Antient Christianity revived being a description of the doctrine, discipline, and practice of the little city of Bethania : collected out of her great charter, the Holy Scriptures, and confirmed by the same for the satisfaction and benefit of the house of the poor / by one of her inhabitants who desireth to worship God after the way which some men call heresie.

Discipline and Order Observed in BETHANIA.

Thus having briefly hinted at divers Points of Doctrine, Held and Believed in the little City Bethania: Of the Sig∣nification of which Word, we have given an Account in our Epistle to the Reader, and in our last Article, have more plainly declared her Divine Charter; And from whence also she hath received the same. We hope now to give a Brief Description of the Discipline, Order, and Manner of Life, Owned and Observed in the House of the Poor. And,

FIRST.

THERE be Solmn Meetings for Divine Worship of the

Holy God,* 1.1 and Instruction and Edi∣fication of Mortal Men; seriously, diligently, and with great Reverence and Godly Fear, Observed and highly Esteemed in Bethania;* 1.2 In which for that time, all other things, whether Actions of Soul or Body, are suspend∣ed and laid in Silence: That with great Retiredness of Spirit, they may watch with Christ one Hour: And like the little Islands of the Poor in Spirit, wait for the Law from his Mouth, to lay up his Word in their Hearts, that it may be for good Coun∣sel and Comfort for their Soul•••• By which means, improved in this man∣ner, the House of the Poor groweth rich in Divine Vertue and deep Wis∣dons; being Fortified also in their, Soule with the exceeding great Pow∣er of God; of which retired Spirits have sensible Experience, and by which they are quickned yet farther unto Spiritual Things. And so feed∣ing in the Valley of great Humility, by the still Waters of immediate and Ministerial Teachings, they grow like Willows by the Water-courses, and flourish like a Field which the Lord hath Blessed: When the Inhabitants of Babel, that discomposed Multitude, and all the carelese Daughters, are fa∣mished and dryed up with Thirst.

SICONDLY.

The Inhabitants of Bethania are very careful to observe those Hours Dedicated to Divine Worship,* 1.3 as time that then is none of Theirs, but the Lords; and therefore they think it dangerous to steal away any part thereof from him, and convert it to their own private use;* 1.4 like Annanias and Saphira, which stole away part of that from God, which they pretended to give unto him, but felt the dread∣ful Effects thereof by the loss of Life. And for mocking the Lord, and lying against his Holy Spirit, is is greatly to be doubted also,* 1.5 they have lost their Souls. And hence it comes to pass among the careless Daughters, who suffer the Lord to wait for them, till his Spirit be greatly grieved, and fore wearied with their intollerable De∣lay; That they have little else in their coming to Meetings, but dry Breasts,* 1.6 and a Barren Womb: The Lord hav∣ing withdrawn himself from their care∣less Souls, and left them to inherit the parched places of the Wilderness, in great leanness of Spirit, as their wrinckles testifie to their Faces: And notwith∣standing, They are frequently at Meet∣ings, and evi learning in the visible

Temple; sitting constantly in the place of drawing Waters;* 1.7 yet they d•••• but labour in vain, and bring for•••• Trouble, because they observe not the•••• accustomed Meetings in the care•••• Spirit of Bethania.

THIRDLY.

It is the Custom of that little Ci∣ty, when they come to their Meeting place, and the Hour of Meeting be∣ing at hand, remembring that the time is now the Lords, to retire ea•••• to their proper Place or Seat, for bearing to salute any, though never •••• dear unto them; and there to betak•• themselves to some silent Meditation or reading of the Holy Scriptures,* 1.8 •••• some other Spiritual Exercise; the so when the Lord shall come to see the Guests, and visit the Two or Thre•••• that are gathered together in h•••• Name, he may find none of the•••• distracted, whispering, dircoursin•• or in any unseemly Posture; fo•• there is a Time and a Season for ever•• lawful Custom; and Salutations all in their proper Seasons, with other friendly Discourse, are convenient and comely in Bethania. But it •••• meet that the Lords work,* 1.9 the which also concerns our immortal Sou••••

should in the first place be accom∣plished;* 1.10 and herein Mary was more approved of, in sitting at the Feet of her Lord, and waiting for his Divine Counsels, then Martha was in ma∣king unseasonable Provision for him: Therefore, when the Disciples were sent forth in the work of the Lord, they were commanded to salute no man by the way;* 1.11 for he that would bid them of his house farewel, when a greater Work was before him, was judged unmeet for the Kingdom of God. Piety is to go before Courtesy, the which being finished, Courtesie follows in his right season.* 1.12 The Law was written in two Tables, and though the second Table in which is contain∣ed our Duty to man, have more Pre∣cepts in it, then that which contains our Duty to God; yet the Precepts of the first Table are to be observed in the first place: Even so the holy Apostles first ended the Divine Matter of their Epistles,* 1.13 and then after salu∣ted the Brethren. Therefore, Betha∣nia, when Divine Worship that ap∣pertaineth to God in the first place, is performed, then after they proceed in courteous Salutations one to another; and not only to themselves neither, like the Publicans,* 1.14 who will also sa∣lute their Brethren: But likewise also to those besides themselves, who do usually frequent their Meetings;* 1.15 all

which Salutations are performed in unfeigned Love,* 1.16 and without Diffi∣mulation; also in great Humility, a decent, orderly, and serious Exerci∣ses, in Bethania.

FOƲRTHLY,

If in any of the Assemblies of Betha∣nia Offenees happen to arise, between Brother and Brother, in a matter that is not simply a sin against God; Then the offended goeth and telleth the Offender his Fault,* 1.17 who if he re∣pent is readily forgiven, and so all 〈◊〉〈◊〉 well; but if he repent not, then he is admonished by two or three, and so it is done the second time: If he still persist in stubbornness, then the Church doth hear it; and if he refuse to hear the Church, it is plain Rebellion; and so like that dreadful Sin of Witchcraft;* 1.18 and such kind of Persons, are in no wise suf∣ferred to inhabite in Bethania,* 1.19 not be Freemen within the Corporation of it.

FIFTHLY.

Again, if there be found any Per∣son in the aforesaid Assemblies, that is slothful,* 1.20 and doth neglect his Du∣ty, either in natural or in spiritual things, then he is seriously admo∣nished unto it. If he strive to a∣mend, although he cannot presently alter the in-bred Habits of an un∣converted State, it is sufficient for the present; and he is counselled, encou∣raged, and comforted, as one of the feeble-minded. But if he be careless, and giveth way to those evil habits,* 1.21 he is suspended, and noted as a Person not meet for Christian Communion, yet in no wise exempted from friend∣ly Admonition. But if after all these manurings, he still remaineth an unfruitful Tree,* 1.22 and as a deyed Shrub in which there is no hope, then he is cut up as a Cumberrer of the Ground, and as a lifeless Withered Branch taken quite a∣way.

SIXTHLY.

But if any sin a Sin that is di∣rectly and immediatly against God such as Fornication, Idolatry, an•• Murder,* 1.23 is Effeminate, or doth abu•••• themselves with Mankind; is a Thi•••• or Covetous, or a Drunkard, or a Re∣viler, or an Extortioner, or such like then those to whom such things ap∣pear, though it be their Father,* 1.24 Wife or Husband, or any the nearest Re∣lations whatsoever, do bring the•• things immediatly to the Church, a•••• there testifie unto them, without any respect of Persons, which spring•• from Envy or Flattery, and that i•• the same Spirit, in which they give wholesome Physick unto their dear∣est Friends.* 1.25 And if the thing become evident by sufficient Testimony, the•• notwithstanding all Manifestations of Repentance, and free Confession of the sinning Party, in a very grave and sober manner, and with that Se∣verity, yet Lamb-like meekness, which becometh the Executioners of Gospel-Discipline; The Sinner is immediate∣ly cut off, and excluded from the Christian Communion of Bethania. By vertue of that Exclusion, he is not only deprived of Communion at

