If we look farther, even upon the generality of those that have a great zeal of God, and pretend to be earnest seekers and worshippers of him in these parts where this light shined, yea even among those that were willing for a season to rejoice in his light, as John 5. 33. 35.  
Yet how few seeking the Lord after the due order? But first seeking to frame their hearts unto, and do something for God, that thence they may conclude, God hath a gracious affection towards, and hath done great things for them in Christ. First seeking to know their love to him, that from thence they may conclude his love to them: First seeking to know, or rather guests, or imagine their election, before they will know or believe Christ's death for them, yea that they may gather the knowledge of that from the other. And being so fundamentally out of order, The Vision of all, is become to them as a sealed book.  
The great things of his Law a strange thing, having no understanding or persuasion of the truth of it, they can have no usefulness of it, as to any of their worship, but their fear towards him is taught by the precepts of men, according to which they prefer, and lay the stress of their Religion, in the lighter matters, yea in the ordinances of men, such as Tonch not, Taste not, Handle not; neglecting the weighty matters of the Law, as Judgement, Mercy, and Faith. Yea, how is the foundation and head of the corner laid aside by the chief bvilders, and teachers that they heap up to themselves?  
May not this complaint be taken up, of the generality of those that profess themselves the Churches of Christ, and are called by his name, and gathered into societies, and pretended order: (Though it may be feared of the greatest part of them, not by him, not entering by the door, but climbing up, or creeping in some other way into such houses or societies, as the Apostle foretelleth us, such shall do in the latter days, as under a form of godliness privily deny the power of it, the Gross of Christ, the Lord that bought them. I say, may not this complaint be taken up of the generality of them.) That take away but their disorder and irregularness, and what will be left them of all their Religions, or of all their fear, or worship towards God.  
It's to be feared of the greatest part of them, very little, if any thing, their fear, or worship itself, is little else, but a bundle of confusion and disorder, their very stock, is a Doctrine of vanity and lies, their root, rottenness, and confusion (at least in a great part of it) and what then can be expected in any of the blossoms or branches, as springing from such a root, but disorder and confusion, like as in the Land of Darkness, where there is no order, and where their light is as darkness, as hath been oft bewailed by this servant of the Lord, concerning many of them among whom he formerly had his conversation. And with whom, and for whose good he still laboured exceedingly, as he had opportunity, notwithstanding the many discouragements he met with from them, but God hath taken him from the evil.  
3 If we go yet farther to take a view of the true worshippers, or such as in some measure call on him in truth, or at least are more fundamentally in order then the former. Yet what disorder and confusion hath been found with them? Yea what pollution in their holy things, had they as they have been redeemed from among men, and gathered together unto him, by the powerful effecacy of his precious blood discovered: Had they even so, in the light, and power of that grace cleaved together in his name, and sought the Lord after the due order, they might have prevented this breach; yea had we yet after the judgement was devised and framed against us, as a punishment and correction of our disorder.  
Had we (I say) yet sought him after the due order in this thing, and so for the healing and restoring to us this our now deceased Brother. While yet there was hope, as the taking him away, was along time evidently enough threatened before finished, to give us opportunity to seek him in due manner while he might have been found, and entreated by us in that matter. If we would have judged ourselves, surely we should not thus have been judged; had we diligently in the opportunity (which is now past for that) prepared ourselves to the search and consideration, what is the meaning of the voice in such judgements threatened, and searched and tried our ways in the true glass, and with a true heart, that what is halting might be healed.  
And so run into his name together, to see what we might have sought for with fervency in such a case as this, and on what ground, and in that instruction & encouragement sought it of him, or rather sought him in it, (with a hearty acknowledgement of the evil of our ways and do, humbling ourselves under his mighty hand lifted up) That he would graciously teach us what we see not, and make us willing to see and be ashamed of, & give up what is discovered & reproved, that he would prepare our hearts and cause his ear to hear, that we might turn from our iniquities and understand his truth, and he might turn from the evil threatened, and not bring it upon us: Surely this judgement might have been prevented; God would have repent him of the evil, even when he had devised and prepared it against us, as Jer. 11. 8. 11. with 1 Cor. 11. 30, 31.  
For this shall every one that is godly, every true worshipper of God, that worship in spirit and truth; yea such true worshippers jointly, and together standing fast in one Spirit, with one mind or soul, and so in personal fellowship one with another, as they have opportunity, they shall strive together in their prayers in a time of finding, even for this, To prepare our hearts to him, that we may not still hid our iniquity under our tongue, or set up the Idol of it in our hearts, but hearty acknowledge and confess it unto him together, and resign it up to him that is ready to pardon and heal: And to cause his ear to hear, That he may do for us for his Names-sake, forgiving the iniquity of our sin.  
Surely in the Floods of great Waters they shall not come nigh him, The Lord our God would graciously have hidden us from the reproach and shame of our iniquities, and compassed us about with songs of deliverance, Psalm 32. 5, 6, 7.  
For he meeteth them that rejoice, and work righteousness, and remember him in his ways, in those is continuance, and we shall be saved. But we are all as an unclean thing, and our righteousness in so giving glory to him as therein taking shame to ourselves, and hearty confession of our sins in the confession of his name, and ascribing righteousness to him, is as filthy rags; We all do fade as a leaf.  
If at any time there be any little sense off and humbling under his mighty hand when lifted up, our goodness as the morning dew early passeth away, yea our iniquities like the Wind hath taken us away.  
And there is none that calleth upon his Name, or stirreth up himself to take hold of him, as we are instructed, Isaiah 27. 5, 6. See chap. 64. 5 7.  
Is not this complaint verified among us (I speak it with shame and grief, as myself with my brethren falling under the reproof of it.) That in all our cry and prayings to God, when this evil was already come upon us, in the sentence of it, and when as yet the finishing of the execution of it might have been prevented, yet we have not hitherto made our prayer unto God, that we might turn from our iniquities and understand his truth. Therefore hath the Lord watched for the evil and brought it upon us, for the Lord our God is righteous in all his works which he doth, for we obeyed not his voice, Daniel 9 13, 14. And because we did it not at the first, Therefore the Lord our God hath made this breach upon us.  
And this leads us unto the particular view of those evils bewailed in the Text, unto which this acknowledgement is here applied; We sought him not after the due order: That is, they did not this at the first, unto which he had now instructed and counselled them. It's here to be noted,  
That he directs his council to the chief of the Fathers of the Priests, the sons of A●●on, and of the Levites, which whole Tribe were separated from the re●t of the Congregation, and given unto Aaron, and to his sons the Priests, to Minister unto them, and to keep their charge and the charge of the whole Congregation, to do the service of the Tabernacle, to keep, and bear the Vessels of the Lord, and to Minister to, and with the Priests about holy things, and so with the Priests were devoted unto God, instead of all the first born of the children of Israel, Numbers 3. 1. 13. 45. etc. and chap. 18. 1. 7. I say to the chief of the Fathers of them, he directs his council; signifying that they were especially to keep, and look to the keeping of this charge, sanctify yourselves ye and your brethren, & c. ●o which also agrees 2 Chron. 29. tot.  
The council he gives, is, To sanctify themselves, they, and their brethren, that they might bring up the Ark of the Lord God of Israel to the place he had prepared for it: For because ye did not this at the fir●t, The Lord our God made a breach upon us.  
The evils then for which God made this breach upon them were.  
1. That the Priests and Levites did not Sanctify themselves unto, nor keep their charge, as to bearing the Vessels of the Lord.  
2. That the chief of the Fathers of them, were negligent●, or not diligent in their care over the rest, and looking to the whole charge of their Ministry about holy things.  
Now that we may apply this to ourselves, and see how far we are guilty of the like evils, as answering to these, we are to consider.  
1. Who are the holy Priesthood, and chosen Generation, that are appointed to bear the Vessels of the Lord, and Minister for, and to others, about holy things, now under the Gospel.  
2. What is their charge.  
3. How they should be sanctified to it.  
4. What order is to be observed in the managing their affairs; and how it answers to their order in the management of their tipical affairs under the law.  
1. The Priesthood is changed, since the rising of the great Highpriest after the order of Melchizedeck, even the man Christ Jesus through sufferings glorified, in the same body in which he bore our sins on the tree. For no man taketh this honour unto himself, but he that is called of God as was Aaron, so also Christ glorified not himself to be made an Highpriest, But he that said unto him, Thou art my Son, To day have I begotten thee, he that prepared him a body, he that raised him from the Dead, now no more to return to corruption, even the same said unto him, Thou art a Priest for ever after the order of Melchizedeck. Not after the law of a Carnal Commandment, but after the power of an endless life; For because this man continueth ever, therefore he hath an unchangeable Priesthood, therefore the Father hath made him in his own person, the Great, and everlasting Apostle, and Highpriest of our profession: And therefore also hath given unto him, all those who through the power of the Heavenly call, (with which he calleth all in due time) even through the discoveries and influences of that life in him, flowing from him, and through him, by which the Father draweth to him, are therein drawn and chosen out of the World, unto obedience (the obedience of saith) and to the sprinkling of the blood of Jesus Christ.  
These the Father hath given to him to be his house, an holy Priesthood to him, and so in a sense, or after some sort they are partakers with him of his Heavenly calling, to minister to, and with him about the holy things of the true sanctuary which the Lord pitched and not man, to offer up spiritual sacrifices acceptable to God by him, Heb. 3. 1. 6. 1 Pet. 2, 3, 4, 5, 9, 10. Joh. 17. 18. 20. etc. Rom. 8. 28. 30.  
The Ministration about holy things for and unto others, is not limited to men of any one outward degree, order, or dignity in the world not to men wise and learned in the wisdom of this world, which is science falsely so called as to these things, and comes to nought, nor to men honourable approved of, and of high account with men, no not so ●uch as are most eminently gifted among believers, much less to such of them, as have the worldly furniture, approbation, and authority.  
But the manifestation of the Spirit is given to every one, that by that one Spirit, are baptised into that one body of Christ (whether they be Jews, or Gentiles, bond, or free) to profit others with all, 1 Corinthians 12. 7. 11. Ephesians 4. 4. 7. 11, 12. 1 Cor. 14. 31. 1 Peter 4. 10, 11.  
They all coming to him as to a living stone, That is, coming in the drawing and quickening force of the influences of that life in him, and so through the taste of his graciousness, are as lively stones built up in him, a spiritual house for him to dwell and walk in, and so manifest himself in, and through them, Hebrews 3. 6. 2 Corinthians 6. 16. 1 Corinthians 3. 16, 17. John 14. 21. 23. An holy Priesthood, to offer up by him Spiritual sacrifices of praise to God continually, even the fruit of their lips confessing to his name, as well as in doing good, and communicating, for with such sacrifices also God is well pleased, Heb. 13. 15, 16.  
A Chosen Generation, a Holy Nation, a Peculiar People, that they should show forth the praises of him that called them out of darkness into his marvellous light, 1 Peter 2. 4, 5. 9, 10. They are the Salt of the earth, the light of the World, let, and preserved in it, to shine as lights by holding forth the word of life in it in word▪ and conversation, so working out to others their own salvation, Mat. 5. 13. 16. Phil. 2. 12. 16.  
Whence Timothy is instructed to be an example of believers in word and conversation, etc. 1 Timothy 4. 12. That they might all, each in their place, and according to their capacity be followers of him, as he was of Christ, and so together with him of Christ and his Apostles.  
Hence also our Saviour in John 17. Praying for such peculiar blessings as in which the persons prayed for, might be sanctified through the truth, to the ministration of it and holding it forth to the world, which blessings he prays not for, for the world, that they should be conferred on any man that is yet abiding in the state, condition, and way of the World, such being not appointed of him to this service.  
Yet he saith, he prays for those peculiar blessings, not only for those first messengers, whom he sent immediately to that work of the Ministry, as the Father sent him; and to whom he gave the grace of Apostleship for obedience to the faith among all Nations, nor only to the more eminently gifted believers. But in those prayers, he also prayed for all those, that in after Ages should believe through their word, That they also might be one in this service in a secondary sense, so as receiving it, and their fitness to it, in believing through the Apostles doctrine, That they all might be one, in will and design with the Father and Son and with his Apostle, for carrying on this business, that through him, by means of them instrumentally, the World might know and believe that the Father had sent Christ, the Saviour of the World, and loveth those that through his grace believe, as he hath loved him (or with such manner of love in a subordinate sense) John 17. 9 24.  
2 The Priesthood being changed, there is therein made of necessity a change also of the law for service, There is verily a disannulling of the commandment going before, for the weakness and unprofitableness of it. For the law made nothing perfect, but the bringing in of a better hope, by the which we draw nigh to God: If perfection were by the Levitical Priesthood, under which the people received the law, what farther need was there that another Priest should arise after the order of Melchizedeck, etc.  
There is therefore a change of the law for service.  
1. In respect of the persons unto whom their ministration of, and about holy things is to be extended, and amongst whom to be exercised.  
2. In respect ●● the manner of their work, or service in the charge committed to them, yet in both it's such as answers to those patterns, and tipical resemblances that was in theirs.  
1. As to the persons unto whom their ministry is to be extended, and among whom to be exercised. As their charge was to bear, and keep the vessels of the Lord, and to minister about holy things, for, and in the behalf of the whole Congregation of Israel after the flesh, To whom was committed the Oracles of God, the knowledge of which as given by the Prophets, was by the Priest's lips, to be preserved amongst and unto them, To whom also pertained the Adoption, the Glory, the Covenants, the giving of the law, the service of God, and the promises, Rom. 3. 2. and 9 4.  
Even so now, The charge of the holy Priesthood whom the Father hath given unto Christ, to minister unto him, and keep his charge, who is the great Apostle, and Highpriest of our profession, is to bear the vessels of the Lord, and to minister about holy things, for, and in the behalf of, unto, and amongst all Nations.  
Unto the Apostles eminently, this charge was committed, to go into all the World, to disciple the Nations to Christ baptising them in his name, preaching the Gospel to every creature of all the Nations, small and great, Jew and Gentile, bond and free, witnessing repentance and remission of sins to them, and amongst them as in his name for them, and that in baptising them (with their word, or doctrine, and also as an outward seal to that with water) in his name; and therein teaching them to observe as instructed, moved, and capacitated, by his preventing Grace through their word, all things that Christ had commanded them. To them was committed the grace of Apostleship for obedience to the faith among all Nations for his name.  
And unto all them that believe through their word, in a secondary sense is this charge committed, That they should shine as lights in the World as they have capacity, and opportunity in their several places where they are set, to keep that commandment without spot, until the appearing of our Saviour Jesus Christ; They ought not to account any man common, or unclean, or as left under that outward state of uncleanness, which sometime remained on the Gentiles, who are now made nigh by the blood of Christ Act. 1●. 28. Ephes. 2. 13. 17. and 3. 1. 10.  
The Servants therefore, as Servants (not as Lords or Worldly Princes by a worldly power, nor by the wrath of man) are to endeavour the gathering them together, as many as they find, both good and bad, and the bringing them into his house, to rejoice with his People, to eat of his Bread, and drink of the Wine that he hath mingled, Proverbs 9 3, 4, 5. Matthew 22. 9, 10. Romans 15. 6. 9 etc.  
2. As to the manner of their service in the charge committed to them whereas the service of the Levitical Priesthood, was exercised in the tips and patters of Heavenly things; and so in offering such gifts and sacrifices, as could never make themselves, and therefore not the comers perfect as pertaining to the Conscience, but stood only in meats and drinks, and divers washings, and tipical rights and ceremonies imposed on them, till the time of reformation, they had a Worldly or Earthly Sanctuary, and Vessels of the Ministry committed to their charge: They had an earthly and tipical Ark, and mercy seat all patterns, and figures of the true, and in the Ark, the first Testament which made nothing perfect, but pointed to a better hope in Christ, and so were Ministers of the letter, and had a ministration of death, to nurture and lead to life, and peace in him that was to come.  
Now the service of the holy Priesthood is to be exercised in the Heavenly things themselves. That which is committed to their charge, is, the revelation of Grace and Truth, as now come forth in, and by Jesus Christ delivered for our offences, and raised again for our justification. The dispensation of the fullness of times, in which all things are gathered together in one, and so in which is the revelation of the truth, and body of all those figures, tips, and shadows in the law, even in Christ, that excellent ministry, in which God hath blessed us with all spiritual blessings, whereas that committed to them, was but Gods speaking in divers parts. In this speaking by his Son last of all, is given unto us, the full and clear revelation of the name of the Father, in the manifestation of the truth of all his former Oracles and promises to the Fathers, and so of his infinite grace and glory therein, and that in the face of Christ, in the discovery of which his name, The name of the Son is also revealed, in which he is manifested, as before witnessed, in Oracles, Tips, and Prophecies, and as the fulfilling, and body of them all, in what he hath already done, and by means thereof doth, and will do. The Son of God, the Saviour of the World. The Lamb of God that taketh away the sin of the World, the perfect sacrifice and offering for sin, That is, the only and complete ransom and price of redemption for all. The Mediator between God and men, the Highpriest over the house of God, yea the only He, in whom it hath pleased the Father, that all fullness should dwell, even the fullness of the Godhead bodily, and in whose blood the whole New Testament of precious promises, both for this life, and that to come is sealed, that also the performance of them may be given forth in due time with him.  
And this revelation of the Son, and so of the Father in him, is given us in the full evidence and demonstration of the Spirit, with plainness and power, in which also the name of the Holy Spirit, the Spirit of Truth, is revealed in his full and glorious testimony of Christ, and so of the Father in him immediately given, and in his powerful presence, and working with it unto all things pertaining to life and godliness to the end of the World, as was before prophesied of that pouring forth of him from on high.  
And so they are Ministers of the New Testament, not of the letter, but of the Spirit; being in this dispensation blessed with all Spiritual Blessings, and that not in earthly or tipical, but in Heavenly things, even in Christ, in whom all Spiritual blessings, the truth and body of all figures and tips are treasured up for us, and in the rveelation of him brought to us, and in this Ministry committed to the Holy Priesthood, That they should offer up spiritual Sacrifices of prayer and praise to God continually, and confession of his name by Jesus Christ, as comed in the flesh, and so that they should Minister in the Heavenly things themselves, and not in Tips, Figures, or Patterns, as the Levitical Priesthood, but in, and about the true Sanctuary, Mercy-Seat, Altar, Sacrifice, etc. as the truth and body of all, is met and found in him.  
So then, the bearing, and keeping the charge of the Vessels of the Lord, that is now, the work, or service of the Holy Priesthood under the Gospel, and was resembled by the Priests, and Levites bearing, and keeping the charge of the Ark, of the Sanctuary, and of all the Vessels of the Ministry; may be thus expressed.  
1. Their great business, and the sum of all, is to keep and to bear, even to bear upon them, and hold forth. The truth of God, as it is now come forth and manifested in the personal body of Jesus Christ, which the Father prepared for him in our nature, that he might do his will for us, and in which he bore our sins on the Tree, and in which being raised from the dead, he is entered into his glory for us, which is such, as in which it hath pleased the Father that all fullness should dwell in him, even the fullness of the Godhead bodily, That by him our faith and hope might be in God. They are to hold fast▪ and hold forth to others, this acknowledgement or profession of their faith, in which those things, which the Prophets said should come to pass, That Christ should suffer, and that he should be the first that should rise from the dead, and should show light to the People, and to the Gentiles, is declared to be even so fulfilled, and come forth in that one offering of his personal body once for all. And so in him the truth, and body of all the tips and shadows of the law.  
Whence the house of God, which is the Church of the living God, as now it is since the appearing of Christ, the Church of the man Christ raised from the dead, who was dead, but is alive for evermore, and standeth in the name and majesty of God his Father to feed, and rule.  
I say his spiritual house, his holy Priesthood, is (according to the general acception of that, 1 Timothy 3. 15.) said to be, The Pillar and ground of truth, even of the manifestation of the truth, and righteousness of God in all his former Oracles, and promises given to the Fathers, and in all the grace and good things tipified, and witnessed in the law and Prophets, as now come forth in Christ raised from the Dead, and treasured up in his personal body for us.  
And though that Scripture may have another acception▪ such as in which that clause, the pillar and ground of truth, is attributed to the living God that stands before it, and indeed He, even God in Christ, and so the man Christ Jesus in the name and majesty of God, he is not only the truth but in the most full and absolute sense, the pillar and ground of it, yet that understanding, though taken in here, destroys not the sense , in which also His Church from him, and as in conjunction with him, the Head is signified to be in a subordinate sense the pillar and ground of truth: And happily the words may be so left, that we may take in the sense of both acceptions together.  
We shall briefly speak to it in the sense we have mentioned, according to the usual acceptation, as that also may stand and agree with the other.  
The truth of which in any sense, The Church of the living God, is the Pillar and Ground, is (as before hinted) Jesus Christ himself as raised from the Dead in that Body in which he was delivered for our offences. And so the infinite fountain, and treasury of grace, and truth in him as so considered answering to all the former Oracles, prophecies, and tips; as that is manifested or brought to light by the Gospel, as now spoken forth by Jesus Christ in those last days, which Gospel of our Salvation, as so come forth, is therefore eminently (and as distinguished from former dispensations, even from Gods speaking in the Law, and by the Prophets) called the truth, The word of Truth, Ephesians 1. 13. James 1. 18. 2 Corinthians 4. 1. 4. with chap. 3. Not because this speaking of God by Jesuus Christ is more true than any of his former speakings in the Law, or by the Prophets, that cannot be, for, as his righteousness is everlasting, so his whole Law, or Doctrine is the truth, The righteousness of his testimonies is everlasting; his word true from the beginning, and every one of his righteous judgements for ever: They are all infinite in truth and faithfulness like himself, so that no one of them can be more true, Psalm 119. 140. 142. 144. 160. with Psalm 12. 6, 7. and Proverbs 22. 20, 21. Eccles. 12. 10. Psalm 19 7, 8, 9 But because in this speaking of God by his Son in these last days, The truth of all those former speakings is manifested, the infinite truth, faithfulness, and rigteousness of God, in every one of those Oracle's, Prophecies, and Typical witnesses of things to come, is in this dispensation manifested, revealed, and brought to light, God did give us his purpose and grace in Christ, for saving and calling with an holy calling, even from the beginning of the World in those oracles and witnesses of Christ in the Law and Prophets, but he hath now manifested his righteousness in it, by the appearing of Jesus Chri●t, who hath abolished death, and brought life, and immortalty to light through the Gospel: See 2 Tim. 1. 9, 10. 11. with Tit. 1. 1. 3. Rom. 1. 16, 17. and 3. 21. 2 Cor. 4. 1. 3.  
In Jesus Christ as thus manifested, and so in this speaking of God by him is revealed, the truth and righteousness of God, in that first Oracle: The Seed of the Woman, shall bruise the Head of the Serpent. For, for this purpose was that Son of God manifested, that he might destroy the Works of the Devil.  
And therefore forasmuch as the children (of men) are partakers of flesh and blood, weakness, and mortality as the fruit of sin that brought death; he likewise took part of the same, in that one body, which the Father prepared for him, made of a Woman, made under the Law, in which he was made subject to all our infirmities that came on us by sin, and so in the fimilitude of sinful flesh, yet without sin, and had all our iniquities that the Law charged upon u●, ●● we fell under it through the first departure of our nature from God, even the guilt of that offence of one, and of all our natural filthiness, as thence naturally and necessarily derived to us; imputed to him and caused to meet together upon him, that through death, he might in the virtue of his suffering the judgement of this World, and in the power of his resurrection, destroy him that had the power of death, that is, the Devil, and deliver them who through fear of death were all their life-time subject to bondage, etc. And he hath made Peace, and Atonement for our sins by his blood, and so by himself purged them away from before the Father, and is set down on his Right Hand, with his stripes we were healed, Christ hath redeemed us from the curse of the Law, under which we must have been utterly banished, and cast out from God, and so necessarily left under the power of Satan, he hath obtained a release and discharge of those transgressions, and so of that judgement of this World unto himself, by his bearing that judgement, in being made a curse for us; And so, that all judgement is committed unto him over mankind, that through him they might be saved; and therein the Prince of this World is judged, and cast out of his principality over man, the power of death taken from him, and all men delivered over into the Kingdom power, and government of God by Christ, that in and through him the grace of God might bring salvation to them, 1 John 3. 8. Hebr. 2. 14, 15. Gall. 4. 4. 2 Cor. 5. 19 with Isa. 53. 6. Gal. 3. 13. John 12. 31, 32. and 5. 22. 27. Acts 5. 31. John 3. 17.  
In him as thus manifested, God hath performed and brought forth his truth and rigteousness in that great promise made to the Fathers, That in Abraham's seed (speaking not of his seeds, as of many, but of his seed as of one, which seed is, Chri●t, Gen. 22. 18. Gal. 3. 16.) All the nations of the earth should be blessed.  
In him the great blessing of life from the Dead, eternal life, the restoring of our nature into the image and glory of God, and therein into glorious capacity and liberty to the immediate knowledge of and fellowship with God, far exceeding the glory in & unto which we were at first created in the first public person and which we lost by sin, This being that glory, which the only Begotten Son of God had with the Father, before the World was, which he hath now through sufferings obtained, to be glorified with, and to possess for ever in that body prepared for him in our Nature, in which he was crucified for us, That he might now appear in the presence of God in Heaven itself for us, while we cannot appear for ourselves, or in our own persons, that through him the grace of God may bring salvation to us, and that we coming in his drawings by him, may be made accepted, and made the righteousness of God in him, and in due time actually made partakers of that glory he now posseth for us, together with him. And herein all blessings pertaining to life and godliness, as the forgiveness of all our sins, the healing of all our diseases while it is to day; virtue, force, or effecacy with the Father, and so power in the name of the Father for the daily taking away those sins of the world, that are now imputed to the people, which make liable to condemnation on a new account, & deserve the wrath to come, and this by means of that death, which was for the redemption of the transgressions under the first Testament, and so all gifts for men, even for the rebellious also, that the Lord God might dwell among them, as the fruit of the travel of his soul are prepared, and treasured up in Christ for them all, in that God hath raised him from the dead, and given him glory, that our faith and hope might be in God.  
And so all these things given with him, brought to light, in the testimony of Christ raised from the dead, in whose name repentance and remission of sins is preached unto, and among all Nations that it might be received in and through him, and in the receiving of him, even in the believing on his name, unto which also his Gospel is his arm, or power sent forth, 1 John 5. 11, 12. Col 1. 14, 15, 19 and 2. 2, 9 with John 17. 4, 5. 1 Peter 1. ●1. Hebrews 1. 3. and 9 24. 1 Joh. 1. 1, 2. Hebr. 7. 23. 25. etc. 2 Cor. 5. 21. Joh. 14. 3. Rom. 8. 17, 18. Phillip 3. 3. 9, 10. 21.  
In him is manifested the righteousness of God in that promise, and Oath unto David, That of the fruit of his Loins according to the Flesh, God would raise up Christ to sit on his Thrrne. In that God hath made that Jesus of the seed of David after the Flesh, both Lord and Christ, and set him on his Holy Hill, on his Right Hand, in that Glory of his Father, in which also he shall gloriously appear in due time, to take to him his great power and reign, till all enemies be subdued, and then deliver up the Kingdom to God his Father. He is already raised and entered into his glooy, and shall no more return to corruption.  
And as so raised and exalted with the Right Hand of Power, is called the sure mercies of David in whom God hath manifested his truth to David, and that he will not lie unto David, or fail him of a man to sit on his Throne for ever, Acts 2. 25, 36. and 13. 32. 37. compared with 2 Sam. 7. 12. 16. 1 Kings 2. 4. and 8. 25. with 2 Sam. 23. 5. Psal. 89. 19 37. and 132. 11. Isa. 55. 3, 4. 6.  
In him likewise is the body and truth of those manifold figures, tips, and shadows under the law, as to instance in some few: He in that body raised from the Dead, is the true Temple and Sanctuary, which the Lord hath pitched, and not Man, John 2. 19 22. Hebrews 9 11. 2 Cor. 5. 1. In whom the fullness of the Godhead dwells bodily, that so of his fullness we may receive, Col. 2. 9 John 1. 16. As also the Great Apostle, and Highpriest of our Profession, and so the Minister of the holy things, of that true Tabernacle of his own body, Heb. 1. 2.  
And in coming into him, others are made of the Spiritual House and holy Priesthood (as before is showed.) He is the body, and truth of all signified in those tipical offerings of the Lord, made by fire, yea of all those Sacrifices, Atonements, and Offerings for sin, in that offering of his own body once for all in which the Father hath smelled a savour of rest for ever, and which he ever lives to present, and now to appear in, in the presence of God for us.  
He is the true Ark, and treasury of all Grace and Truth, for the Law came by Moses, discovering sin, witnessing and leading to the better hope in Christ, and this whole Testament was kept in the Ark, with divers other things.  
But g●●c● and truth in the forgiveness of sins, charged by the Law, and the fulfilling all the Tips and shadows of it, came by Jesus Christ, and is now manifested, as kept and treasured up in him, in whom are hid all the Treasures of Wisdom and Knowledge, that with him they may be given and opened to us; and so he is the true mercy seat, answering to the tipical one which covered the Ark of the Testament that charged with sin and concluded under curse, and whence also the oracle came forth; He is the propitiation or covering, the atonement, and reconciliation for our sins, and not for our sins only; but also for the sins of the whole World: He is our peace, and being so is also the way by and through which God is gracious, and speaks graciously to men, yea the Oracle by whom he hath spoken, and through which he speaketh to us in these last days. Yea in him the Oil for anointing to service, and light for directing in all our worship, even in the man Christ Jesus, and so brought to us in the revelation of him, in the Doctrine of God our Saviour, in which dispensation of the fullness of times, God hath gathered together all things in one, even in Christ, and so given us the manifestation of the truth of all those former Oracles, Prophecies, Tips, and Shadows, in the testimony of Jesus of the seed of David after the flesh, delivered for our offences, and raised again for our justification.  