the Lords Table, but also of being present within that place where Preach∣ing and Praying,* 1.26 with other Divine ••xercises relating to the Worship of God, are performed. And though ••his little City be greatly enclined to Compassion, and readiness to forgive Offences, and very unwillng to be ••xercised in sharp Severities; yet ••er Divine Charter will in no wise ••••llow it in this case; but that a visible ••mpiety must needs be corrected by a ••ublick Punishment.* 1.27 Seeing the end ••f Discipline is not only the recovery ••f Sinners, as some suppose, but also ••he Vindication of the Purity of the Church of Christ, against those that would accuse her of bearing with evil;* 1.28 but this thing could not possible be done by any means, if all Offences were forgiven upon Repentancè, and Confession of the sinning Party, with∣out immediate Excommunication: Therefore though God forgave the sin of David and Miriam upon Repen∣tance and Confession;* 1.29 yet though David were a Prophet, and Miri∣am a Prophetess, she must be put out of the Camp seven days; and David endure many sore and greivous Cha∣stisements: for God will have it known, both to Churches and also to the World, That this little City is no harbour for Sin nor Sinners. Yet after publick and severe Discipline

hath been duly executed, and t•••• Offender hath been put to op•••• Shame for his open Offences; Th•••• is great Pity,* 1.30 and tender Compass•••• found in the Breast of Bethania; a•••• from thence it proceedeth freely a•• readily to the truly Penitent a•• Broken-hearted Sinner, and when th•• Fruits of Repentance have sufficient∣ly manifested themselves in him, the•• according to her usual and Ancient Custom, they do with all Solemni•••• in one of their solemn Meetings, rig•••• humbly confess the Sins and Offenc•••• of the Penitent Soul,* 1.31 with earne•••• Prayers to the Father of Mercies for the Remission of the same; and the•• the whole Society, by one of h•••• appointed Ministers, reacheth the Right-hand of Fellowship, unto th•••• now recovered and absolved Person•••• and receiveth him again in the Name of the Lord Jesus, into the Christian Communion of Bethania.

SEVENTHLY.

Rebuke in Bethania is a certain Divine Censure which springe from pure Justice,* 1.32 and yet Mercy is de∣signed in its Execution. It is the same Word with that, John 16.8. where it is said, The Spirit shall con∣vince

or reprove the word of Sin; and though sometimes it is Excommu∣nication it self, which is the highest degree of Rebuke, yet oftentimes it is found a degree below it,* 1.33 and so is only in this degree a Publick Censure, frequently Executed both by God and Man upon those Persons, whose state doth not render them immediately Excommunicable, being a cutting and piercing means, designed mainly to chastise a present and prevent a future Evil; and thus God correcteth man with Rebukes,* 1.34 by reason whereof his Beauty consumeth like a Moth, but his end is to bring back his Soul from the Pit, to be enlightned with the light of the Living; and it seemeth that David was content to be Rebuked by God for this end, so that it might not be in Wrath and hot Displeasure;* 1.35 whose meer foolishness, as himself hath said, had brought these sharp Rebukes upon him, and so some mens Sins go on before-hand to Judgment, that being Judged and Chastned of the Lord, they might not be Condem∣ned with the World by this Censure; therefore the Lord dealt with the Laodiceans, that they might not be Spewed out of his Mouth; for whom, saith he, I Love, I Rebuke and Cha∣sten, be ye Zealous therefore and amend. After this manner therefore Christ our Lord Rebuked Peter, saying, Get

thee behind me Satan,* 1.36 for thou sa∣vourest not the things that be of God but the things which be of Men; even so also in Bethania, if a wise man hap∣peneth to slip with his feet, he is quickly Rebuked, and it is accounted as precious Oyl;* 1.37 open Rebuke being preferred before Secret Love, and the Wounds of a Friend, above the Kisses of an Ene∣my; therefore if a Brother Tres∣pass against a Brother,* 1.38 he is Rebu∣ked, and the Neighbour by his Rebuke•• is delivered from his Sin; so that whe•• this Divine Censure is Executed in the Spirit of Bethania, the effects thereof are of great advantage;* 1.39 for the very Doctrine of Grace it self is sometime to be fastned in the Minds of Profes∣sing Christians by Exhortations and Rebukes with all Authority;* 1.40 there∣fore, saith Paul to Timothy, Reprove Rebuke, Exhort, with all long-Suffering and Doctrine: And again to Titus Rebuke them sharply, that they may be sound in the Faith, for Correction, Reproof and Instruction in Righteous∣ness,* 1.41 are in order to make the Man of God perfect, throughly furnished unto all good Works;* 1.42 therefore Bethania Executeth this Censure against busie Bodies, in other mens matters, against Vain Talkers, and such as teach things they ought not for filthy Lucre sake; as also against those of the Laodicean Spirit, who sit down secure in a luke∣warm

Self-conceited State; neither are they exempted from this Censure,* 1.43 who too much encline to the things of this World, conforming thereunto in Fesh-pleasing Vanities,* 1.44 or having itching Ears, are therefore wandering after divers and strange Doctrines,* 1.45 or any way behave themselves unseem∣ly, contrary to the pure Principles of Vertue. Which Charity teacheth to∣wards any, either in the Church, or in their Families, or in the World.

These and such like things as these, being open and manifest Errors, are therefore Rebuked before all, that o∣thers may fear and avoid the like of∣fences; for that which is openly com∣mitted, is not censured in a corner; and they that are not ashamed to Sin, must not be excused from the shame of Suffering, seeing the Rebukes of God against his own People are of greatest Antiquity, and remain in la∣sting Characters in sacred Scriptures.

EIGHTHLY.

Heresy in Bethania is counted a very noysome Weed,* 1.46 that springeth up in a corrupt Mind, and is ever∣more accompanied with an Impious Life, and then it is of a very Damnable Nature, and the way thereof very Per∣nitious;

the which also endeth at last in most swift Destruction;* 1.47 it is a kind of a Canker-eating Mischief, which men involved in it, take much delight to promote, and so are rightly called Hereticks.

But every Error is not properly called Heresy, seeing many may be guilty of Error in their Judgment, who are notwithstanding of Pious and Ver∣tuous Lives; therefore as there is a Bo∣dy of true Faith, the which also is con∣tained in that Ancient Creed, called the Apstles; Even so also the di∣rect contrary thereunto is real Heresy; for to deny the only Lord God, by whom all things were Created, which is the first Article of that Christian Creed;* 1.48 and our Lord Jesus Christ, by whom all things consist,* 1.49 which is the second, is the ready way to overthrow all pure Religion; and then the next thing that followeth, is to turn the Grace of God into Lasciviousness; and such as these are absolute Hereticks, and are of old ordained to this Con∣demnation. Besides to let pass all other Articles of the Creed aforesaid, which are all sufficiently confessed before in the Articles of Bethania's Faith. The Catholick Church is declared in this Creed, to be a Communion of Saints or holy Ones, whose priviledges are the Remission of Sins, Resurrection of the Body, and Everlasting Life;

therefore to believe and maintain that to be the Church of Christ, which is a Communion of Impious and Ungodly Persons, whether we respect Natio∣nal or Congregational Societies, is ve∣ry near of Kin, if not the very same with Heresy; for to father Children on the most pure God, which are not of his own Begetting; and to cast a Spouse upon his Blessed Lamb, that is of a different nature from him, is a very high degree of Indignity, there∣fore the Earthly Jerusalem, as well as Confused Babel, are in great danger of being guilty of Herely. Now the way by which Bethania Executeth her Censures against Hereticks, is such as is contained in her great Charter, there∣fore when the Heresy beginneth first to appear, and the direct Tendency thereof clearly fore-seen, the Persons thereunto enclined are the first and second time carefully to be Admonish∣ed; if they reform, and so are reduced to the right Faith,* 1.50 then there is Joy in Bethania for the return of the wan∣dring Sheep; but if they perfist to nourish this noysome and poysonous Weed, then they are finally Reject∣ed,* 1.51 and so the Cockatrice Egg is not permitted to grow up into a fiery-fly∣ing-Serpent. And thus the hole of the Wasp being delivered from the Viper, the little Children in Bethania are secure from danger.

NINTHLY.