Of this truth of all former witnesses and shadows, and so of the righteousness of God in them, as now come forth in Christ, the Church may be said to be the Pillar and ground; not so as to uphold, or support the truth in a proper sense. To be put to that charge, and hard service is proper to the makers, and worshippers Idols, the imagined Deities, and Rocks of men's choosing, which indeed are no Gods, but vanity and lies, and therefore cannot bear up, support, or save them that look to the, nor can they stand by themselves; but must be born up, and maintained by them that make and worship them. And prove so heavy a burden to the weary beast, that they are not able to support, maintain, defend, and save them, Isa. 46. 1, 2. 5. 7. Jer. 10. 5. etc.  
But the portion of Israel is not like them, for he is the former of all things. The truth of God in Christ, as now raised from the dead, i● the begetter, maintainer, and upholder of his Church, Isa. 46. 3, 4. Jeremiah 10. 10. etc. with James 1. 18. 1 Timothy 4. 10. In the Lord they have righteousness and strength, Isaiah 45. 20. 25.  
But their work, to which also they are begotten, and strengthened of him is so to keep, retain, and bear upon them, the writing of this manifestation of the truth of God, in the tidings and patterns of it, so fair and without spot, that others may see and read it in their word and conversation, and so instrumentally also through him that worketh in them mightily, to maintain and defend it in the World. To watch in all things, to keep the commandment delivered to them without spot unrebukable, etc. That the truth of the Gospel may continue with others. So Paul was a chosen Vessel to Christ, to bear his name before the Gentiles, and Kings, and the children of Israel, to keep the Faith, and that the truth of the Gospel might continue with others. Acts 9 15. 2 Timothy 4 7. Gal. 2. 5. And so he instructs Timothy to watch in all things, to the keeping this charge, 1 Tim. 6. 12, 13, 14. and 2 Tim 4. 5. And all believers so to shine as lights in the World, as a City set on a Hill, as a Candle on a Candlestiks, holding forth the word of life in word and conversation, That it may be seen and read of all men, Matthew 5. 14, 15, 16. Philippians 2. 15, 16.  
And as in old time a pillar was used for a witness & remembrance of God's gracious appearances, Gen. 28. 11. 18. 22. and 35. 11. 14, 15. As also for a witness of peace and reconciliation, Gen. 31. 45. 51, 52. And for a manifestation of God's presence with a people, and for a guide to them, Exodus 13. 21, 22. And as the law was appointed to be written on several pillars, as on the Posts of their house, and on their Gates, Deut. 6. 9 and 11. 20.  
So this House of God, which is the Church of the living God, is the pillar appointed of God, to bear up and keep in remembrance, even to the view of others, the glorious grace of the first appearance of Christ, even till his coming again, and to keep and bear upon them the witness or manifestation of that peace, or reconciliation with God for men, which he hath made, and is become through his blood, & while so continued & preserved among a people, they are a witness of his merciful presence with them, his nighness and waiting that he may be gracious to them, 2 Cor. 5. 18. 20. with chap. 6. 1, 2. Isaiah 55. 5, 6. and 50. 1, 2. and 30. 18. 20, 21. And set and preserved for a light, and guide to be observed and followed, Matthew 5. 13, 14. Hebrews 1. 3. 7, 8. Phil. 2. 15, 16.  
And to that purpose to bear upon them, and lift up to the sight and view of others, and so to hold forth to them that all men may see, The manifestation of the truth of God, in all his former Oracles, and witnesses in the tips, and shadows of the law; as now come forth in the personal body of Christ raised from the dead; whose name they are so to bear, as they may therein show the end of the law in him, and so the body of all the former shadows; and truth signified in them, and so him the fountain of all grace and truth, the treasury of all Wisdom and Knowledge, etc. (as before is showed.) And this House of God, the Holy Nation, are also in many societies, as they are in several places, and so many pillars. And so may be included in the sense of those seven pillars, Wisdom hath hewn out, Proverbs 9 1. Those Gates and Posts of his Doors. (Answering to Deut. 6. 9 and 11. 20.) At which whoso watcheth daily, and waiteth, hearing him there, is blessed, Proverbs 8. 34. (See what is said of the manifold use of pillars, and the allusion to them in this business in the explicit declaration of the testimony of Christ, by Thomas Moor signior, Pages 287. 290.)  
And so they are the ground or Tables on which its written, (in some sense answering to that, Habbacuk 2. 2.) That others may read it, as the Corinth's were the Apostles Epistle, for as much as they were manifestly declared to be the Epistle of Christ, the ground on which the mind and things of Christ are so written by the spirit of the living God, evidencing, and writing them in and through the Apostles Doctrine, on the Tables of their hearts and fellowships, that receive and abide in it, that it may be seen, and read of all men in their word and conversation, in both which they are set to shine as lights in the World, by retaining in them and bearing upon them that others may see, and so holding forth the word of life, even of Christ raised from the dead, in a fair writing and faithful discovery of the tidings, and patterns of it, That others may behold all goodness and truth in it, and so also in a subordinate sense instrumentally keeping, maintaining, and defending it, and the goodness and truth of it amongst themselves, and to the World against all adversaries, striving together for the faith of the Gospel, Philipians 1. 27.  
And so their work is, with that word of righteousness, The great things of his law, as now come forth by Christ, which are the main things to be kept, looked to, striven for, and held forth by them in their whole Ministry for, and unto all things. I say, with that to instruct, reprove, exhort, comfort, etc. 2 Tim. 4. 2. Tit. 3. 11. 15.  
And as in all this, they are instruments, or vessels, through whom he carries the seed of his word, and so conveys his heavenly treasure to the hearts of others, so their work instrumentally and through him is said to be, to speak to the heart, to be Ministers of Spirit, to open the blind eyes, and turn men from darkness to light, and from the power of Satan to God, that they may receive the forgiveness of sins and inheritance with them that are sanctified by faith that is in Christ; yea they are a sweet savour unto God in them that are saved, and in them that perish, to the one, they are the savour of death unto death, and to the other the savour of life unto life, Isa. 35. 3, 4. and 40. 1, 2. 2 Cor. 2. 14. 17. and 3. tot. and 4. 1, 2. Acts 26. 18. And to this purpose.  
2. To them is committed the keeping and charge of holy and devoted things.  
1. Of God's Ordinances of Divine Worship, that are appointed for bearing and showing forth the Lords Body that was broken for us, and through sufferings is entered into his glory, and so for witnessing repentance and remission of sins in his name, unto, and among the Nations; as the Preaching of the Cross, and therein, the showing the things of Christ out of the Scriptures in the exercise of those gifts of prophecy, or teaching, as every man hath received the gift, this work is committed to them, even to the whole body of the Saints, each to serve in it according to his several ability, and therefore the gifts t● fit for it, only given unto them, and ditributed among them, according to his pleasure, Ephesians 4. 7. 11, 12.  
And so the other Ordinances, in which the same things are to be showed, and holden forth in the Church and to the World. The management of those affairs, the teaching the Nations to observe, and how to observe with them what was given to the Apostles in commandment, that so they, the Gentiles may rejoice with his people, these things are committed and given in charge unto them. But to the wicked, or unreconciled persons that are not reconciled to God by Jesus Christ, and so have not that word of reconciliation, (viz.) That God was in Christ reconciling the World to himself, etc. And the love of Christ thence constraining to persuade men with it; To them God saith, What hast thou to do to take my covenant in thy mouth, that hatest to be reform by my law? His Saints are to be gathered together to him, to keep, and look to this charge, even those that have made, or entered into covenant with him by the Sacrifice of his Son, Psalm 50. 1, 2. 5, 6. 14, 15. 2 Cor. 5. 14. 20.  
2. Of persons that are given unto the Church in his name, or also called to be holy and devoted first to the Lord, and then to them according to the will of God. It is contained in their charge, not only to call others to Christ, and into his house, and to receive those that come, as Christ received them to the glory of God: Yea even to receive children in his name, such as are brought by others, under whose tuition they are, as given from above not only to their parents, but also to the Church of Christ in his name, as the price of his blood, and part of his Kingdom and charge, and so committed to them, as part of their charge, for no man can receive any thing in his name, except it be so given them from above, therefore the instruction to the servants to receive them in his name, in their ministration, implies their being so given unto them: But therefore also, it is contained in their charge, or service, to take the care and oversight of such, as so come, or are brought to them in his name, or by God's providence, left, and committed to their care and charge, That they may be trained up, and educated in the nurture and School of Christ, as means and capacity thereto is afforded, whence children given by God's gracious providence, to any of the Church, are said to be holy, Mark 9 36, 37. and 10. 13, 14. with John 3. 27. 1 Cor. 7. 14.  
Yea they are in especial manner to watch for the souls of such, as adhere or listen to the Apostles Doctrine with them, as being se● as Watchmen, and guides) according to their fitness and ability given them of God) over such in the Word of the Lord, and as those that must give an account, that they may do it with joy and not with grief, Ez●kiel 33. 7. Hebrews 13. 7. 17. For all such are in a sense devoted vessels committed to their charge, to be so cared for, born, and watched over by them.  
And so likewise more especially, and as to the promoting of the  ends also, to take heed to themselves and to the Doctrine, that they continue therein, that in so doing, they may save themselves and others. To keep themselves, and so one another in the love of Christ, unspotted from the world, as Temples of the Holy Ghost, vessels devoted to holy use, building up themselves in their most holy faith, praying in the Holy Ghost, looking for the mercy of God unto eternal life, Judas 20. 21. 1 Tim. 4. 16. 1 Cor. 3. 16, 17. and 6. 13. 20.  
And this brings us into the next consideration.  
3. How they ought to sanctify themselves, or be sanctified un●o, and in this service.  
1. There is a previous Sanctification, necessary to fit them to this service answering tô that separation and consecration of themselves to the Lord, which was in that whole Tribe of Levy, gathering themselves unto Moses, to obey the word of the Lord and keep his covenant, in which he said unto his Father and Mother, I have not seen them, neither did he acknowledge his brethren, nor knew his own children, of which we read, Exodus 32. 26. 29. Deuteronomy 33. 9 Upon which they were blessed with that blessing! They shall teach Jacob thy judgements, and Israel thy law; They shall put incense before thee, and whole  Sacrifice upon thine Altar, Deuteronomy 33. 10.  
As likewise answering to that separating, or setting them apart unto the Lord, and for his peculiar use and service, in which the Lord separated that whole Tribe from the rest of their hrethrens, and took them to himself, as a devoted thing, instead of all the firstborn of the children of Israel to be his, and to draw near to him, to bear the Ark of the covenant of the Lord, and to do the service of the Tabernacle of the Congregation, and to minister unto him, and to bless in his name, of which we read, Numbers 1. 49, 50. and 3. 6. etc. with chap. 4. and 18. 2. 6. with chap. 19 9, 10. Deuteronomy 10. 8.  
It is such as also answers to that tipical Sanctification, and in the flesh by tipical washings, sacrifices, and anointings, wherewith Aaron and his Sons were sanctified, and consecrated from the rest of their brethren unto the Priest's office. Of which we read Exodus 28. and 29. with Leviticus 8. tot. And that also with which the whole Tribe of Levy were sanctified, and consecrated from the rest of the children of Israel: Of which we read Numbers 8. 5, 6. 22.  
The sanctification of and in the truth answerably necessary to go before, to consecrate and fit persons to this ministry in the manifestation of the truth is the same by or through which they are made of his Spiritual House, and Holy Piiest-hood, 1 Peter 2. 4, 5. And may be thus expressed.  
1. As to the means by which it is effected. It's the Sanctification of the Spirit, 2 Thess. 2. 13, 1 Peter 1. 2. Even of that eternal Spirit of God, by which Jesus Christ in our nature of the seed of David after the flesh, was raised from the dead, and through which he offered himself without spot to God, Romans 1. 3. Hebr. 9 14.  
As the same being now infinitely, and immeasurably given to, put, and caused to rest upon him in that spotless body in which he bore our sins on the Tree, is now by him poured forth from on high, in and with the Testimony of himself, the man Christ Jesus, as through sufferings entered into his glory, the office of which Spirit as so sent forth is to bear witness of the truth in Christ Jesus, even of the true water, or washing of regeneration, cleansing and separation, and of the true blood of sprinkling, with which through faith in it, the heart may be sprinkled from an evil Conscience, and the whole man in all his powers, motions, and actings washed; and so persons purified a peculiar people to him zealous of good works: See Heb. 9 12. 14. and 10. 19 22. Tit. 3. 3. 4, 5, 6. It is such a sanctificaion and consecration, as is effected through the righteousness of God our Saviour, as now come forth and manifested in Christ crucified as already evidenced by the spirit with which he is anointed in the same body, in which he bore our sins on the Tree, and so brought to light through the Gospel, his arm to save and sanctify. In and through which glorious Gospel the holy Spirit takes of the things of Christ, the things that he hath done and finished in his own body on the earth, and the things by virtue thereof treasured up in the same body for us in the name of the Father, and in showing them glorifies him, renders him precious, comely and excellent, for the complete sanctifying us, and making us perfect to every good word and work; therein showing him to be that perfect and complete righteousness, in which we being found through faith in it, shall be made acceptable to God, and meet to stand before him, to offer up Spiritual Sacrifices, acceptable to God by Christ, and so shall be profitable to men, being filled and clothed with the fruits of that righteousness to the praise of his grace. And so the fountain of that Water of God's grace and Spirit, and so the testimony of him that anointing, by the pouring out and shedding abroad of which we in receiving and attending to it, shall be washed, enlightened, healed, strengthened, and made meet for service. Yea that one offering by which all our Sacrifices, brought and offered by him, shall be made acceptable and to his praise.  
It's not any other Sanctification, Separation, or consecration, that makes meet for this inheritance of the Holy Priesthood, or of the Saints in light not the outward and tipical sanctification, that was but to a tipical service in the flesh, and in the letter. Nor any such, as may be by the works of the law. Nor any such redeeming from any part of the vain conversation as may be effected by corruptable things, as silver and gold, or by any other Wisdom, Strength, or Motions, only in the Lord, in whom they have righteousness & strength. In the Lord shall all the seed of Israel be justified, and shall glory.  
2. As to the nature of the work, or effecacy of this one Spirit through the Gospel on the subject, needful to go before to make meet for this service and inheritance of the Saints. It is such, as in which through the righteousness of God our Saviour, they are made partakers of like precious faith, with the Apostles, through this sanctification of the Spirit , they are chosen out of the way and condition of the World, (that lies in ignorance of God, in Christ, and enmity to him, and so under the power of the Wicked one) unto obedience the obedience of faith, so to understand and know him that is true, that therein the soul is brought into him, and united with him by faith, 1 Peter. 1. 2. 2 Peter 1. 1. with 1 John 5. 19, 20. They are begotten by the word of truth, to such an unfeigned belief of the truth, as now come forth in Christ, as in which it's believed and received, not in vain but to purpose, even to the same purpose, to which it is discovered and given to them (viz) to the saving of the soul, bringing it out of the World, and worldly ways of seeking rest, righteousness, wisdom, strength, etc. into Christ for all; such as in which they are redeemed from among men, and from their vain conversation received by tradition from them, and so washed in the Spirit of their mind from the errors and pollutions of the World, in which men are vainly seeking rest, peace, wisdom, righteousness, etc. where it is not; unto God in Christ to seek all in him by an exercise of faith in him in what he hath done, and is become for them in his own body, and in the hope set before them in him. Such it is, as in which their minds or souls are purified to unseigned love, of God, of Men, & brethren, in obeying the truth. They are principled with those principles of truth, that naturally lead so to trust in him, and seek all in him, and so to love, that they may thenceforth walk in that newness of life. They are so baptised into Christ, even into his death, that as to the Spirit of their mind, they are subdued and made willing to put on Christ for all, and be devoted to him; and to that purpose for the excellency of the knowledge of him, to let go all other excellencies as loss, and dung, that they may win him, and be found in him, yea herein to hate Father, Mother, Brethren, Sisters, Wife, and Children; yea and their own life also for his sake, and in comparison of him, for they have obeyed his word and kept his covenant. (Answerable to that Exodus 32. 6. 29. Deut 32. 9) 1 Cor. 15. 1, 2. with 2 Cor. 6. 1. Hebr. 10. 39 1 Peter 1. 18 22. and 2 Peter 1. 4. and 2. 18. 20. Romans 6. 3. 4. Gal. 3. 26, 27. James 1. 18. Luke 14. 26, 27. 33. Phil. 3. 3. 10. 2 Tim. 1. 5, 6. with 1 Tim. 1. 5.  
There may be among them many feigh●ned, or halting believers, That have yet believed but in vain, still halting between two opinions, or have not yet so crucified the flesh with its affections and lusts as to be renewed and purified in the Spirit of their mind from double-mindedness, to have the heart fixed, to seek rest, wisdom, righteousness, and strength only in him, by an exercise of faith in him; yea there may be many daughters and attenders, who though in some good degree of simplicity waiting, yet are not so of them, of his Spiritual house and holy Priesthood, Yet let all that hear say come, Revelations 22. 17.  
3. A● to the seal and confirmation of the truth of this washing effecacy of the Spirit through the Gospel, making meet for this inheritance it is such, as in which they are sealed with the holy Spirit of promise, even the same which is the earnest of the Apostles inheritance until the redemption of the purchased possession, by which feeling they are marked out, and approved by God, as unto the day of redemption, so also as a peculiar people unto this service, Ephes. 1. 13, 14. and 4. 30.  
By this manifesting himself unto them, pouring out abundantly of the Spirit of his Son into their hearts, making known his words and so teaching and leading into the Spiritual enjoyment and usefulness of the truth, making Christ unto them all that, which by the power of his word, they are instructed and led to seek for in him, even wisdom, righteousness, sanctification, and redemption, and so filling them with peace and joy through the power of the Holy Ghost, in the belief of the truth, quickening them to a lively hope by the resurrection of Christ.  
Giving them access with boldness and confidence in him, strengthening them to cry Abba Father, by that Spirit of his Son, opening the testimony of his Son, believed and so spiritually sprinkling the blood of Christ, and shedding abroad his love therethrough in their hearts, making it useful and powerful to all those ends and purposes.  
Also enriching them with some useful understanding, and gifts for the profit of others, even as the testimony of Christ is confirmed in them so anointing and fitting them for ministering to him, and in his name, that through them others may be saved, turned from darkness to light, and from the power of Satan to God, that in turning they also may receive forgiveness of sins, and inheritance with them that are sanctified by fiath that is in Christ, John 14. 21. 23. and 17. 20. 23. 1 Cor. 1. 30, 31. Rom. 5. 1. 11. and 15. 13, 14. 1 Peter 1. 3. Ephes. 3. 12. Romans 8. 15. Galatians 4. 6. 1 Corinthians 1. 5. and 12. 4, 5, 6, 7. Acts 26. 17, 18.  
A man may say he hath faith in Christ, and so fellowship with the light, and in so saying lie, and deceive himself, but if indeed he have, it will be manifested by these works and fruits of it. If any man love God, the same is known of him, 1 Cor. 8. 2. with John 14. 21. 23.  
And as in any measure so sealed, so far forth are they approved, and as it were set apart by God to peculiar service in the Gospel: And to be called forth and approved by their brethren.  
Such therefore Judas instructs and encourageth to contend earnestly for the faith of the common salvation in Christ, as once delivered to the Saints, to be kept, held fast, and held forth by them. Such I say as were sanctified by God the Father. (Namely with this sanctification of the Spirit, which is the way fore-known and approved by him from the beginning, for sanctifying persons unto himself by Christ, in these last Ages so sanctified, unto obedience, and sprinkling of the blood of Jesus) preserved sometime, and so found steadfast in Christ, and called, approved, fitted, and so appointed to such pecnliar service in the Gospel, as also to such suffering for his sake, as might be occasioned by such service, Judas 1. 3. with 1 Peter 1. 2, 3.  
2. There is a daily sanctification of themselves (in the light and strength of the Lord that sanctifies them) in, and unto this service, necessary to render them acceptable and profitable therein, answering to that daily, and continual tipical sanctification, from tipical uncleanness, wherewith the Levitical order and Priesthood, were to sanctify themselves and be sanctified to their service; in which they were to sanctify themselves and be sanctified, cleansed, and separated, from those things in themselves in their own bodies their marriages and works, which according to the law did but tipcally defile and render unclean. And also to be separate from, so as not to have to do with or touch any thing or person, declared unclean by the law. As we read Leviticus 21. and 22. with other Scriptures.  
So here in the sanctification of the Spirit having these great and precious promises, That the Lord will dwell in them, by his word, and Spirit in it, even to sanctify them. (According to those many Scriptures, I the Lord do Sanctify you, Exodus 31. 13. Leviticus 20. 7, 8. and 21. 8. 15. 23. and 22. 9 16. Ezekiel 20. 12. etc.) And will also walk in them, to manifest the savour of his knowledge by them. They are in the light, and strength of the Lord, in whom they are what they are, as such a House, and Priesthood, to cleanse themselves from all filthiness of flesh and spirit, perfecting holiness, so as in the fear of the Lord.  
1. To lay aside, put off, and flee from, those filthinesses, and superfluities of naughtiness, that are moved, and rising up daily from the old man, the Law of sin, still remaining, and warring in the members, the flesh lusting against the spirit, as they have already in some measure been renewed in the spirit of their mind, so to be always putting off as concerning the former conversation, the old man with his deeds, and putting on the new man, which after God is created in righteousness, and holiness of truth, as the anointing, even the word of truth which they have heard from the beginning, and received of him, & which abideth in them, as that teacheth, even so by minding the things of that spirit, and walking in the light, and strength of it, as by the mercies of God therein put to remembrance, displayed, and commended, they are moved, and strengthened, so to present, and yield up their bodies their whole man, in all their Actings, a living sacrifice to him; that so, that spirit in the testimony of Jesus which hath begun to renew the mind, may daily fashion, and transform the whole man in all his actings into likeness to him, according to that renewing of the mind, Jam. 1. 21. 1 Pet. 2. 13. Rom. 6. and 12. 13. According to those many instructions, and exhortations. Purge out the old leaven, even as yea are unleavened for Christ our  is sacrificed for us, 1 Cor. 5. 7. Seeing ye have purified your souls in obeying the truth, (as in the previous sanctification forementioned) see that ye love one another with a pure heart fervently, 1 Peter. 1. 22. If we live in the spirit, let us walk in the spirit, seeing we have already crucified the flesh, with its affections, and lusts as to the spirit of our mind, we have gotten victory, and escaped the errors and pollutions of the world, through the knowledge of our Lord, and Saviour, so as not withstanding all those hindrances by the flesh with its affections and lusts, we have known, believed, and owned him, or rather been owned by him, as his peculiar people, let us not therefore suffer i● to reign, or yield up our minds, or members to it, but let us resign ourselves to God, according to the renewing of the mind, as those that are alive from the dead, and our members as instruments of righteousness unto him. Be not desirous of vain glory, etc. Gal. 5. 16-24, 25, 26. with Rom. 6.  
So cleansing ourselves daily, and in all our actings from all filthiness of flesh grosser filthiness, as the lusts of the flesh, and of the eye, as Ephesians. 5. 1-18. 1 Tim. 6. 9-11. and 2. 22. And of the spirit; the pride of life, all those desires of wisdom, strength, and righteousness in ourselves, or of vain glory to ourselves, etc. Which do all war against the soul, and make us, and our works unclean, they even defile our holy things.  
2. They are also to come out from amongst, and be separate from unclean persons, and fellowships, so as not to touch the unclean thing, that God may receive and own them, as vessels in whom he takes pleasure to manifest himself in, and through, 2 Cor. 6. 14-17, 18. with Isa. 52. 11. Jer. 15. 19  
To have no fellowship with the unfruitful works of darkensse, but rather reprove them, to forsake the foolish, to stand up from the dead, etc. Eph. 5. 11. 14. with Prov. 9 6. And in this also, they are to cleanse themselves from all filthiness of flesh, and spirit, from fellowship with men in their evil and unclean principles, and practices, whether more gross, or more refined, whether more openly, or privily denying the Lord that bought them, and being enemies to the Cross of Christ the power of Godliness, so as not to touch the unclean thing, 2 Tim. 3. 15. 2 Pet. 2. 1, 2. Phil. 3. 17, 18, 19 Rom. 16. 17, 18.  
Here this caution is warily to be observed, (vide.) that they are not to shut out such unclean persons from them, from listening to their word or doctrine, or to forbid, or hinder them from turning, and coming in to them, in their acknowledgement, and worship, but they the chosen generation, are to separate, and come out from them, in their doctrines, and fellowships, principles, and practices that are unclean, so as not to have any fellowship with the unfruitful works of darkness. They are to cease to hear the instruction that causeth to err from the words of knowledge, Prov. 19 27. To go from the presence of such, yea to withdraw ourselves from them, in their preach, acknowledgements, fellowships, as in whom we perceive (by the light of God's Testimony) that lip of knowledge is not but some other lip, or word, privily undermining or slighting the preaching of the Cross, and lifting up some other thing in its name and place, Prov. 14. 7. 2 Tim. 3. 15. 1 Tim. 6. 1. 3. Rom. 16, 17, 18. Gal. 1. 8, 9 with 2 John 10. From such they are to withdraw themselves, but not to bid such stand aloof from them, or withdraw from them, in their acknowledgements, and worship, see that instruction to Jeremiah. Directing him how to take forth the precious from the vile, not by separating or putting out the vile from the precious, in their precious Doctrine, Society, and Worship. But thus, let them return unto thee, but return thou not to them. The believer can have no true or profitable fellowship with an infidel or unbeliever in his principles or practices, nor in spiritual things partake of his Table or worship, as by them, and according to their principles, presented, commended, and invited too; But the unbeliever may come in to, and join himself with, and have profitable fellowship with the believer, in his right acknowledgements, and worship, and so in the Table of the Lord, with them; and that is not, nor can be accounted the believers having fellowship with them, or being yoked to, or with them, but rather, the strangers joining himself to the Lord, to rejoice and praise him with his people, see Jer. 15. 19 with 2 Cor. 6. 14-17-18. Rom. 15. 9-11.  
They the chosen generation, and holy Priesthood, are not to forbid, or keep out any of the world. But to instruct them as they have opportunity, by their listening to their word, or main doctrine, I say so to instruct, and teach them, how, on what ground, and in what manner, they even now may, and aught to join with his people, in their worship and observance of ordinances, rejoice ye Gentiles with his people. Yet if any after joining to them, and with them professedly, in their acknowledgement, and worship of the Lord, if any that is called a Brother. Walk disorderly, and will not be admonished, they are to withhold, or withdraw from such, by putting away from among them in their fellowships in breaking of bread, (if not also in some other ordinances) such stubbornly wicked persons, in such wise as themselves may bear shame, and others may see they are disowned in such evil ways, and this till they be ashamed, or judge, and take shame to themselves.  
But till any come in to the house, or Church of believers, so to join with them, in professed acknowledgement and worship of the Lord; they have not to do with them, so to judge them, see 1 Cor. 5. tot. with 2 Thess. 3. 14, 15.  
They the holy preisthood, are not to be yoked together with unbelievers, in fellowship with them, in their unfruitful works of darkness, or in marriages with them, or in society and fellowship with them in their acknowlegments and worships, as by them propounded and called too, and taught by their precepts, and according to their principles, yea in these things, they are to separate from them, not to mind or to let their eyes fly upon their pretended excellencyes, or dive into their depths, but to departed and come out from among them. But not to keep them, or any of them out from the house, or Church of God, where they may be redeemed, as they have been from their vain conversation, through the precious blood of Christ and the love of God commended through it, there shown forth, yea they are as they have opportunity (as aforesaid) in their holding forth the word of life to, and among them, to instruct, and invite them to come into his house, and rejoice with his people. To examine themselves in the glass of the Gospel as there held forth, and so to eat of his Bread, and drink of the Wine of his mingling yea so to to remember him in his ways, and ordinances with his people.  
3. There is an accidental sanctification, or a renewing of sanctification on occasion of pollutions, happening, and prevailing to defile, through forgetfulness, and neglect of the first love, also necessary to fit for this service, and render persons acceptable, and profitable therein. Answerable to such renewed tipical sanctifications, wherewith they were exhorted to sanctify themselves after long forgetfulness, neglect and confusion had been found with them, such as we read off in this text, 1 Chron. 15. 12, 14, 15. and in 2 Chron. 29. and 30. In which they were to search in the Law, and see wherein they had transgressed, to confess their sins, and repent, and do again the first works, to cleanse themselves from all their uncleanesses, as in Ezrah, Nehemiah, and other places.  
So the renewed sanctifications in the spirit and truth, necessary to the Holy Preist-hood now, on occasion of defilements, or pollutions in principles▪ or practices, contracted to themselves, by such neglects and forgetfulness of the great salvation in the Cross of Christ, and wandering out of the way of understanding is such, as in which, they call to mind the day in which they were illuminated, remember how they have heard in that preaching of the Cross, and how precious Jesus Christ was then to them, and what blessedness they met with in him. And so here and in this case, the remembering and considering the sweetness tasted in the graciousness of the Lord, and the operations that it hath had upon our spirits, as commended, and displayed in and through the preaching of the Cross is very good and useful, though as we have showed before, the efficacyes of the grace of God on our own spirits, or the operations of it in us, or by us, are not to be looked to as things that commend us to God, or as the ground of our rejoicing and hope in him, or that give us title to the things of Christ, or are the way or ground of our encouragement to approach to, or stand before him, yet they are to be remembered and called to mind, as things that discover the preciousness of the Cross of Christ, and his gracious and spiritual presence with that Gospel, his speaking in and through it, and so in and through his servants faithfully ministering it, 2 Cor. 13. 3, 4, 5. and present us with cause of shame of our coming 〈◊〉 a● best of answerableness and conformity to him according to those efficacies, and more abundantly for our departings from such a fountain, having never found any want in it, as by such calling to mind we shall be convinced, and so no iniquity with him, and yet that we should departed and go away from him by an evil heart of unbelief, and dig to ourselves broken Cesterns that can hold no water, yea those things remembered or called to mind, do so present his preciousness, comeliness, and excellency for our help and escape, as that they lead to him, yea allure back again from all our wander, and give instruction and encouragement yet again to turn to him, though we have deeply revolted to confess our sins, and do again the first works, or seek the same things, even rest to our souls, righteousness and strength in the Lord, and that in the same way. And therefore also admonish and engage to what follows, namely in this calling to mind the day in which we were illuminated, and remembering how we have heard from the beginning, (as Hebr. 10. 32. 1 Joh. 2. 24. 27. Revel. 3. 2, 3.)  