Communion in Bethania is three∣fold, and first Formal, which is that state of Communion wherein Persons are conformable to one another in Ex∣ternal Principles,* 1.52 and are United in the Forms and Ordinances that relate to Visible Worship. This Commu∣nion is held only in the outward Court; it is the right Visible way in∣to an higher degree of Communion, and is only bounded with a strong Wall, but hath no Covering over it; the Storms of Temptation and Perse∣cution oft Times deface the Steps of this Communion: Those who only Worship in this outward Court, are liable to be troden under foot of the Gentiles. Nevertheless this Commu∣nion is of great Estimation in Betha∣nia,* 1.53 and those whose proper Food is chiefly the hidden Manna; the which they also Eat in the most holy Place; yet they have learned of their great Master to go out into the place of lit∣tle Children, and with them to Feed of those Crumbs, which are suitable to the Capacity of the little Childish Nature, and so they experience the true meaning of that Scripture, viz.

They shall go in and out and find Pa∣sture.

The second state of Communion is Congregational, by vertue of which,* 1.54 a company of Persons who have first gi∣ven up themselves to the Lord in Vi∣fible Profession of Truth; Now se∣condly, Give up themselves one to a∣nother in Congregational Union; in which Estate they have a special and more particular Interest in each o∣thers Persons and Enjoyments, then when they were only Members one with another in a formal Union; and so the Pastors in this state of Union are more especially engaged to their Flocks,* 1.55 and they on the other hand are deeply enjoyned to submit to their Pastors, as such who watch for their Souls, and must give account thereof in the day of the Lord.

But the third state of Communion is Spiritual,* 1.56 which consisteth excellent∣ly in this; In that many Bodies have but one Soul, for by one Spirit Souls in state of Union are Baptized into one Body, and so are all Members one of another; and hence it is that the whole Church of Christ, though con∣sisting of many distinct Congregati∣ons,* 1.57 is notwithstanding in holy Scrip∣ture often spoken of in the singular number, and is called a City, a Vine∣yard, a Garden, a Dove, a Virgin, a Wife, and so Christs Beloved is but one,

and their Communion in this state is Celebrated in, and maintained by the Divine Nature,* 1.58 in which they are of one kind, even a kind of first Fruits of Gods new Creatures; and by ver∣tue thereof we have Union and Com∣munion with those we never saw, and highly esteem of those who long since are departed out of this World; as Abel, Enoch, Noah, Abraham, Moses, and the Prophets, Apostles, and those holy Servants of God that succeeded them; yea those that differed in form with each other, now in the present time are notwithstanding in Union with one another in this Spiritual state. So Moses and Job, though one circumcised, and the other not; by reason of which it was not Lawful for Job to eat the Passover, nor for Moses to suffer him, and therefore they could have no formal Communion one with another, yet their Spiritual Commu∣nion was held firm together, as their Souls were both Instated in the Di∣vine Nature;* 1.59 and though it be not Lawful for Persons Baptized and Un∣baptized, to have Communion one with another at the Lords Table, be∣cause that is formal Communion; and therefore they that would enjoy it in one part, ought not to reject it in a∣nother, yet so far as their Souls are Instated into the new Creature Life, they have close Union with each other

in this part of Communion of which we are now speaking. Therefore the Baptized do keep their formal Com∣munion at the Lords Table, with bap∣tized Persons only; yet not reject from spiritual Union those who differ from them in that particular, By reason of which Difference, though there is not a perfect Agreement in all things,* 1.60 yet there is maintained a friendly Distance, which is carefully observed in Betha∣nia.

TENTHLY.

Sympathy in Bethania is a certain Divine Quality, which springeth up in the Souls of the Inhabitants there∣of, by reason of their close Union one with another.* 1.61 And so it is that by which one Christian doth feel ano∣ther's Estate. Therefore, if any seri∣ous Soul, in the House of the Poor, by the Violence of Temptation, at any time be overthrown, and the Ini∣quity of his heels doth overtake him though he flee away from it,* 1.62 but yet cannot escape it: Therefore is forced to fall by it. And so by this his fall, his Conscience become wounded, his Spirit become sorely broken,* 1.63 his Soul sorely terrified, his Peace even wholly

extinguished, his Joy fearfully ecclip∣sed: insomuch that his State is now become an heavy burden,* 1.64 too heavy for himself to bear. Then by vertue of this Sympathy, the Inhabitants of Be∣thania make this Estate their own. And thus they bear one anothers bur∣dens,* 1.65 and so fulfil the Law of Christ; Mourning for them that Mourn, Pray∣ing for them, Comforting of them, Administring all relief unto them, be∣ing even restless in themselves, until they see their Brethren again restor∣ed.

Yea, This Sympathy is so great in the House of the Poor, that we have known some who have made the State of others, so much their own, that they have offered unto God the very Com∣forts of their own Souls for them, and that with very great seriousness, and earnest Entreaties; till at last, the the Lord hath accepted thereof; and relieved the Afflicted Party, but with∣drew his Soul-refreshing Influences from the Sympathizing Person, leav∣ing the Sympathizer in right poor and low Estate. Insomuch, that some Complaints have been made to God, for the which he hath given, a mild and gentle Rebuke. By vertue of which, there hath been a sinking into great Patience, till the former State hath been recovered again. More∣over by vertue of this Divine Sym∣pathy,

they are Partakers of one a∣nothers joy:* 1.66 the which no Stranger unto it can intermeddle withal. And so they rejoyce with them that rejoyce, and are comforted in each others re∣lief. Therefore, Bethania appears as one entire single Body, and all the Members thereof, are concerned in each others Estate. Now, as it is so in Spiritual things, even so it is in Na∣tural things. Therefore, these three troublesome Words, Mine, Thine, and Our Own, are seldom the Native Lan∣guage of the House of the Poor. Neither yet doth this Sympathy stand between themselves alone, but also be∣tween Jesus our Saviour,* 1.67 and the whole Society of Bethania. So that his Bowels are turned in him towards them; and in all their Afflictions he is afflicted, and taketh Pity on the di∣stressed, and sendeth them Grace and Mercy from the Throne of Grace, to help in time of need.* 1.68 And then when they are restored, he doth rest in his Love towards them, and joyeth over them with Singing. And thus, when they are visited, he is visited; and when they are rejected, despised and neglected, he looketh upon himself to be concerned in it. Even so they al∣so on the other hand, when they hear his most Sacred Name Blasphemed, or taken in Vain, see his Truth de∣spised, his Mercies abused, or any

Dishonour brought unto him; are greatly concerned in it, and it is wounds in their own Souls, and pierceth more deep therein, then any thing they feel in themselves in any Case.

But this Sympathy between Chri∣stians and Christians, and between Christ and them,* 1.69 ends not only here. For in the fulness of times, when all things shall be gathered together into one, and the length, breadth, and height thereof become equal; as one entirely Compacted, and perfectly compleated Body. Then in this Estate poor Bethania shall put off all her Garments of Mourning, and be cloathed with Perfection of Glory, and so become the Lambs most Beautiful Bride; being now taken into Perso∣nal Union with himself: who is there∣fore Instated in his whole entire Pos∣sessions,* 1.70 insomuch that every one inheriteth all things. For there shall be no Inequality in the Reward of the Labourers, when Union and Sym∣pathy is fully compleated in the Glo∣rious Day of Bethania.

ELEVENTHLY.

Prayer in Bethania is a Divine Di∣scourse between mortal Men,* 1.71 and the immortal God; and therefore is per∣formed by the Inhabitants thereof, as all other Divine Exercises are, with great Reverence and godly Fear. It confisteth not so much of the Multi∣tude of Words, and Excellency of Speech, as in the Strength and Fer∣vency of Desire. Therefore the Pray∣ers of Divine Men,* 1.72 and also of Jesus our Saviour, was usually short in the Tongue, but very fervent and lasting in the goings forth of the Soul. And in this sense the Christians were exhorted to Pray continually, and without ceasing; and after this manner, the Elect of God do cry day and night unto him. But this cannot possibly be done by a continued Speech, and constant Ex∣ercise of the Tongue. For then all other Actions must in a manner be wholly suspended; and so one Duty would destroy another. Besides, we should thereby greatly weary the Lord with our Words;* 1.73 and also send our strength for nought. Therefore, as the Soul of man is a spiritual Essence,

it only is most meet in the out-going•• of it self, to make its Adresses to the Father of Spirits. Therefore, saith Paul, I will Pray with the Spirit, I will sing with the Spirit;* 1.74 and God 〈◊〉〈◊〉 my Witness whom I serve with my Spi∣rit. For bodily Exercise profiteth lit∣tle, or for a little time; but the con∣stant Exercises of the Spirit, are de∣lightful to God: Therefore it is the Desire of Bethania, when they have spread a thing before the Lord, in a few serious and weighty Words, to keep their Minds stedfast in a Praying Posture,* 1.75 waiting upon the Lord from whom is their Expectation, until they obtain their Hearts desire, the which being obtained, is a great Ex∣perience of Mercy, and engages the Soul in Songs of Praises.