Therein to search and try our ways in that true Glass or Light of the Lord, with willingness and desire to see what we see not, and hearts fixed to take shame to ourselves, and not to hid, excuse, or seek to hold what we may see reproved, but acknowledge and give it up to him, with whom is pardon and healing, and so to repent, change, our minds and way, cleanse our hands from our sins, and our hearts from our divers lusts, guile, or doublemindednesse, in and according to the reproofs of instruction in the true anointing, unto which we turn for light and healing, and so do again the first works; for there is no other way to renew our sanctification, but the first good and old way in drawing nigh to God in Christ, to cleanse our hands and hearts, that so he may draw nigh to us again in a peculiar sense to dwell in us and walk in us, James 4. 8. Isa, 1. 15. 19 2 Cor. 6. 16. 17. etc. ch. 7. 1.  
We find it many times very hard and difficult to recover ourselves out of the snares of Satan, when we have willingly suffered ourselves to be entangled in them after knowledge of the truth received, and so to recover out of relapses, when we have backsliden from him that called us into the grace of Christ, to seek to perfect our peace, hope, joy, confidence, or sanctification, according to the wisdom or desire of the flesh, and so procured a loss of our first love, and decay of his work, or the powerful efficacy and usefulness of his grace in us. And surely its more hard than to keep ourselves in it when we are in it, yet the preaching of the Cross is the power of God to save in both senses, to preserve and to deliver, even to seek and to save them that are lost, and have wandered and gone astray l●ke lost sheep. And that which makes it so hard to recover ourselves out of such relapses, and to at ●in his righteousness in the reviving his work, it our unwillingness to take shame, and judge ourselves, as discovered and reproved in the true light, for so infinitely gracious is our God, and such the plenteous redemption, even the forgive-of sins of that nature with him, that he is not wanting to follow us in our wander all the day long, while yet it is called to day, and especially to meet us in our looking back to him (and calling to mind the day in which we were illumin●●ed, remembering how we have heard and received) with such discoveries of the Cross of Christ, and bringing to remmbrance his graciousness tasted therein, as might make ●is ashamed, and then were we but willing to take shame to ourselves, to be sensible of, and acknowledge our own ways and do that have not been good, and so to lay apart and cast from us our iniquities and Idols that we have loved, and after which we have wandered, he would then farther and more abundantly pour out of his spirit upon us making known his words and leading us into the understanding, and usefulness of his truth and grace in Christ as in the former days, and much more abundantly. According to that instruction tipically held forth, Ezek. 43. 10, 11. to which also agrees Prov. 1. 23. Psal. 32. 3, 4, 5, 6-9. Prov. 28▪ 13. 1 Joh. 1. 9 with Jer. 3. 12, 13. 21-25.  
Such is the sanctification of the sanctuary in the spirit, and truth needful, to fit persons for, and render them acceptable and profitable in this service and charge committed to the holy Preisthood, and chosen generation.  
4 We are in the last place, to consider. What farther order is to be observed in the mannagement of the affairs of the Gospel by the holy Preisthood, and chosen generation now, answerable to the order apppointed to the Priests, and Levites under the Law. And to this we shall first briefly propound some considerations of their order.  
1. The whole Tribe of Levy, were separated to bear the Ark of the Convenant of the Lord, and the vessels of the Ministry, and to keep the whole charge of the Tabernacle of the congregation, to Minister unto the Lord, to sing praise on outward instruments, and to bless in his name, as was showed before, Num. 1. and 3. and 8. 9-22. Deut. 10▪ 8. But these both Priests, and Levites were to wait on their office in their courses, according to their several charge, and set office, according to to the commandment of the Lord, by the hand of Moses.  
So while the Ark of the Lord, Altar, and vessels of the Ministry were under curtains in a Tabernacle, moving from place to place, as the children of Israel also moved. The Priests, and Levites had their several charges and set offices, as to the keeping, and bearing the vessels of the Lord, and Ministering about holy things, as to give some instances. The Levites, the Sons of Kohath, were to take the charge of, and bear the Ark, the Table of show bread, the Candlestiks, and Golden Altar, with the vessels pertaining to them, as taken down, put together and covered by the Priests, and committed to them, Num. 4. 4-15.  
But to the office of Eleazar the Priest partained the oil for the light the sweet incense, the daily meat offering, and the anointing oil, and oversight of all the Tabernacle, etc.  
The Sons of Gershim were appointed to bear the several hang and cover of badger's skins, etc. As the Priests should appoint them their charge in all their burdens. To the Sons of Merary in like manner pertained, the Board's, Bars, Pillars, Sockets, Pins, etc. And in stead of these services, when Israel, and the Ark, and Tabernacle of the Lord had rest. They had also their divers several set offices, ordained by Samuel, David, and Solomon, according to the word of the Lord by Moses.  
Several chosen to be Porters in the Gates who were reckoned by their genealogy, and had the oversight of the Gates of the House of the Lord by wards, and certain of them had the charge of the Ministering Vessels, that they should bring them in and out by tale, some of them also to oversee the Vessels and the fine Flower, the Wine, the Oil, the Spices, etc. but to the Sons of the Priests still it pertained to make the ointment of the Spices.  
Again, some had their set office over the things made in the pans, others of the Kohathites were over the Shewbread, to prepare it every Sabbath. And they had also their several set offices and courses of singing, praising, and blessing, in his name, the Priests with Trumpets, the Levites with other Instruments, etc. 2 Chron. 29. 25, 26. each to wait on their office according to their order, see, 1 Chron. 6. 31, 32. ch. 9 10. to the end. 2 Chron. 29. & 30. & 31. with 1 Chron. 23. 24. to the end. with chapters. 24. & 25. & 26. total.  
2 There were some appointed chief heads, who were of the chief of the house of their Fathers that had the oversight of these several offices and employments, who had themselves also some special service in them, and were to look to the management of the rest, as appears in the verses before the text.  
There were some chief of the house of their Fathers to oversee the whole charge and service of bearing the Ark and Vessels of the Lord, etc. So also we read of four chief Porters that had their set office, and the oversight of the whole charge upon them, who were therefore lodged round about the house, as more devoted to the looking to, and management of those affairs. Likewise we read of chief heads of their Fathers appointed to be singers, and of several orders and courses of first and second degrees appointed by them, 1 Chron. 6. 33 etc. and 9 33, 34. etc. and 15, 16, 17, 18, 19 etc. see also, Chapters 24. & 25. & 26.  
3 The Priests, the sons of Aaron, and especially the High-Preist had the whole charge and overfight of the whole Tribe of Levy, and of their several offices and service about the House of God, and holy things, when the Tabernacle with the Ark and Vessels of the Ministry were to be carried from place to place. They were to appoint the several services and burdens to the Levites, and to cover the holy things committed to the Kohathites charge, nor might the Kohathites look into, touch, or alter them lest they die, and so to appoint and order all the other service of the Tabernacle of the Congregation.  
And when they had rest, still they were to appoint, order, and oversee the management of the whole business, according to the Word of the Lord by Moses. And to offer up and consecrate the Levites to their service, and to offer the  Offerings and the Bread of their God, to make and keep the charge of the Oil for the Lights, and the Ointments of Spices for anointing, etc. As in the several Scriptures  may be seen, and none of the Levites, no not the heads or the chief of the heads of them, to presume to do any thing otherwise, then according to, and so as under their order. For they the whole Tribe, as they were devoted to the Lord, so were given as a gift to Aaron, and his Sons, to minister unto them as in the forecited Scriptures may be seen.  
Answerable to this their tipical order. There is an order to be observed by the holy Priesthood now in the service of the true Tabernacle, and Sanctuary, which the Lord hath pitched, and not man, And in their bearing the vessels of the Lord, and Ministration about holy things in it▪ As.  
1 The whle company of them that call on him in truth, being so sanctified by God the Father, and preserved in Jesus Christ are therein prepared, and made meet for this inheritance, and called to this service, to strive together for the faith of the Gospel, to stand before him, as an holy Priesthood, to offer up spiritual sacrifices, and to shine as lights in the world, holding forth the word of life (as hath been showed before) but each according to their several Abilities, and Capacities by the grace given, and gracious gifts bestowed, and distributed to every man, yet with this cautionary proviso the women are not permitted to speak in every place, not in the public or general assemblies of the Church, where there are, or may be not only many daughters and attenders, who are in some degree of simplicity weighting, though yet they have received little, But also many faighned as well as many halting believers, and likewise many ignorant and some wilful opposers coming in among them.  
Nor is it seemly for them in any assemblies of believers, so to speak or act, as to usurp authority over the man, and so not otherwise then so as they may be therein under obedience, as that (1 Corinthians 14. 34.) without the Translators addition is, thus read. It is not (or hath not been) permitted unto them to speak, but to be under obedience, etc. in which saying, as so read, are two parts in such conjunction, and the former so depending on the latter, that it cannot stand without it, and so this appears in the sum and scope of the saying; That it is not permitted to them otherwise to speak then so as they be therein under obedience, for so we find the like phrase or manner of speech in other Scriptures and in other cases carrying a like sense, as John 5. 22. The Father judgeth no man, but hath committed all judgement to the Son. Now that the Father doth now judge men, and that without respect of persons, is plainly expressed in other Scriptures, 1 Peter 1. 17. John 12. 48. with 1 Cor. 11. 32. Therefore the first part of that saying cannot stand alone or without the second, yea our Saviour saith, in that same Chapter, John 5. 19 that The Son can do nothing of himself but what he seethe the Father do. So that the sense of the saying  appears to be this, That the Father judgeth no man immediately, or otherwise then so as by committing all judgement to the Son, and so judging and executing judgement by him, like to which is that, 1 John 2. 27. Ye need not that any man teach you but as the same anointing teacheth, etc. Now that they all needed the helpfulness and teaching of their fellow-members and brethren, and that all believers do so while they are here in this present world, is evident enough in the same Chapter, verses 1. 12. 15-24. 28. and in other Scriptures, 1 Cor. 12. 21. etc. Ephes. 7. 12, 13. etc. But the sense is clear, they need not that any man teach them but as that teacheth, or otherwise then as that teacheth, they need not any man's teaching that teacheth otherwise, as 1 Timothy 6. 3. 5.  
So here, it is not permitted into the Women to speak, but to be under obedience, that the first part of this cannot stand alone, or without the second, is evident in the Scripture, for they, especially the elder women, are exhorted, and instructed so to speak, as to be teachers of good things, Tit. 2. 3, 4. yea women are commended for labouring with Paul in the Gospel, Phil. 4. 3. and that a woman expounded unto Apollo. The way of the Lord more perfectly we read, Acts 18. 26. yea that they were of the first witnesses and preachers of the resurrection of Christ, the Evangelists tell us; and that they may, as any of them is through grace sitted thereto, both pray and prophecy, and that in the presence of others, in some assemblies of believers is clearly signified, 1 Cor. 11. 5. and in other Scriptures; but the sense of the saying in both parts together is this; They ought not, nor is it seemly for them otherwise to speak either in praying or prophesying, as the mouth of others, or in propounding questions, nor otherwise to act, no not in the Church, or any the assemblies thereof, then so as therein they be under obedience, and in quiet silence and subjection to the man so as in the Lord, and therein to the wise and holy order and disposition of God. They then are not capable of any office of rule or oversight in the Church as Elders and Deacons, but to be in subjection.  
Yea farther I suppose: That in any assemblies of believers where there are men in presence, fitted for speaking in prayer, or prophecy, or in propounding and answering questions for the edification of others, it may be convenient for the women there to be silent, yea a shame for them to speak, unless in some extraordinary cases, or on some particular occasione, and so as desired or appointed, as to the order and time of such their speaking by such brethren in presence with them, or that are also over them in the word of the Lord, as they may judge it needful and convenient; for the man was first form then the woman, likewise the woman was first in the transgression, nevertheless, neither is the man without the woman, nor the woman without the man in the Lord. But I forbear to urge my apprehensions of these things, and leave what is said to correction by better judgement.  
The women then for decency and ordersake observing such cautions, as 1 Cor. 14. 33, 34, 35. 1 Timothy 2. 11, 12. etc. with 1 Cor. 11. 5— 10. and so every one, man or woman, keeping their place, and attending that place and service to which they are sitted and called: The whole Church of unfeigned believers may all prophecy one by one, as God hath dealt to them such a gift, or exercise any other gift they have, according to their several ability in this shift for the faith of the Gospel, that all may learn, and all may be comforted according as God hath dealt to every man.  
For as there are many members in one body, and all members have not the same office, so we being many are one body in Christ, and every one members one of another, to every one of us is given grace according to the measure of the gift of Christ; he who hath set the members in the body as it hath pleased him, divides to every man severally as he will, for there are diversities of gifts, but the same spirit and differences of administrations, but the same Lord and diverfities of operations, but it's the same God which worketh all in all, but the manifestation of the spirit is given to every one to profit withal according to his measure, for to one is given by the Spirit the word of wisdom, to another knowledge by the same Spirit, to another faith, etc.  
And so these several gifts were set in the Church, Apostles, Prophets, Teachers, ranked under five heads, Ephes. 4. 11. there were also other gifts added with these to the Church, to accompany the first proclamation of the Gospel to the Gentiles by the first witnesses, which gifts were not so set for continuance as the former unto which they were added, and therefore not mentioned among those which were given to continue in the Church, till it come to its perfect state, compare 1 Cor. 12. 28. with Eph. 4. 11, 12, 13.  
Now the Apostles themselves as they were appointed and chosen to peculiar service, that by them the preaching might be fully known, and that all the Gentiles might hear, so they were not only immediately from the Lord, but also peculiarly gifted with all spiritual gifts to fit them to that service, they had all the scriptures of the Prophets so opened to them, and their understandings so opened and strengthened to understand them, and the revelation of the mystery even of the truth of all, as fulfilled, come forth and manifested in Christ, raised from the dead, so immediately and fully given them from the Lord himself, and were so gifted with all wisdom, knowledge, and utterance, that they was therein perfectly accomplished, and therefore sent in his name to make known the mystery as now revealed, and to make it known out of the Scriptures of the Prophets, according to the commandment of the everlasting God for the obedience of the faith among all Nations for his name, and so as wise Master-Builders, to lay the foundation for others to the end of the world to build on, and so their gift as it was peculiar to them, is yet left us in the fruit of it, in their word and doctrine confirmed and set in the Church.  
And so also their gift, even the gift of Apostles in a secondary and inferior sense is still found in the prime degree of the gift of Prophecy as set in the Church, which therefore is mentioned as the head or chief of the best gifts, now to be coveted by believers, by other believers since, or besides the Apostles, such as believe through their word, 1 Cor. 12. 31. with c●. 14 1. of which gift there are degrees, or diversity of measure, and so of administrations, and operations accordingly. Whence it is expressed in that to the Ephesians under these two heads. Prophets, Evangelists. The prime degree hath in it, such an understanding of the Scriptures of the Prophets, even as the Testimony of Christ witnessed by them as now manifested by the Apostles, is confirmed in the heart. As also such acquaintance with the Scriptures, and such skill in the word of righteousness. (vide.) The vision of all, the great things of the Law, or doctrine delivered by the Prophets, and Apostles, and as the foundation of, and key of knowledge for opening all other things (namely the testimony of Jesus) as in which they are furnished, and apted to a plain, and clear opening the foundation, as laid by the Apostles, and that out of the Scriptures of the Prophets, by the revelation of the mystery given by the Apostles. And so to show the things of Christ by the Scrriptures even the things already done in his own body which the Prophets said should come to pass, and the powerful efficacy of them with the Father for men, and in the name of the Father unto then. Through his powerful mediation between God and men; as also therein to show the things yet to come in his glorious appearing, and Kingdom, and with this word of righteousness, so distinctly, and convincingly, to instruct, teach, exhort, reprove, etc. By the Scriptures of the Prophets, as opened by the Apostles, that they are therein mighty through God, to the opening the eyes of the blind, convincing the ignorant, and gainsayers of the vanity and falseness of other foundations, in the plain demonstration of this, in the evidence, and demonstration of the spirit with power, and to the helping them much, who through grace believe, Acts 18. 24, 25, 27, 28. 1 Cor. 14. 1, 3, 4, 20, 24, 25.  
There is also an inferior degree of this gift of prophecy (called in Eph. 4. 11. Evangelizing, included in Prephets, 1 Cor. 12. 28.) In which (though there may be wanting, some of that ability, and skill forementioned) yet there is so much of that nature, as may render their feet beautiful, to the alluting, and drawing to Christ especially on the barren Mountains, where men are not so settled on other objects, or where they are in any measure taken off from finding content, rest, and feeding in them.  
Yea they that have not this gift, that are much wanting, and short, in such understanding, and acquaintance with the Scriptures, and such skill in the word of righteousness, the great things of his Law contained in them, as might apt them so to open the foundation, and sh●w the great things of Christ by the Scriptures, and therewith open the Scriptures of the Prophets by the Apostles, show things to come; and thence, and therewith to instruct, etc. as before. Yet they may have some word of knowledge, or of faith; some feeding or teaching gift, in which they may be fellow helpers to the truth by confessing his name, as they have proved the goodness, and truth of it and may be helped to express it by the Scriptures, though not so to open, interpret, and give the sense of the Scriptures, and show the scope of them, and instructions contained in them, as others, that have a more excellent gift that way.  
Each might be profitable to themselves, and others; to their brethren, and the world, and comely, and useful in their generation were they content to keep their place, and so to minister, as they have received the gift, and as God hath distributed to every one. Every one might have joy, and praise from God, in a right exercise of his own gift that God hath given him, if he were not seeking, to have the rejoicing use, and praise of another's gift, which yet is not his own, which indeed springs from a desire of vain glory, whence those admonitions, Rom. 12. 3. 1 Pet. 4. 10, 11. with such vehemency urged.  
2. There are some appointed of God to go before others, as guide's, rulers, elders, or leaders in the Word of the Lord; to whom is especially committed the peculiar service, of Preaching the Cross of Christ of witnessing repentance, and remission of sins in his name, and so of showing Jesus Christ, and the things of him, out of the Scriptures of the Prophets, and Apostles compared. And therewith interpreting, and opening the Scriptures, giving the sense of the manifold, instructions, judgements, encouragements, reproofs, exhortations, etc. Contained therein, and contending with opposers; to them also is more peculiarly committed, the whole charge of ordering, and managing the affairs of the Gospel in the Church, and to the world-ward according to their capacity, and opportunity in the several places where they are set. And these according to the instructions of the Apostles given by the one Shepherd, with the advice, prayers, and help of their brethren in the faith, as they may enjoy it, are to commit to others their several charges, according to their fitness in first, and second degrees.  
They are to commit the chief work of preaching, and giving the sense of the Scriptures, and showing the things of Christ out of them, and contending with adversaries for the faith, unto faithful men, who shall be able to teach others also. Seeing to them, as they have opportunity that they teach no other doctrine, instructing, helping, and going before them in their Ministry, and seeking in a Gospel's way, to stop the mouths of unruly, and vain talkers.  
And to others that are faithful, though not so able, nor gifted for the forementioned services, as there is occasion, and need, they may commit, the administration of the outward ordinance of Baptizeing in his Name, which is mentioned by the Apostle, as a lighter matter of the Law, and not so peculiarly appropriated to choice instruments, (as also we have showed before, in 1 Cor. 1. 14-17.) which likewise is signified in our Saviour's committing that to his disciples before so sit to be sent forth to preach, John 4. 2. And in Peter's appointing that to be done by others, when yet none of them but himself that we read of had preached the Gospel to that people, Act. 10. 48. And so the testimonial receiving in that ordinance, the little children, brought, and presented to the Church. As also some care, and charge of them, and of their parents, that they may be kept, and brought up in the School of Christ, and so in the nurture, and admonition of the Lord.  
Likewise according to their capacity, some care, and charge of other persons adheering to the Gospel with them, and so also of one another.  
Care of their souls, in faithful admonishing, warning the unruly, comforting, and strengthening the weak, exhorting one another bearing one another's burtherns, etc. as 1 Thess. 5. 14, 15. etc. Heb. 3. Gall. 6. 15. 6.  
And so care of their bodies also, in visiting the sick, having inspection into the wants of the needy, and some more particularly, as they have capacity, and opportunity, to see to what is needful to the mannagement of the affairs of the Gospel, as to the entertainment of strangers, and otherwise helping forward the fellow-helpers to the truth, and to these purposes to be ready themselves, and to provoke, and stir up others to love, and good works. And some to receive, and distribute, as necessity, and opportunity calls for it the liberality of others to the relief of the needy, as to other the forementioned purposes. And those that are appointed or in any wise set apart as by way of office to such service, (for all that have believed in God ought to be careful to maintain good works each  to their capacity, and are so to be charged by those over them in any sense in the Word of the Lord, yea to stir up, and provoke one another thereto; Tit. 3. 8, 14, 1 Thess. 5. 14, 15. Heb. 10. 24, and 13. 1, 2. 3 John 4. 5, 6. But those that are in any wise set apart by way of office to such service) as the taking any oversight of their brethren in these things, and managing these affairs in the Church, and for the good of the world. They especially, are to be such as are known to be men sound in the faith, honest, and of good report, and in some measure full of the holy Ghost, and of wisdom, that the name of God be not evil spoken of, but glorified among the Gentiles, and the design of the Gospel not hindered but farthered, and promoted by each in their place, Act. 6. 1-6. 1 Tim. 3. 7-13. And therefore also the rich, to be more vehemently charged, not to be highminded nor trust in uncertain riches— to do good, yea to be rich in good works, ready to distribute, willing to communicate, 1 Tim. 6. 17, 18.  
Now those appointed of God in especial manner to go before others in the word of the Lord, and in the ordering, and mannagement of these affairs, and more especially to commit to others their several charges, and burdens. Who are also so to be known, approved, allowed, and submitted to in the Lord by their brethren, and to be prayed for, and blessed out of the house of the Lord, they are such, as are furnished to such peculiar service, and oversight of others, and so also approved and appointed thereto by Jesus Christ the great Apostle, and high Priest of our profession, and so in, and by the Apostles doctrine, instructions, and commandments given us by the Lord Jesus. And they are such, as are faithful men, upright, fixed, to seek righteousness, and strength in Christ, holding fast the faithful word, wherein they have been taught, and not novices therein, but elders in the faith; in Christ the elders that are among them, such as are sanctified by God the Father, and preserved in Jesus Christ, yea such as are, and have been some time preserved blameless, as 1 Tim. 3. Tit. 1. For though some men's sins rendering, them unfit for such service, are open, going beforehand so as manifesting themselves to the judgement of others, yet all do not so but some follow after, likewise also the good works or qualifications, rendering meet for such service, in some are manifest beforehand and may seem more than they are, and they that are otherwise, that is in any measure truly fitted, and qualified to it, and yet not so much, or forward in appearance, they cannot be hid but will in due time for their thrusting forth, be manifested, at least to the judgement of such as Timothy, that should have a more special hand, in knowing, and thrusting forth such; therefore Timothy was to lay hands suddenly on no man, that so he might commit these things to faithful men, who should be able and fitly qualified to teach others also, 1 Tim. 5. 21, 22, 24, 25. 2 Tim. 2. 2. Such are the called to such peculiar service, to such is the special charge of watching for others souls, or keeping this whole commandment without spot, unrebukeable until the appearing of Jesus▪ Christ. Such others are admonished to know, and esteem very highly for their works sake, especially such as labour most abundantly in the word, and doctrine, yea to obey them in the Lord, and to be followers together of them as they are of Christ, and so with them followers of him, considering the end of their conversation which is Jesus Christ the same, yesterday, and to day, and for ever, 1 Thess. 5. 12, 13. 1 Tim. 5. 17. Phil. 3. 17 20, 21. Heb. 13. 7, 8, 17.  
3. They all, the whole body of unfeigned believers, with their chief ones Pillars or guides of one degree, or another, are given as a gift to Christ to be to him a company of spiritual Priests, an holy Nation, and peculiar people, Heb. 3. 1-6. 1 Pet. 2. 4, 5, 9 (All his Saints in thy hand, they sat down at thy fcete, every one shall receive of thy words, Deut. 33. 3.) And so therein in some sense given to the Apostles, the wise Master bvilders, that they may stand before him, and Minister unto him, according to the commandments, and instructions delivered from that one Shepherd by them.  
It is his peculiar work, and reserved in his own hand, as the great Apostle and high Priest of our profession, not as Aaron, and his Sons, in their veiled ministry, to cover the things committed to the charge of others, (as the vessels committed to the K●hathites) and so commit them covered. But to open the things committed in charge to his peculiar people, and to commit them unto them, as so opened, yea the veil, or covering is already taken away in Christ, and so in his Ministration. Therefore also the Apostles have used all playnness of speech, 2 Cor. 3. And given us to see within the vail into the truth of things as found in Christ, and brought forth by him. For the Law came by Moses, but grace, and truth by Jesus Christ (as is showed before.)  
Yea to him pertaineth the offerings of the Lord made by fire, etc. He hath fulfilled, and brought forth the truth of all, in that one offering of his own body, once for all, and appears now, presenting himself, that one perfect sacrifice, in the presence of God for us, yea the great Mediator, Apostle and high Priest of our profession; and therefore to him pertaineth the oil for the lights and the anointing oil; he hath prepared, and made it in himself for us, and be gives it forth, to him it pertains to give us wisdom, strength, and fitness to all service, and suffering, and to make manifest the savour of his knowledge by us, to give the increase, and he doth so do and give, by, and through the knowledge of himself. Yea his office it is, not only to Baptise with the holy Ghost, but also with fire, nor hath he, or will he depute any in his place for this, or either of these, but he will do it himself, faithfully, and seasonably unto his holy Priesthood, and to others also that they may be brought in to them, and with them to himself, he will faithfully pour out his spiritual Baptising, the washing of regeneration, and renewing of the holy Ghost and so give his increase, even by and through them in their observance of his charge, lo I am with you always unto the end of the world, Math. 28. 19, 20. 1 Cor. 3. 5 9 2 Cor. 3. 1 Thess. 4. 8.  
Yea this promise is to us in, and through the Apostles doctrine, to whom pertained the revelation of the Mystery (formerly hid, or not so manifested) & that for obedience to the faith among all Nations for his ●ame; among whom, we are also, the called of Jesus Christ by their Gospel, as Rom. 1. 5, 6, 7. 2 Thess. 2. 13, 14. He is the great Master, of them, and us, who hath already given the word by them. All we are brethrens, and to receive the Law from his mouth, yet the Apostles, as wise Master-builders, in his name, have laid the foundation, we are to build on that good foundation as laid by them, and as also they have instructed us to build on it, 1 Cor. 3. 10▪ etc. And so to be followers together of Christ, and thereto, and therein shall enjoy those great, and precious promises sorementioned, as 2 Pet. 1. 3, 4. etc. with Job. 14. 21, 23. He will dwell in them and walk in them, as 2 Cor. 6. 16— 18, etc. Yea he will seasonblic follow with his fiery Baptism, more immediately by himself.  
No man, not any of the Fathers, are to cover, or put veils upon any thing, which they have opened, or to open any thing otherwise, then as they have opened, and delivered the same unto us, nor to add any mixtures, which man's wisdom teacheth in the building such mixtures, or additions, will occasion the loss of our work, by the fire that comes from that foundation, the fire of the Altar, or by the fiery trial. Yea we ourselves cannot be saved otherwise then so as by fire, suffering that to burn up our mixtures, and so we may be saved by it, 1 Corinth. 3. 10— 13— 15— 18. Whereas Nedeb, and Abibu, Leviticus 10. 1, 2. And those Numbers 16. 35. were consumed by the tipical fire, so exceeding in glorious grace is this dispensation of the fullness of times, and the administration of God's Government by Jesus Christ under it. But take heed, when saved, and converted from such pollutions, of turning again to folly. Iniquities of this nature, are like that of Kor●b. And very much to the defiling God's Temple and so to the procuring speedy destruction: For if any man defile the Temple of God, him shall God destroy. see the sorementioned, 1 Cor. 3. 16, 17, 18. According to these considerations, they seek not the Lord after the due order.  
1. That are ready to be offering Sacrifices, before they hear the word of truth, the Gospel of our salvation, or have so heard, as in some measure to be reconciled by it, and so brought into, or made of his house, or while they are entering 〈◊〉 not still more ready to hear, then to offer the Sacrifices of fools: nor are they yet capable of considering the evil they do in such hastiness of spirit.  
Whence James exhorts even such as are beloved brethren, yet to be swift to hear, flow to speak, slow to wrath; for the wrath of of man, the hastiness of the spirit of a man, to be speaking and offering sacrifices so as for, or on the behalf of others, worketh not the righteousness of God; wherefore laying apart all filthiness and superfluity of naughtiness, receive with meekness the engrafted word which is able to save your souls, James 1. 19, 20, 21.  