But if at any time they have presen∣ted a thing before the Lord,* 1.76 that doth greatly concern the Ease of their Soul, or the comfort of their out∣ward Life, or have intreated for a Mercy, for Mercy-Rejecting Sinners, or have desired the Removing of some bodily Distemper, or natural Impedi∣ments from Natural or Christian Friends; and the Lord doth flatly de∣ny them, or long defer therein to an∣swer them,* 1.77 then they cast their Eye upon Jesus, who hath taught them to say, Our Father, thy Will be done. And in great Calmness of Soul,* 1.78 quiet∣ly sink down into the Will or God;

subjecting themselves as is most meet to the wise disposings of the Father of Spirits;* 1.79 yet in some cases the Lord al∣loweth of restless Importunity. And therefore Bethania will not hold her Peace, but wrestleth strongly with great Jehovah, until the Day-break of Mercy appears. And he being of a wonderful condescending Spirit, suf∣fers himself oftentimes to be overcome in such cases that be of great weight, about which he is importuned. So then Prayer is a serious business, and accordingly is very seriously perform∣ed,* 1.80 being mainly and chiefly the work of the Soul, about which the Tongue is but little concerned. But in great Babel, and also in the Earthly Jerusa∣lem, Prayer is wholly another business, and is mainly and principally the work of the Tongue, in which these two Cities have many very skillful Artists,* 1.81 who like the Heathens, seem to act as if they should be heard in their much speaking, but their Sacrifice is but as the Sacrifice of Fools, and like Smoak in the Nostrils of the Heart-searching God,* 1.82 who is greatly wearied with the Words of Men; Therefore Bethania is not rash with her Mouth, neither is her Heart hasty to utter Words, or a∣ny thing before God, knowing that he is in the Heavens, and she on Earth, therefore her Words are weighty,* 1.83 but few.

TWELFTHLY.

The Gesture used in Bethania in the time of Prayer, is such as becom∣eth serious men,* 1.84 when they are talking with an immortal God. And there∣fore in that Divine Exercise they ei∣ther bow their knees upon the Earth, or fall down flat with their faces upon the ground, or else stand upright upon their feet. In all or any of which gestures, they have the most glorious Majesty of God still in their Eye, whom in every part of his Worship, they desire to serve with great Reve∣rence and godly Fear.* 1.85 But this last gesture of standing, is most used in Bethania, when they are giving Thanks or pronouncing Blessings upon Persons, or craving them upon things they are to use. But as for that unseemly ge∣sture of sitting in the time of Prayer, although it be in frequent use among the careless Daughters in these Flesh-pleasing times,* 1.86 wherein men are Lovers of themselves; It is a great stranger in the Charter of Bethania, and therefore is but very seldom used there: and if at all, yet it is upon the Ac∣count of some Infirmity, proceeding

from Age or Weakness constraining thereunto; neither do they usually kneel upon Cushions, if ever at all in that Soul-Exercising time of Prayer. For they know that Christ had none in the Mount, when he continued all Night in Prayer to God; nor had So∣lomon,* 1.87 as yet appears, when he kneeled before the Lord, and before the Altar in the Temple. Neither do we find that Daniel used Cushions when he Prayed in his Chamber upon his Knees three times a day, with his Windows open towards Jerusalem; nor is it likely that there were any Cushions in the Mount of Olives, where our Sa∣viour kneeled down and Prayed in the time of his Agony;* 1.88 and it may be much supposed, that Paul had none when taking his leave of the Ephesians, he kneeled down and Prayed with them all. And to be sure, there were none on the Shore of Tyre,* 1.89 when Paul and his Companions kneeled down and Prayed. And it is very unlikely that James the Disciple of Jesus, used to kneel on Cushions, when his Knees were benummed like Camels Knees, and bereft of the sense of feeling, by reason of his continual kneeling in Sup∣plication to God, Euseb. Eccles. Hist. Lib. 2. Chap. 23. And therefore it is concluded in Bethania, that those things which are easy to the Body,* 1.90 are not always profitable for the Soul. And

therefore they used to suffer in the Flesh, and through the Divine Spirit morti∣fie the Deeds of the Body,* 1.91 that the Soul being unclogged of sensual De∣lights, may as with the Wings of a Dove, hasten its escape, and find rest in the Heavenly places. But if any shall instance Moses and David,* 1.92 about sitting to Pray. It is to be considered that Moses case was a case of Necessi∣ty; Therefore Aaron and Hurr when Moses was tyred, by reason of standing, and continual spreading of his Hands, took a Stone and sate upon it, and they held up his Hands between them. But this was when he could neither stand nor lift up his Hands, nor spread them out any longer: and as for Da∣vid,* 1.93 he went in and sate before the Lord, and then spake unto him, and after that he Prayed, in which most serious Exer∣cise his Practice was to kneel, as is said, Psal. 95.6. O come let us fall down, and let us kneel before the Lord our Maker. Therefore, as Charity doth not behave it self unseemly, neither doth it seek its own, either Ease, or any other de∣lightful things. Even so Bethania, who is greatly possessed of Divine Ver∣tue, taketh great care according to the uttermost of her Capacity, to avoid all superfluous Words, and needless Repetitions, long and tedious speak∣ings, with all unseemly Gestures, in that most serious and Divine Exercise of Prayer.

THIRTEENTHLY.

Time in Bethania is accounted a very precious Jewel,* 1.94 and therefore she is very careful of spending any part thereof in waste; for which cause the Inhabitants thereof are very much given to Diligence, being exercised in maintaining good Works or honest Trades, to such necessary uses, by which they may not be rendered Un∣fruitful, either in Church or State; and so glorious Elohim moved himself in vast Eternity; by vertue of which Motion, the whole Creation was pro∣duced; for it is written,* 1.95 And the Spi∣rit of the Lord moved upon the Waters, and so a moving and working God brought forth a moving and diligent Creation, and so every thing therein, except depraved from its natural state, hath still some proper kind of Em∣ployment: So the Sun,* 1.96 Moon and Stars in the Firmament of Heaven, duly observe their Motion and Order, and with great diligence, exactly perform their daily and yearly courses.* 1.97 The Fowls move and sing right Chearfully, and swiftly in the open Air, and pain∣fully build their Nests, provide their Food, bring forth their Young, and carefully feed them till they be able to

help or feed themselves, and then they seek their own Provisions.* 1.98 So also the Creatures on the Earth and in the Waters, Universally observe and shew forth a natural diligence; yea also in the Vegitable Kingdom among the Herbs, Plants and Trees, time and motion are carefully observed; the Trees in their proper Season send forth their tender Leaves, then their beau∣tiful Blossoms, and afterwards their desirable Fruit; the which being once perfected in ripeness, they deliver to whom they were dressed: So also the Seed in the Field & the Flowers in the Garden,* 1.99 are very diligent in their na∣ture, in the time that is allotted them, until their Fruit and Glory is brought to full perfection. But in Bethania there is far more diligence used then is among other Creatures,* 1.100 for when their Hands are busie upon the Earth, their Hearts are more diligently employed in Heaven; and while their Feet are walking among men below, their Souls are walking with God above; and here∣in they exceed all other Terestial Crea∣tures whatsoever, in that they can do many works at once,* 1.101 for they know that time is short, and that their bu∣siness requireth haste, therefore they are constrained to labour night and day, and have no time to spare for Idleness, for this is accounted by them a Monster in nature, and therefore

they fly from it as Moses fled from his transformed Rod, when it was turned from a Rod to a Serpent; and though Sleep, and Rest, and Bodily Nourishment, be all things very desira∣ble and pleasing to nature, yet they use as little of these as well they may, and what they use of these needful things at any time, their only design herein is to supply the necessities of nature, and to assist it in the exercise of Humane and Divine Affairs. But time, though never so precious, in it self, is of little or no account at all in Babel, for it is a City of Idleness and great Voluptuousness; they live, that they may eat; not like Bethania,* 1.102 who eats that they may live; they spend their precious time in Fleshly Pleasures, and call it Pastime, and so live many of them as if they had not proceeded out of the Loyns of him,* 1.103 who in the Sweat of his Brows was to eat his Bread:* 1.104 These are they which con∣sume the Creation, destroy the Earth, oppress the Poor, and spend their pre∣cious time in Vanity, till the Summer of time is past, and the Harvest of Grace be ended, who then will be forced to cry out too late, And we are not saved; but in Bethania,* 1.105 the City of Diligence, there ye may see the Work∣men building the Walls with a Tool in one Hand and a Weapon in the other, working out their own Salvation with

fear and great trembling, every on pressing forwards to the mark that i•• set before them,* 1.106 and exercised in that proper calling to which he is designed some as Porters at the Doors, some a•• Watchmen upon the Walls,* 1.107 others la•••• bouring in the outward Court, other again Worshiping in the Sanctuary and others Ministring before the Al∣tar, until all that is to be done in time is wholy finished, and then Eternity opens it self, and receives into her Bo∣some of everlasting Rest, this Labori∣ous and Painful City, Bethania.

FOƲRTEENTHLY.

There is no Swearing at all, either Judicial or Prophane, used in the little City Bethania, for Jesus our Saviour in his most famous Sermon, the which he Preached to his Hebrew Disciples,* 1.108 as he was with them in the Mount, hath fully repealed, that sometime a Law∣ful Custome; and James a Disciple of Jesus in his Epistle also written to He∣brews, among whom Swearing had been an usual Practise, layeth a straight Injunction on them, not to use it, say∣ing above all things, My Brethren, Swear not,* 1.109 neither by Heaven, nei∣ther by the Earth, neither by any other Oath, but let your Yea, be Yea, and

and your Nay, Nay, least ye fall into Condemnation; so that as it was Law∣ful in old time, to require an Eye for an Eye, and a Tooth for a Tooth, to hate their Enemies,* 1.110 and to put away their Wives for other causes then for Fornication; yet now in the more perfect and more glorious Dispensati∣ons, all these things, together with that of Swearing, are quite Repeal∣ed, and so those Oaths, the which in time past were carefully to be per∣formed, are not now at all to be made, and therefore those Judicial Oaths which in time past were unto men an end of strife,* 1.111 and are used by them still for that end, yet it is not to be so among Christians; for it is not said, An Oath for Confirmation is unto us an end of stife, nor that we verily Swear by the greater; but it is said, Men ve∣rily Swear by the greater, and an Oath for Confirmation is to them an end of strife;* 1.112 and Christians are not to follow the Examples of men, but carefully to observe the Precepts of Christ. And there is no City in the whole World that is more faithful in their Allegi∣ance to Princes then Bethania, nor that hath lived more Peaceable under their Government in any Age then she;* 1.113 so that if they Magisterially com∣pel her to go with them a Mile, she goeth with them twain; and if they Magisterially smite her on the one

Cheek,* 1.114 she turneth to them the other; and if they Magisterially take away her Goods, she asketh them not again. But yet further, There is nothing in the whole Charter of Bethania, from first to last, that may in the least war∣rant her to Swear upon such a Book, wherein Swearing is so flatly forbidden, therefore she concludeth that the Root of this whole matter was Planted first in Babel, and from thence sprang up as a custome in the Earthly Jerusa∣lem; but Bethania is a little City, that hath little or no Affinity with any of these.

FIFTEENTHLY.

When Persecution ariseth against Bethania,* 1.115 as often times it cometh to pass, for great Babel cannot endure this poor little City, and therefore the great King cometh oft against it; yet when he cometh sitting upon a Seat of Violence, they take but little notice of him; for the poor wise man who is the Keeper of this City, hath wit enough to cicumvent the greatest de∣signs of Humane or Iufernal Enemies and Furies; therefore they cast their whole care upon him, who they know greatly careth for their Souls; and their great care is on the other hand when

they are brought before the Judgment Seat of men, to beware of men,* 1.116 least by them they should be intangled in the crooked Paths of Error: And in the next place, to maintain a constant Testimony unto the Manifest Truths of the Blessed Lamb; that so Truth may not fall in the Streets for want of Suffering Pillars to uphold it. Then as for their Lives, they love them not unto Death,* 1.117 who also suffer joyfully the spoyling of their fading Treasures; steadfastly believing, that all things shall work together for the best, and that there shall not one Hair of their Head perish; and seeing that a Spar∣row cannot fall to the ground without their Heavenly Father, and that the Power of Darkness hath but one Hour, and so is limited both to Time and Measure. Therefore, if it be told them, as it was told to Christ, That a cruel Herod seeks to kill them: Yet they are ready to answer and say with him, Behold, We must Work to day and to morrow;* 1.118 and in the Morning of Prosperity must sow our Seed, and in the Evening of Adversity, must not withold our Hands. For they know the Truth is sometimes planted in Blood, and the Sufferings of some Christians,* 1.119 have been the Conversion of others. So that a sharp Winter may, and doth oftentimes produce a fruitful Harvest. Therefore, the manner of Trading in

this City,* 1.120 greatly differeth from the manner of Trading in other Cities; for the Earthly Jerusalem, when she heareth of a storm of Violence, let∣teth fall much of her Trading is Truth and Vertue; but Bethania in∣creaseth hers the more. And when the Robbers begin to Exalt them∣selves to Establish the Vision, then this City bringeth forth the best of her Wares: Their Prayers now are most Fervent, and their Sermons most Di∣vine, their manner of Life most Cir∣cumspect, and their Faith very sted∣fast;* 1.121 their Hope reacheth furthest within the Vaile, their Charity is now more strong than Death, and all their Graces takes the deepest or firmest Root. So the Innocent stirreth up a∣gainst the Hypocrite, the Righteous also holdeth on his way, and he that hath Clean Hands, shall grow stronger and stronger. At last, Bethania com∣eth out of her Tribulation, having washed their Robes,* 1.122 and made them white in the Blood of the Lamb; and so she enjoyeth a Life, which Death can never approach unto; and a Sub∣stance that no Thieves can steal away; inheriting a joy,* 1.123 which shall never more be Ecclipsed with sorrow, in the glorious Morning of Bethania.

SIXTEENTHLY.

The frequent Discourse in Betha∣nia, is for the most part very savou∣ry;* 1.124 and their Words do generally, that are the Inhabitants thereof, stand for something; and they are very careful of avoiding Superfluity of Speech, knowing, That of every idle Word that men shall speak,* 1.125 they must give an Account thereof in the Day of Judgment. Therfore, their Words are very much seasoned with Grace; designed in Spiritual Things, namely, for the Edification of the Hearers: and in Natural Things, to Express the Con∣ceptions of the Mind touching hu∣mane Affairs: otherwise, they are very much given to Silence, being swift to hear, slow to speak, carefully keeping the Bridle upon the Tongue,* 1.126 least that unruly Member run head∣long into Disorder, and so the Heart be quite deceived, and all their Reli∣gion prove to be a meer Vanity; For in the Multitude of Words, there wanteth not Sin;* 1.127 and he that re∣straineth his Lips is wise. And they consider, that God hath given unto men, two Eyes, two Ears, two Hands,

and two Feet, yet but one Tongue; that the Actions of all these might be twice as much as the Tongue shall speak. Therefore, when any of the Inhabitants of Bethania meet toge∣ther,* 1.128 and there be some Divine Mat∣ter about to be uttered; they all wait and hear in Silence, carefully avoiding all Interruptions; and if any thing be wanting that ought to have been spo∣ken, another supplyeth that Defect; when the first hath left off speaking; and so all things are done to good pur∣pose, in much Decency and Order.* 1.129 For to speak two or three at once, ei∣ther in Humane or Divine Matters, is counted ridiculous and a meer Con∣fusion, proper only to Babel. But if they have no Divine matter to Communicate,* 1.130 nor yet any Natural Thing that is needful to be spoken, then they retire themselves into some serious Exercises of the Soul; and in the Multitude of such thoughts within them, they meet with great Consolation from the Father of Spi∣rits,* 1.131 whose Heavenly Vertue is a quickning Influence to every true Bethanian.