2 Nor they that having tasted that the Lord is gracious, and proved the powerful efficacy and force of that living stone, drawing to him, building on him, delivering from the errors and pollutions of the world, consecrating and devoting them to him and his, yet do not diligently mind or regard their charge, and the end of their calling. But either are slothful, cleaving to, and embracing the things of this present world, preferring profane and common affairs before these great affairs of the Gospel, and so taken off, and hindered from earnest striving together with them that call on him in truth for the faith of it; loving and preferring Fathers, Mothers, Lands, Live, or their own life before him, or not ha●ing them in comparison of him, and for his sake and the Gospels. They are not worthy of him, nor demean themselves worthy of, or suitable to such a vocation, as wherewith they are called, yea this their dulness, neglect, and slothfulness, may occasion errors of rashness in others, as the like did in Vzzah, 1 Chron. 13. 9 with chap. 15. 12, 13.  
Or else retain some other Idol, or way of iniquity in their hearts, though oft discovered and reproved, and seek to excuse and hid it from the light, as some desire of vain glory, or any other fiilthinesse of flesh or spirit, and yet appear and stand before him in their uncleanness, yea hiding it under their tongue, or setting it up in their hearts, as if by him they had a dispensation, or were delivered to it, or might be conived at, or allowed in it more than others, because of their peculiar service, or usefulness in the Church more than others, something like that, Jer. 7. 8, 9, 10, 11.  
Be we admonished of these ways of iniquity and confusion, for he the Lord that sanctifies us is holy, be ye therefore clean ye that bear the vessels of the Lord.  
3 Nor yet are they seeking after the due order, that are not content with their place and service in the body, in which they might be useful, but either they must do as others do, or undertake the exercise of such a gift as they have not almost like them, that intrude into things they have not seen, vainly puffed up with their fleshly mind, or else sit down in a peevish discontentment as if they were none of the body, because not such a principal member or might be no way useful, yea refuse to be useful and seek their own good, and the good of others as they might, of they may not or cannot be useful in such a gift or manner of administration as another.  
4 Nor they that are headily running on in the exercise of any gift, or setting themselves apart, or being set apart by some others, to any peculiar service in the Gospel, or undertaking any special charge in this Ministry, to which they may think themselves meet, and some others like them, or weaker and younger ones in the faith, (that are therein out of their place) may put them forward before they be called and thrust forth by the Lord, and by such of his servants, especially the Elders among them to whom they are given as a gift from the Lord, to be lo●ked too, watched over, and ordered by them in the Lord: Or go an end in such exercises, and in the management of such affairs, (as to which they may have had some previous fitness and due encouragements, yet) so as alone and in the hastiness of their own spirit, before and without the advice, helps, prayers, and blessings, out of the house of the Lord. Oh how needful is that admonition of the Apostle to every one amongst us, not to think of ourselves more highly than we ought to think, but to think soberly according as God hath dealt to every man the measure of faith— with all lowliness and meekness to endeavour to keep the unity of the spirit in the bond of peace, not to be desirous of vain glory, nor to let any thing be done through it, but in lowliness of mind each to esteem other better than themselves, the younger submitting to the elder, and all of us one to another in the fear of the Lord, Romans 12. 3. Ephesians 4. 1 3. etc. Phillippians 2. 15. with 1 Peter 5. 5, 6.  
5 Yea faulty and out of order are they that are over such in the word of the Lord, unto whom they have been, or are given as a gift from the Lord to minister to, and with them according to their capacity, if they take not special notice of such disorders, to warn the unruly, as well as encourage and support the weak and timorous. And although if the instructions and admonitions of sound doctrine will not prevail to rectify or stop the mouths of such unruly and vain talkers, they cannot so well stop their mouths or prohibit them any other way, which may be meet for them to walk in, as happily they might in the Apostles times, or first times of the Church succeeding them, while the outward Court was in the hands of true and unfeignbelievers which since is left out, as given into the hands of the Gentiles, who tread the Holy City underfoot, Revelations 11. 1, 2. yet it behoves them therefore to be the more diligent and watchful in holding fast the faithful word, as they have been taught, and making full proof of their ministry, doing whatever lies before them to be done in it, and with it, faithfully as unto the Lord, That they may be able by sound doctrine both to exhort and to convince the gainsayers, and that the truth and power of the Gospel may continue with others, as Acts 20. 28, 29, 30, 31. 1 Timothy 5. 20. 21, 22, 2 Timothy 4. 15. Titus 1. 9 10. Galatians 2. 4, 5. Therefore saith Peter, The Elders that are among you I exhort. Feed the flock of God that are among you, taking the oversight, etc. And yet not as being Lords. For,  
6 Most of all out of order are they that seek to exercise a Mastership or Lordship over their brethren, that are not content to be brought so nigh, as to minister to him as a holy Preisthood, and to receive the Law, and that their brethren with them also, should receive it from his mouth, but seek the Preisthood also, even the high Preisthood that is peculiar to him, (like that sin of Korab, Numbers 1 6. 9, 10, 11.) and so would set themselves in his place and Temple, as if they were the Great Apostles and high Priests of our profession, to give laws to his Church, teaching for doctrines the precepts of men, and setting up their Posts by his, or as if they were the Lords of their brethren, and had been crucified and given themselves a ransom for them, would rule over the conscience, determine their faith, and assume to themselves an absolute seat of judgement over them, not committing that to him to whom only it belongs, or would espouse them to themselves, as if they could give increase or spirit to them, contrary to John 3. 28, 29, 30. Matthew 23. 8, 9, 10. & 7. 1. 2 Cor. 11. 2. like him, 2 Thes. 2. 3, 4, etc.  
Now let us here also search and try our ways, and be willing to see and acknowledge our confusion and disorder, as in these instructions it may be discovered, and turn unto the Lord that hath s●itten us, with whom yet there is mercy and healing for us. And for a little farther particular application of these last instructions, to such as are in any measure made of his spiritual house and holy Preisthood, I shall briefly add a word or two unto such; and oh that we were willing every one of us seriously to examine and judge ourselves, and to know every man the plague of his own heart.  
Have we considered the nature and weight of the charge committed to us? and been willing or had our hearts prepared to seek it? to be sanctified to that service after the sanctification of his sanctuary. Have we not defiled ourselves with Idols, and with many pollutions of flesh and spirit.  
Yea even then, when under pretence of having no fellowship with the unfruitful works, or workers of darkness, we in our rash zeal have been seeking to hinder and keep out others for their weakness, ignorance, or sinfulness out of the house of God, and from rejoicing and seeking the Lord with his people in his ordinances, and bidding them stand aloof from us, we are holier than you, yet have we not? Instead of awakening, rising, and standing up from them in their ignorant and unclean principles and practices, which we should have done and not the other; I say while instead of that, we have bidden them stand aloof from us, I am holier, etc. Have we not walked in their ways? and so had fellowship with them in their uncleannesses, in their covetousness, pride, following after the vanity of the mind, in the fashions and customs of this world, and according to our former lusts in our ignorance, and after the justs of men. Have we not sought after, and doted on the wisdom of this world, the praise of men and like things? nay do we not even outstrip many of the world in these things, and teach the ignorant and wicked ones these our ways? (while under pretence of holiness we will not let them learn better of us) and so strengthen the hands of evil doers by our example, that none of them returns by means of us from the evil of his way.  
Yea, how little dwelling together with all lowliness of mind in the unity of the spirit? or submitting of the younger to the elder, and all of us one to another in the fear of the Lord, as being clothed with humility is there not rather a spirit of pride, and thence of division, yea of madness and giddiness possessing us, that is ever rushing us into extremes. As to say.  
1. The younger, and such as are taught in the word, as Gall. 6. 6. And also fellow-helpers to the truth, or such as might be so more than they are, were they willing to walk circumspectly, and with a right foot in the Gospel. But such of us. Are we not either headily slighting, or despising all helps of our brethren, or at least such as we might enjoy, and have much mercy in, and advantage by, as if we could understand the mind of God in the Scriptures, as well without such helps, and enjoy fellowship, and communion with him, though neglecting them boasting that we are of Christ as well as they, and are not all the Lords people holy? as Numbers. 16. 3. with 1 Cor. 1. 12. As immagining that we have no need of them, of their instructions, advice, prayers, blessings, and hands with us, for our understanding, & managing the affairs of the Gospel pertaining to us but can as well stand alone, or go one of ourselves, even without such of our brethren, as to whom we ought more especially to submit ourselves in the fear of the Lord, at least, if they will not fulfil our humour, and say as we say. Or else, are we not on the other hand? Idolising, and preferring them, or some one or other of them, before, or in opposition to another. As if they had been crucified for us, or had the spirit, to give to us, calling them, or some of them, our masters, or fathers, in such respects, as Christ ought only so to be esteemed by us, having our eye, & dependence on them, as those that would have our fear regulated & taught by their precepts, yea as the eyes of a Servant, are to his Master, and of a Handmaid to her Mistress, and as our eyes should be only unto the Lord. Yea.  
2. The Elders among us, Though it's not meet, (especially for such a younger one as myself) to rebuke such, yet let me entreat them as Fathers, to consider. Is there not also too much of such a spirit as is rushing even such into extremes.  
1. Either sometimes to neglect that great care, and oversight of their brethren, as a thing not pertaining to them, or as if the unworthiness, stubborness, and▪ giddiness found with us, or any over whom the holy Ghost hath made them overseers, might excuse the neglect of their care and oversight of them, or give them just cause to be so angry, as to cast it off. Like Jeremy of old, that sometimes said, he would speak no more in his name, because it was made a reproach, and derision to him daily, But the Lord was stronger than he, and prevailed, to beget in him, and carry him forth in a better resolution. May not likewise such follies, or giddiness in us, as forementioned, either on the one hand, slighting, or on the other hand idolising such as are over us in the word of the Lord, or being partially pustup for one against another. And not rightly obeying, or submiting to any of them in the Lord, but wilfully walking every one in the ways of his own heart, and in the fight of his eyes and happily after our own lusts, heaping up to ourselves teachers too, having itching ears, I say may not such follies, and giddiness found with us, sometimes move, and provoke the spirits even of such as Moses, to be ready to take up such rash resolutions, to neglect, or cast off their care, and watchfulness over their brethren, as if disengaged; to let them go on, and walk in their own way, without plain and faithful reproving and warning of the evil of it, as they see it, or might see it, and have opportunity so to warn them and seek their healing. Yet to such let me say be ye entreated, to consider the nature of your engagement. The grace bestowed rendering you Debtors, and obliging, and from whom you expect your reward, yea consider him, that endured such contradiction of sinners against himself, and such unteachableness, and untowardness, in his chosen Disciples, lest ye be weary, and faint in your minds, and withal bethink yourselves what advantage Satan may get over others even of some more simple, and upright ones, though weak, to rush them, into errors of rashness, like Vzzab's, by occasion of your negligence, or listening to such a peevish spirit, provoked by others evils, and happily partly also by too much looking or too single poorin●s on your own weakness and unfitness to deal with or for such a people, as by such occasions you are made sensible of it, as Isaiah. 6. 5. with Exodus. 3. 11. and 4. 10.  
2. Or on the other hand, will not the same spirit that moves and provokes from such considerations as before, to sit down in a peevish discontent, or to neglect, or cast of their care, or charge committed to them, happily working thereto also, upon their own natural desire of case, or the like, I say will not, or may not the same spirit from the like considerations, rush them otherwhile into another extreme, (happily working to this also, upon some natural inclination that may yet be found with such, to honour, or praise, or to be some bodies or the like) that is to say, when they are stirred up even by God's spirit, to take some care of their brethren, and seek some way to be helpful, or profitable to them, in those things, in which they are out of order, even then, and in those endeavours, to be Lording it over God's heritage, rashly judging, and upbraiding them for their follies, as if they had opened their cares, nay more than he that did so yea seeking to bring them under them, or to submit to their order, or if it be Gods, yet as from them; rather then as servants, and with the meekness, and gentleness of Christ seeking their being first devoted, and given up to God, that so they may be to him and for his use, and by him be given to them according to his will. To such therefore let me here farther add.  
Oh see I beseech you, what the following such a spirit a little cost Moses, or rather the people in his loss, Numbers 20. 10, 12. Deut. 3. 26, 27. with Psal. 106. 32, 33. And consider how much unlike it is to the mind, and way of Christ found in himself, Isaiah 42. 18, 19, 20. And in his servants guided by his spirit, Psal. 38. 13, 14, 15.  
And give earnest heed to that vehement charge of the Apostle Paul to Timothy, 2 Timothy 4. 1— 5. with Chapter 2. 24, 25, 26. and of Peter to the Elders. 1 Peter 5. 1— 5.  
And let us all be admonished, so to think on our ways, as to turn our feet unto his testimonies, and in the light and strength of them, to make haste, and not to delay to keep his Commandments, Psa 119, 59, 60. Even to do what we should have done of this nature at the first, and have prevented this harm and loss to ourselves, lest yet a worse thing come unto us. And to encourage us to listen to, and receive this admonition. Consider in the last place.  
4. That yet the Lord is our God, though he hath made this Breach upon us: while he is so highly provoked, to punish us in such manner for our iniquities, yet there is forgiveness wi●h him, and help in him, even for rebellious sinners, that yet he may be feared, and hoped in by them while yet it is called to day. Y●a such punishments, and corrections on his peculiar people, may yet stand with his gracious owning them in Christ receiving and taking pleasure in them, as found in Christ however punishing them for their iniquities for he chasteneth every Son whom he receiveth; Though indeed such judgements as these, do signify him to be as one rising up out of his wont place of mercy, and are something near to a withdrawing from a people, and to a resisting, and giving up. And may also have some Act of resisting in them, and yet stand with his readiness to receive, return, and be gracious to us. For he that is so unwillingly, and hardly provoked to deny, disowne, and put away any, from that relation, or nearness, in which he hath made them nigh to himself, as his spouse, or children by faith in Christ and will not do it, till it come to that, he must either deny himself, o● them, but still graciously receives, and accepts as beleivers on Christ and so as children, and heirs, to be favoured, with the peculiar favour of his people, when as yet many unkind, and unchildlike requitals of his grace have been found with them yea when not only many iniquities, and pollutions in their holy things are found with them, but also many backslidings, and departings from him, by an evil heart of unbelief, such as do bring much loss, and deadness upon them, and procure fore corrections to them, and might justly procure his utter denying, and disowning them, he is also so infinite in graciousness, that, when any man's drawings back, are come to that height, that his soul ●●●●ake no pleasure in them, but that he is provoked to put them away for such iniquities as by which they have sold themselves from him, ye he doth not presently give them a bill of divorce, (Isa ●●o.) But is yet following them in their wander, while yet it is to day, with such discoveries of his Son, and the riches of provision in his house even for prodigals that have wasted all they had, and forfeited all, and with such reproofs of instruction, as might make them ashamed, to see if yet they will repent and remember from whence they are fallen, and look back towards him who is yet waiting to be gracious to them, and if any by all this goodness yet be ashamed and say I have sinned and perverted that which is right, and it profited me not, than he is gracious and saith, deliver him from going down to the pit, for I have found a ransom, and he will farther open to him the treasures and fat things of his House, and lead him into the understanding and usefulness of his truth in Christ, and he shall return to the days of his youth, as Ez. k. 43. 10, 11. Jer. 2. and 3. tet. Job. 33. 23-28.  