SEVENTEENTHLY.

Laughter in Bethania is counted madness,* 1.132 and like the crackling of Thorns under a pot, being a Vanity that springeth up in a carnal Mind; and it is frequently found among such kind of Persons who are hastening in∣to Eternal Mournings. For the Tri∣umphing of the wicked is but very short,* 1.133 and the Joy of the Hypocrite but for a moment. Therefore saith Jesus, Woe to you that laugh now, for ye shall mourn and weep. This unseemly Vanity is none of the first Actions of innocent Age; for some of the first Actions of a Child are to weep, and after it hath lived about forty days in the World, it then will begin to smile, but it is a great while before it breaks out into plain Laugh∣ter. Therefore this meer Vanity is wholly of this World, unto which de∣praved Nature inclines after it hath li∣ved a little while in it. And there∣fore, when the Souls of men begin again to return out of this World, into their first Estate; some of their first Actions in which they are usually found, are Sorrow, Fear and Mourning,* 1.134 and

so that precious Seed,* 1.135 from whence Divine Vertue and Nature springs up in the Soul, is known to be sown in Tears; yet those that go forth of this World weeping, bearing this precious Seed from whence Divine Vertue springs,* 1.136 shall certainly enter the World to come Rejoycing in the glorious Reaping-time of the Effects of Vertue. So Jesus our Saviour, while in this World,* 1.137 was a man of Sorrows, and acquainted with Grief, and oftentimes known to weep, but never known to laugh at any time. Even so all true Bethanians being instructed with the very same Spirit, are usually found as mourning Doves of the Valley.* 1.138 And though Jesus had not, and Christians may not be supposed to have any true cause of Sorrow, with Respect to themselves, yet with Respect to others, there is still now in them, as there was heretofore in him, Occasion e∣nough for mourning. And as for the Christians, the Sins of their Youth, and the Errors of their former Li••••,* 1.139 together with the present Dangers that attend the Wilderness Passage, mak∣eth their Walks oftentimes a Vale of Tears.* 1.140 Yet as Jesus our Saviour did sometimes rejoyce in Spirit,* 1.141 and also gave forth true Tokens thereof to others; even so the Poor in Spirit, sometimes greatly rejoyce in the in∣ward man; especially when they can

see the morning without Clouds,* 1.142 and shew forth such Signs thereof, by a chearful Countenance, which will ma∣nifest to others that they are refresh∣ed. But forasmuch as their walking is in the Spirit, and Laughter is a more fleshly Vanity; Therefore, a more sollid grave Countenance, with a sober and discreet Behaviour in all Estates and Actions of the outward Life, is of great Estimation and frequent use in Bethania.

EIGHTEENTHLY.

The Apparel in Bethania is very modest, and for the most part,* 1.143 is used in plain Necessity, to cover the Se∣crets of fallen Nature, and to fence it against the Influences of cold. But the Fashions of the World are a great Abomination in the House of the Poor,* 1.144 and are more proper to the Mo∣ther of Harlots, and the Faithly Je∣rusalem, the Society of careless Daugh∣ters, than that City whose Name is Bethania, whose Inhabitants do well know, that this World is not their Na∣tive Countrey; but was at first the Kingdom of those Creatures, that have no rational Spirit; and that man

when by reason of Sin, he was thrust out of his own Kingdom, which was Paradice; was permitted to dwell in it a little while only as a Stranger, and his first Garments were only Fig∣leaves,* 1.145 but these were of his own ma∣king: His second Garments were Coats made of Skins, and these were of the Lords making, which was partly to note unto him, that as he was now fal∣len into the Kingdom of the Beasts, even so their Habit did most become him; but man was not contented with this Fashion, therefore his roving fancy run through the whole Terrestial World,* 1.146 and of the Mines of the Earth he borrowed great store of Gold and and Silver, and then gloryed in it as if it were his own proper Substance. Then he went out also, and borrowed the Fleeces of Beasts, of which he made him Garments of divers Fashions, and shod his Feet with their Skins; extra∣cting fine Linnen out of the Earth, and procured Silk from the Silk-worms Bowels. Of these things man made himself a shining Mortal; and glory∣eth in his borrowed Substance, as if by right of Nature it had been his own; when indeed it is no such mat∣ter, for he is born wholly Naked, and cometh into this World only as a Stranger, and leaveth it again only pos∣sessed with a few Grave-Cloaths,* 1.147 but all the rest of his borrowed Substance

is left behind: yet there is one more Vanity and great Impiety,* 1.148 that seem∣ed to spring among men in these our very times, the which Bethania great∣ly Detesteth; That whereas Women have one only Natural Ornament which is their Hair, given them by Nature also for a Covering:* 1.149 the which man borroweth now of them, whereof he now maketh himself an Effeminate Monster, much resembling those Lo∣custs which ascended out of the Bot∣tomless Pitt, whose Faces were as the faces of Men; but their Hair was as the Hair of Women. And whereas other Creatures who know the Myste∣ries of their own Kingdom, which is this World, do by the meer instinct of Nature perform very ingenious A∣ctions,* 1.150 as the Spider thereby to weave his curious Web; the Bird to build his ingenious Nest; the Bee to make his dainty Comb: Man knoweth only little, but what he getteth by Art, or is given him by Revelation;* 1.151 He knoweth not how to speak a Language till he hath learned it; nor to prepare his Food, or make his Garments, nor yet to build himself an Habitation: and with very great Difficulty, and that but rarely neither, he findeth out Physick to relieve himself against the Impediments of Nature. Therefore Bethania most clearly perceiveth, that man is only a stranger in this World

because he is so naturally unskilful in the Affairs of it,* 1.152 and possesseth so lit∣tle of the fulness thereof, but such things, for which things he is con∣strained to be beholding to other Creatures. Therefore she casteth a∣way the Pride and Vanity of Babel,* 1.153 as also the sensual Delights of the earth∣ly Jerusalem, and betaketh her self to a sober,* 1.154 modest, self-denying kind of Life; Embracing the Cross, and E∣steeming the Reproach of Christ greater Riches then all the Glory and Treasure of this present World; Re∣joycing greatly in that her Soul is beau∣tified and inriched with the inward Ornaments and substantial Riches of Divine Vertue, waiting therein to shine forth at last in her Glorious Pa∣radisical Body; when Jesus shall vi∣sit the second Time, Poor Despised Bethania.

NINETEENTHLY.

Marriage is Honourable in Betha∣nia,* 1.155 and the Bed Undefiled, yet Vir∣ginity is greatly preferred. For this was the Estate of Angels in their first Creation, and in that State they did perfectly remain. In that Estate God

Created man in the Beginning, but he soon left it, and after fell a fearful Fall. In this Estate of Virginity Je∣sus our Saviour continued all the time of his abode in this World;* 1.156 in this Estate, the Virgin-Mother of our Lord having compassed a Man, and so fulfilling the Sacred Prophecy, con∣tinued also till the time of Her De∣parture out of this World. For the Lord God of Israel having entred through the East-gate of her Sancti∣fied Womb, shut it afterwards perpe∣tually,* 1.157 that so no other man might enter in thereby any more. In this Estate shall Blessed Souls again appear in the Glorious Resurrection of just Men,* 1.158 and be as the Angels of Hea∣ven in that World, where Marrying and giving in Marriage is wholly out of Date; yea the state of the Church of Christ in the highest Degree of her Perfection,* 1.159 that she arriveth unto in this World, is a State of Spiritual Virginity, and in it she is Espoused unto the Blessed Lamb, of whom she is then a faithful Follower. There∣fore no marvail if Natural and Spiri∣tual Virginity be of very high Esti∣mation in Bethania.* 1.160 Nevertheless all her Inhabitants are left free to choose a Married or a single State as they were able to bear it; only it is utterly unlawful there to mingle in Matrimo∣nial Conjunction,* 1.161 with any but those

only that are within the Liberties of her own Corporation,* 1.162 and have learn∣ed of Jesus our Saviour to embrace such Principles, and to walk in those steps of Vertue which are approved and owned in her Divine Charter; nei∣ther is it at all the practice of this little City to go out unto great Babel,* 1.163 or the Ministers of the worldly Churches, to seek their assistance in the celebration of such Marriages as are concluded be∣tween the Members of her own Socie∣ty; but all her Marriages are cele∣brated within her own Corporation, the which are performed there with very great Solemnity, as is meet in so weighty a case; therefore when any of the Inhabitants of this City have engaged themselves to each other by and in a Matrimonial Covenant, then they present themselves before some considerable Assembly in Bethania,* 1.164 and there in a very grave and serious manner publish their secret Contract; the which being accomplished, cer∣tain special Witnesses unto this solemn Marriage, record their Names in the Register-Book of this Society; after which, serious Prayers are made to the God of Heaven,* 1.165 who at first was plea∣sed to make two of one, so now that he would make one of two again. After which the Parties are dismissed with some grave Admonition about the state of Marriage,* 1.166 and exhorted to live as is

meet for Christians in that estate, ac∣cording to the divine Charter of Be∣thania.

TWENTIETHLY.

Watching,* 1.167 in Bethania is accounted of great necessity, and is the last work of a Christsan, being a constant Exer∣cise of the Soul; after the Warfare is wholly ended, it is to be a Compa∣nion with all Actions and Enjoyments, and to attend diligently on every State. The Bethanians divide it in∣to three Parts, and desire to be found always in that Posture, in which every one of them may be performed.

The first Part of Watching is an Abstenance from Sleep at some times,* 1.168 and to use as little thereof at all times as well you may: For they know that Sleeping began the Fall of man, and something else helped it forwards, but eating fully compleated it.* 1.169 Sleep is very near of kinn to Death, therefore hath the very same Name with it, and so is an unmeet Exercise for living Souls, for it consumeth much preci∣ous time; and the Excess thereof greatly stupifieth the sensitive Life,* 1.170 and maketh indisposed to the Exer∣cises

of Eternity. It extends no fur∣ther than the Animal Kingdom, and so wholly ends in Death, and is ne∣ver seen any more after the Resur∣rection. Both the Heathens and Chri∣stians have shunned it as much as they could,* 1.171 for it is in the Excess thereof, often reproved by an awakened Conscience. We read of very many Actions of Christ, but very little of his sleeping. Once he was found sleeping on a Pillow, while the Ship was tossed,* 1.172 and the Disciples terrified, but he quickly awoke, and wrought a Miracle. The Gospel-Ministers who are appointed by Christ to a∣waken Spiritual Sleepers, have been often themselves Exercised in Watch∣ings.* 1.173 So saith Paul, In Stripes, in Imprisonments, in Travels, in La∣bours, in Watchings, in Fastings; yet further, in Weariness and Pain∣fulness, in Watchings often, in Hun∣ger and Thirst, in Cold and Naked∣ness. Therefore, though Sleep be pleasing and incident to Nature, yet the Cross of Christ doth Crucifie the Superfluity thereof in all true Betha∣nians.

But the second Degree of Watch∣ing, is a careful observing of the out∣goings of the Soul in all its Exercises and Imployments;* 1.174 for there be Snares attending upon every State; yea Eden it self was not secure from them; and

seeing the Soul is so apt to wander, before it is fixed in the immutable State,* 1.175 therefore the Man of God is to be watchful in all things; and Pray∣er it self, that most serious Business, is carefully to be attended with it. For if the vigilant Enemy cannot di∣stract us by gross Corruptions,* 1.176 yet he will endeavour to do it by unseason∣able Exercises. The Soul that is dis∣possessed of an unclean Spirit, being swept and garnished with many Ver∣tues, may be Re-possessed again through want of Watchfulness, with Seven Spirits worse than the former. Decayes are incident to all unfixed things,* 1.177 therefore the Church of E∣phesus left her first Love, unto which she is advised again to return,* 1.178 and keep the same with Watchfulness. Blessed therefore is he that Watcheth and keepeth his Garments, least he walk Naked, and they see his Shame.

The Third Part of Watching, is an earnest Expectation of the Accom∣plishment of all Gods Gracious Pro∣mises;* 1.179 yet he that believeth, maketh not haste, but quietly waiteth till the Vision shall speak. Therefore Be∣thania is Porter at the Door of her own Heart, and watcheth to open to Christ, in all his Appearances, that she may answer him in all his Re∣quirements, and so become a Follower of the Lamb,* 1.180 whithersoever he goeth,

in all things expecting to be supplyed with that Grace,* 1.181 which is suffieient for every State, and so quietly endu∣ring the Burden and Heat of the day, watching dilligently for his Glorious Appearance, who then will call watchful Bethania into a perfect Rest, in Eternal Joy.

ONE and TWENTIETHLY.

Fasting in Bethania is of great An∣tiquity, and was first commanded in Eden; especially from some things, of the Tree of Knowledge, of Good and Evil;* 1.182 and it hath run through all Dispensations from the Beginning until this time, in which serious Exercise, many Holy Men of God have been very famous: yea, those that have been filled most with God, have of∣ten enjoyed the least of Creatures. Moses fasted twice forty days, yet in that time he was close with him,* 1.183 and came from him with a shining Face. Elijah fasted forty days, and at last God sent for him from Earth to Hea∣ven. Daniel he fasted three full Weeks, though not from all kind of Food, yet from that which was ac∣counted pleasing; and he was a man

greatly beloved. David chastened his Soul with fasting, and he saith, That his Knees were grown weak thereby,* 1.184 yet he was a man dear unto God, and sometimes enjoyed much of his presence.* 1.185 Esther was a very Glorious Queen, yet in a weighty case, yielded her self unto three days fasting. Jesus our Saviour, fasted forty Days and forty Nights,* 1.186 in the beginning of his most Sacred Mini∣stry. So likewise his Apostles and approved Ministers were, and are of∣ten in Fastings.* 1.187 Hannah served God with Fastings and Prayer, Night and Day. Christ gave Directions to his Disciples about fasting, and the Di∣sciples of John were Exercised there∣in. It was not only found among Jews and Christians,* 1.188 but Heathens al∣so were famous in it. For King Da∣rius passed the Night in Fasting,* 1.189 and the Prayers of Cornelius were per∣formed with it. Therefore it is an approved, and a dilligent observed Custom in the City Bethania, who al∣so for divers Ends, and in divers Man∣ners observeth the same. Sometimes it is used for the chastening of the Soul,* 1.190 and beating down of the Body, that the Flesh may become weak, and the Spirit strengthned in Vertue. At other times, when they go about any weighty Undertaking, or desire to obtain any special Mercy, or to re∣move

any sore Affliction, all or any of these are attempted and managed by Prayer and Fasting.* 1.191 If there be a publick Design on foot, then Fasting is publick also; yet not made common to any but only those who are concerned in it.* 1.192 These retire themselves into the greatest Retirement as possible may be, and there with earnest Pray∣ers and silent Groans, with frequent Sighs of Soul to God, spend their time in most serious manner,* 1.193 little minding their own Ease, or moving from place to place, except in great Necessity, suspending all other Acti∣ons but those only that appertain to the present Exercise, else it is not Fa∣sting;* 1.194 for Fasting is an Abstenance. Neither do they mind any business, nor take any Food or Natural Refresh∣ment, but with great Watchfulness keep their Minds retired to the Lord, waiting to see how he appeareth unto their Souls. And all their time is not spent in speaking Words, but mostly in the Exercise of their Soul, and working of the Mind with the Lord.* 1.195 But private Fasts, if it be to beat down the Body, and bring it into Subjection, that it may not be too strong for the Soul; then that kind of Fasting is accompanied with Labour, or any Exercise whatsoever. But if it be for obtaining any special Mercy, or for the removing of any sore Afflicti∣on,

or for Assistance against any dan∣gerous Temptation, or for the sub∣duing of any prevailing Corruption; ••hen it is performed in great Retire∣ment.* 1.196 And so Wives and Husbands withdraw themselves from one another, during that time of Fasting; the which, if it be for many days, then they take a little Food and a little Wa∣ter, and after enjoy each others Com∣pany again,* 1.197 with such moderate Re∣freshments of Nature, that will stand with Christian Sobriety. But much Wine and strong Beer, and dainty Meats, and gorgeous Apparel, with soft and pleasant Resting places, being inconsistent with the state of Pilgrims,* 1.198 are therefore meer Strangers in Be∣thania.