For therefore will the Lord wait that he may be gracious, blessed are all they that yet in the way of his judgements wait for him. For the Lord is a God of judgement. He is the Lord our God, his Judgements are in all the earth, who hath made this Breach upon us.  
I shall briefly propound for our farther usefulness of this; these several positions of instruction, contained in this acknowledgement, that it is the Lord, and avouchment of him to be their God, as Deut. 26. 17.  
1. That he whose hand had made this Breach upon them, and whose Kingdom in it, did rule over them is, the Lord our God, that hath for ever the only right to dispose off and judge us.  
2. That he is yet able to save, to preserve, yea to deliver even when we are ready to perish.  
3. That he is then ready, and willing to save, nigh at hand, especially to such as seek him.  
4. He it is, and he only, to whom from these considerations, we may be, (and in looking to him are) encouraged to fly for help and refuge. He is the Lord our God.  
1 He that hath done it, is the only Lord, that hath for ever the only right to dispose of, and judge us. He even the Father of our Lord Jesus Christ, who hath committed all judgement to the Son, and executeth all his judgements present and eternal by him: even as now in man's nature exalted (as we have showed before) and so Jesus Christ as now actually made flesh in a body prepared for him in our nature, and through sufferings in the same body glorified with the Father, with whom all this was virtually present, and of force from the beginning of the world: He even the Man Christ Jesus in the Name of the Father (for all the Scriptures bear witness of him) as it is he that hath done it, as we shown in the second instruction propounded to be considered in the text, so he had the only right to do it, for he is Lord of all, and hath for ever in the name and majesty of God his Father, the only right to dispose of and judge us, not only by right of creation, as Psal. 95. 7. and 100 3. for so all are his from the beginning, for he was in the beginning with God, and that word was God, by him and for him were all things made that were made, John 1. 1, 2, 3. Collossians 1. 16. and so he is the proper Lord and Heir of all things by right of creation, and according to his divine and eternal generation, but not only so, nor is that all meant in those places in the Psalms forementioned, but also by right of redemption (in which there is a new creation for our nature, made and perfect in him for us) he is Lord of all to the glory and praise of God the Father, Pbill. 2. 6. 11.  
For when we by reason of sin were justly banished from his Kingdom, in the righteous sentence of his Law, and equity of his Justice, shut out as accursed from him, and by reason thereof must needs have been le●t under the power of Satan and dominion of death, for all our strength was as water spile on the ground that cannot be gathered up again, even then when we were sinners and without strength, in due time Christ died for the ungodly, and according to the prupose and grace given us in him from the beginning of the world, in which he in due time tasted death for every man. He hath redeemed us from the curse of the Law being made a curse for us. As it is written cursed i● every one that hangeth on a Tree. For therein he suffered and satisfied the judgement of this world. That judgement of banishment that came on us by the offence one, so that his resurrection was for our justification, and by the power of it in the virtue of his sufferings all men are given him, and all judgement committed to him, and power to execute judgement also, because he is the Son of Man, 2 Samuel 14 14. with Hebrews 2. 9 14. Galatians 3. 13. John 12. 27. 31, 32. & 5. 22. 27. Romans 5. 18. By him the Kingdom of God is brought unto us; for to this end Christ both died rose and revived, that he might be Lord of all: so that he is the Lord our God by right of purchase and redemption, for he gave himself a ransom (or price of redemption) for all to be testified in due time, and hath obtained an eternal redemption and release of all mankind from under the curse of the Law, and so from under that necessary slavery to Sin, Death, and Satan, into which we were fallen, so that the Father holds no man under that condemnation, or sentence of banishment, as they were fallen under it, but hath committed all judgement to the Son, that through him they might be saved, and that by him they may be righteously judged according to the Gospel, according to which this is the only condemnation, that when light is come, men love and choose darkness rather.  
Therefore to day, while it is called to day, if ye will hear his voice, harden not your hearts, but let us kneel before the Lord our Maker that hath bought us with the ransom of his own body, which the Father prepared him to that purpose, for by the virtue of that ransom and so by means of his death.  
2 He hath yet power to save us, even when by our iniquities and sinnings against the grace of God by him bringing salva ion to us we have deserved to be cut off in his righteous judgement according to the Gospel, yea when we have procured to ourselves such judgements as in which we are ready to perish and nigh to cutting off and burning. For by means of his death, he hath obtained power to forgive those sins that deserve a second death while it is yet to day, that is before they be so finished in any, as to procure the utter bloting out of their names out of the book of the living, and so to save us from the wrath to come, and hath received gifts for the rebellious, that the Lord God might dwell among them, Hebr. 7. 27. & 9 15. 1 John 2. 1, 2. 1 Thess▪ 1 10. Psal. 68 18, 19 20.  
And is therein able to save to the utmost, them that come to God by him, as well as to hold open the door for rebellious sinners approach, and that he might bring them back from all their wander to God. And all this, because this man continueth for ever in the name and majesty of God his Father, to improve for us, that one offering of his own body, by which he hath obtained plenteous redemption even the forgiveness of sins, and in which he liveeth to appear in the presence of God for us. Though good men are perished from us, and being taken away by death, can be of no more personal usefulness to us, for the dead know not any thing— nor have any more a portion in any thing that is done under the Sun, and so no sympathy with us, in our present joys, or griefs nor is there any more that they can do for us, by speaking to us, or praying for us, for there is no work, or devise, nor knowledge or wisdom in the grave, nor have the dead any capacity, or opportunity to perfect any thing left undone under the Sun. They cannot praise him or celebrate his truth to the living, nor hope, or seek for it for them, Eccles. 9 5, 10. Psal. 6. 5. Isa. 38. 18, 19  
Yet the Lord liveth, and blessed be the God of the Rock of our Salvation, 2 Sam. 22. 47. Psal. 18. 46. For because he liveth for ever in that body in which he once died for us therefore also, they that sleep in Jesus, and we that wait for him, shall live together with him, in a like consideration, even in these bodies that are now vile, which then shall be fashioned into the likeness of his glorious body, yea therefore all shall be raised, and stand before his judgement-seate, to receive in their bodies according to the things done in them whether good▪ or bad. And therefore also, they that wait on him shall not be ashamed, but though they here pass through the valley of the shadow of death, and may sit in darkness as the fruit of their own ways, yet looking to him▪ he will be a light to them and his rod, and staff, shall comfort, and uphold them. For he is able to uphold, support, preserve and deliver them, when all other helpers, and Saviour's fail from them, even yet to preserve his Church in the world, as a people to his praise, when their power is gone, though those pillars be removed which were a strength to them, and their enemy's thought were their only foundations, whence they encourage themselves saying, if the foundations be destroyed, what can the righteous do. But our God, our Rock of salvation, foundation, and high Tower, is in heaven, he died once and ●an die no more, but is alive for evermore, and hath the keys of Hell, and Death, yea the Lord is in his holy Temple, God hath set his King upon his holy Hill of Zion. Therefore saith Micha. I will look unto the Lord, I will wait for the God of thy salvation. For  
3 My God saith he will hear me. He is ready to save, to forgive and heal, he delights in mercy, that pleaseth him, he hath no pleasure in the death of any, or that any should perish, but that they should come to repentance, and be saved. And therefore will not be wanting in seasonable admonitions to rebellious ones while it is to day, yea will make his rods and reproofs powerful to the awaking unto his righteousness, to the giving wisdom, and opening the ear to discipline; and turning at his reproof will farther power out his spirit and make known his words, as is showed before, yea he the Lord of the harvest, will yet raise up, and thrust forth many more faithful labourers into his vineyard, if yet we be willing to be humbled under his mighty hand, and seek it of him after the due order, for because of his infinite compassions, kindness and pity to man-ward that they may hear of the things that concern their peace, and learn to know and sear his name, therefore he will not make his peculiar people, an utter desolation in the earth, b●t will preserve a Seed to serve him in their generation for the good of others, Psalm 22 30, 31. and 103. 1— 7. 8. etc. and 145. John 17. 15— 20. Yea therefore the Lord will not forsake his people for his great names sake, because it hath pleased the Lord to make them his people, only fear the Lord, and serve him in truth, with a perfect heart, for consider how great things the Lord hath done for you, 1 Sam. 12. 22. 24▪ For  
4. These things considered, will instruct, encourage, strengthen, and admonish, not to forsake him, though all this evil be come upon, us nor fly to any other mountain, or refuge for help, but to fly to him, trust in him, and resign ourselves to his government, for truly in vain is salvation hoped for from the hills, and from the multitude of Mountains, truly in the Lord our God is the salvation of Israel, yea he that is our God is the God of salvation, and to God the Lord belong the issues from death, Jeremiah 3. 23. Psalm 68 20. And they that know thy name will trust in thee, for thou Lord never forsakest them that seek thee, Psalm. 9 10. But as for such as will still go on in their trespasses, not regarding the work of the Lord, nor the operation of his hands, but still persist in their falling away, and turning aside unto their crooked paths; the Lord shall lead them forth with the workers of iniquity, he shall destroy and not build them up. But peace upon Israel, Psal. 28. 5. and 125. 5. and 68 20. 1 Sam. 12. 25. Heb. 10. 38▪  
Seek we therefore the Lord, and his strength, seek his face evermore, remember his marvellous works that he hath done, his wonders, and the judgements of his mouth— he is the Lord our God, his judgements are in all the earth, Psal. 105. 4, 5, 7.  
FINIS.   

Postscript.  
WHereas in page 20. speaking of the examining a man's self, and so eating the Supper of the Lord, to which we are instructed, 1 Cor. 11. 28. I have written, That it is not to search for, know, or take notice of the goodness of our own frames or qualifications: as things rendering us worthy or by which we may come, n●r in this case, or to such an end, are we so to examine or look upon the operations of grace in us, or by us (as in other cases, and to other purposes may be good, and useful, as 2 Cor. 13. 3, 4, 5. Heb. 10. 32. Galat. 3. 2. and 4. 15.) I would not be so understood, as to exclude from that selfe-examination, the remembrance and consideration of such efficacies, or operations of the Grace of God, (through the preaching of the Cross,) in us, or by us, or in, or by others upon us. But as in such cases, or to such an end, as 2 Cor. 13. and Gal. 3 and 4. (viz) for the proving, and confirming to us, the truth of Christ speaking in, and through that preaching of the Cross of Christ, and so in, or by his servants, faithfully ministering it to us, and so for the making us ashamed of our dulness, and unprofitableness under it, or wander from it, and to stir us up to give more earne●t heed to the things that we have heard, as in that to the Galatians, and H●brews, we are so instructed to ca● to remembrance, and consider them. So in this case and to such an end, as to render the Cross of Chri●t more precious to us, and worthy to be remembered by us, and the more to present us, with what cause there is for us to judge and take shame to ourselves, and yet to hope in his mercy and look to him for help, and healing, remembering him in his ways; The consideration, and calling to remembrance such efficacies, and operations of the Grace of God, as forementioned, is good, and useful, and may be uderstood as included in that examining a man's self, ●s also is signified under that second branch of explication, page 21.  
I desire that what is spoken to this point, of remembering and considering how we have heard, and received, in pages 76, 77, 78. may be compared with what is said of a man's examining himself, pages 20, 21. and taken in for farther explanation of my sense of what may be contained in it. According to what I have here added, consider and search the Scriptures, and the Lord give us understanding in all things.   

ERRATA.  
PAge 2. line 22. for glorified in, read gloryed in, l. 24. for heaviness 〈◊〉 readiness, p. 3. l. 8. ad to stroke. This, l. 28. r. hastiness of spirit, l. 35. 〈◊〉 own, l. 38. for any r. a, l. last, r. are Breaches, p. 5. l. 6. for yours r. them, 〈◊〉 20. for for r. or, p. 6. l. 6. for faint r▪ fain, l. 31. for teaches r. reaches, l. 41. 〈◊〉 for himself r. itself, p. 8. l. 5. r▪ depriveing them, l. 22. for moved r. remove● l. 32. for Chron. r. Corinth's. p. 9 l. 20. for away r. a way, p. 10. l. 16. r. foundations, l. 33. for which r. while, p. 11. l. 17. for depriveing r. driveing. l. 35● for tumbled r. turned, p. 12. l. 19 make the period at this, p. 13. l. 10. for ●●● r. or▪ p. 14. l. 6. r. right is he, l. 29. put out and, page 16. line 5. r. and death threatened, l. 26. r. he it is, l, 40. r. murmur, p. 17. l. 3. r. the next line with it, as part of the sentence, l. 25. r. in all these things, l. 30. r. revive▪ l. 32. f●● the r. this, p. 20. l. 31. for to himself r. of himself, p. 21. l. 11. and 12. 〈◊〉 unto r. into, l. 40. for them r. him, p. 22. l. 5. for censured r. centured, p. 23. ●. 5. r. him, l. 21. r. of, l. 30 r. plausible, p. 24. l. 4. and 5. r. comparison, l. 6. prefix▪ 2. l. 10. for with r. which, l. 14. for goodness r. godliness, l. 33. 〈◊〉 out the last and, p. 25. l. 12. for other r. our, p. 26. l. 24. r. beget, l. 42. for i● r. it, p. 27. l. 4. put a colon at private spirit, p. 28. l. 39 blot out wait on him. p. 35. l. 36. for sacrifice r. sacrificer, p. 36. l. 5. r. make us, l. 7. put out they, p. 38. l. 29. r. & 10. 1. l. 41. add the first clause in the next line, and there make the period, p. 39 l. 2. r. taking, to l. 24. add the reading of what immediately follows without a period, and do the like in p. 40. l. 31. & p. 50. l. 35. p. 51. l. 38. Page 43. l. 6. for 1. r. 5. l. 13. r. embraced, l. 20. r. writing, p. 44. l. 10. r. discourses, p. 46. l. 27. r. the, p. 47. l. 35. r. by faith, p. 5●▪ l. 10. for what r. that, p. 53. l. 7. r. complaint. p. 55. l. 6. for not so much r▪ nor to such, p. 56. l. 27. for in the r. of the, l. 29. r. resemblances, p. 59 l. 36. & l. last▪ r. acceptation, p. 60. l. 10. r. acceptations, p. 62. l. 15. r. possesseth▪ p. 64. l. 12. for of worshippers r. worshippers of, l. 14. for the r. them, p. 65. l. 25▪ at shadows put a comma, p. 66. l. 31. r. things, l. 34. & 35. r. remission, 〈◊〉 40. r. to, p. 68 l. 12. for precious r. previous, p. 70. l. 7. r. motives l. 9 for own r. one, l. 30. at not put a stop, p. 71 l. 7. r. feighned. l. 15. put out th●● whole clause, and he that heareth speaketh constantly Proverbs 21. 28. and ad 〈◊〉 to l. 17. Line 26. for this r. his, p. 80. l. ●. for 34. r. 24. l. 6. r. priests 〈◊〉 85. l. 9 at others put a comma. p. 89. l. 9 at name do the like, l▪ 19 r. 〈◊〉 q. 92. l. 29. r. spirit to them, p. 94. l. 29. r puffed.