TWO and TWENTIETHLY.

Singing of Psalms in Bethania, is a certain Divine and Spiritual Exercise, by which the Inhabitants thereof do ce∣lebrate the Praises of the most High God, and it is mainly and chiefly an Exercise of the Soul, being performed by the lifting up of the Soul and Spirit unto great Jehovah;* 1.199 and this Divine Mirth springeth up in the Souls of those who

are in Experience of some Spiritual Refreshments.* 1.200 Therefore, when any is merry, they sing Psalms, in which they teach and admonish one another with Hymns and spiritual Songs singing with Grace in their Hearts to the Lord,* 1.201 speaking also to them∣selves in Psalms and Hymns, and Spi∣ritual Songs; making Melody in their Hearts to the Lord; giving thanks always for all things, unto God, and the Father in the Name of our Lord Je∣sus Christ.* 1.202 So Jesus our Saviour re∣joyced in Spirit, and then said, I thank Thee,* 1.203 O Father, &c. Even so David lifted up his Soul to God, and then set his Soul to bless his Holy Name; and Job caused the Widows Heart to sing. Even so faith the Lord, My Servants shall sing for joy of Heart, for I have satiated the weary Soul, and I have Replenished every Sorrowful Soul. By all which, and much more that might be said, it appeareth that singing is a Work of the Heart and Soul, the which being inwardly refreshed, cal∣leth to the Tongue to awake and de∣clare it.* 1.204 And it is only proper to those and none but those, who are in Com∣munion with the Blessed Lamb, in some of Sions Glory. For none can learn these Spiritual Songs,* 1.205 but such who are Redeemed from an Earthly State, and have gotten the Victory over the Beast, and over his Image, and over

his Mark, and over the Number of his Name, so that it be the Redeemed of the Lord whom he hath recovered from Spiritual Babylon, that can say and sing,* 1.206 Thy Mercy endureth for ever. Therefore, Singing of Psalms, and Spiritual Songs,* 1.207 is no Gospel-Or∣dinance, neither is every individual Member of Gospel-Churches able to perform it: But it is properly a Go∣spel-Gift, and only belongs to those into whose Mouth the Lord hath put the New Song; For who can sing the Songs of Sion, while they sit by the Waters of Babylon? who though they do often remember her, and greatly desire to be there, yet they cannot sing her Songs: But their going forth is with Weeping, and they sow their precious Seed in Tears;* 1.208 working out their own Salvation with Fear and Trembling; yet at last they rejoyce as in the joy of Harvest, and the ran∣somed of the Lord do return and come to Sion with Songs of Delive∣rance. Nevertheless, there be some in Gospel-Churches, who have both Power and Right to Sing, and they do it partly to Express the joy of their own Spirits,* 1.209 and partly for the Edifi¦cation of others, In which Song they set forth the Glorious Acts of God, his great Love to mortal men, the precious things to come, the Soul-re∣freshing Supper of the Lamb, the

Blessed Union between Christ a•••• his Spouse,* 1.210 and such like. Therefore to these it is a peculiar Gift; A•••• that Spirit that giveth the Gift of Do∣ctrine, of Revelation, of Tongue•• of Interpretation, doth also give th•• Gift of a Psalm;* 1.211 and as every 〈◊〉〈◊〉 hath received the Gift of any kind 〈◊〉〈◊〉 Nature whatsoever;* 1.212 even so he is 〈◊〉〈◊〉 Minister as a good Steward of the manifold Grace of God and to wait up•••• his proper Ministry, with great Diligent for the Glory of God, & for the Edificati∣on of all that hears, that all may learn 〈◊〉〈◊〉 all may be comforted.* 1.213 So that every th•••••• is done by Gift in Bethania.* 1.214 And 〈◊〉〈◊〉 for Art and Craft, they leave it to th•••• Crafts-men of Babel;* 1.215 for God 〈◊〉〈◊〉 not be Worshiped with strange Fite•••• but is looking into the Churches for spiritual Worship, and spiritual Wor¦shippers; and therefore Paul would Pray in the Spirit, and Sing in the Spirit, and the Preachers would Preach as the Spirit gave them Ʋtterance. But if any say, We have not such Gifts now, and therefore cannot Act by them. It is answered in Bethania, That o•••• Cause is our being so full of Art. And so when the Crafts-men bid us sing,* 1.216 then we sing, and they put the Song into our Mouths, when indeed the Lord should put it there. And so when we should weep, because by the Waters of Ba∣bylon, we fall to singing,* 1.217 according as

men do teach us, otherwise we could not sing our selves. So that we may see, that we be yet within the Limits of Babel, but do not hearken to the Voice that saith,* 1.218 Come out of her my People; and again, Go out of the Ci∣ty into the Field. Therefore Betha∣nia, who is poor in Spirit, and hath left Art and Craft to Babel, and to the Earthly Jerusalem; if any of them have a Gift to Preach,* 1.219 then he preach∣eth according to his Gift, and all the rest are silent while he Preacheth; and so it is observed also in Prayer, and all the rest are silent, only Act in their Spirits,* 1.220 And so if any have the Gift of a Psalm, then he only singeth to whom the Psalm is given, but all the rest hold their Pe••ce, and are Ex∣ercised only in their Spirits, and so are Edified. For if all the whole Con∣gregation should say the same Words,* 1.221 after the Preacher hath said them, it would be great Confusion; and if all should Pray the same Words that the Minister prayeth, it would appear Ri∣diculous. Even so, when one singeth by a Gift, and all that are present sing the same things after, or with him, is it not great Confusion and Disorder? For he only singeth by a Gift, and all the rest learn of him, and speak his Words, and so are whol∣ly guided by another,* 1.222 and there is no∣thing springeth from any Root of

Matter in themselves; and after this manner we may teach divers Birds to say, what we have said to them: Yea, Prophane Persons, and Carnal Pro∣fessors, that have nothing of Divini∣ty in them, may sing as well as the most Divine and Spiritual. There∣fore this cannot be Gospel-Worship which consisteth not in bodily Exer∣cise,* 1.223 but in Spirit and Truth; an•• therefore we are to observe a spiritual Method in the Management of it. A•••• did not sing in the time of the Law for there were Masters of the Musick who did instruct and order the Singe•• in the Exercise of Songs.* 1.224 These were Asaph, Heman, Ethan and Jeduthan Asaph and Heman were Seers in the Words of God, and These with their Brethren was set over the Song, to in∣struct and train up Singers in that Di∣vine Exercise; and the Number of them with their Brethren, that were instru∣cted in the Songs of the Lord, Al•• that were Cunning, was Two Hundred Fourscore and Eight;* 1.225 but this was during the time of the first Taber∣nacle and Temple, which was called, A Worldy Sanctuary. And yet that Service of the Song was only pecu∣liar to those who were instructed in it. But we are now, or should be at least under a more Spiritual Ministration. Therefore all our Service should be done in Spirit,* 1.226 also in Newness of Spi∣rit,

and not the Oldness of the Let∣ter.* 1.227 Now when the Spirit of the Holy God hath inspired the Spirits, and Refreshed the Souls of any of the Inhabitants of Bethania; so that the Tongue of the Dumb is prepared to sing;* 1.228 then the Hearts in which the Root of the Song doth lye, Inditeth a good Matter, and so they have li∣berty to use their Tongues for ought appears, and sing in Metre or in Prose, as the Song of Moses, and De∣borah,* 1.229 and David. Also the Song of Jesus, when he rejoyced in Spirit, and said, &c. Moreover, the Song of the Four Living Creatures, and the Twenty Four Elders, is in Prose, both in English and Greek. For they said, Thou art worthy to take the Book,* 1.230 and to open the Seven Seals thereof; for thou wast slain, and hast Redeem∣ed us to God by thy Blood, &c. So the Song that was sung upon the Sea of Glass, is uttered in Prose; for they sing the Song of Moses, and the Song of the Lamb, saying, Great and Marvellous are thy Works, Lord God Almighty, just and true are thy Ways, thou King of Saints. Even so also the Song at the fall of Babylon, which is an Hebrew Song, is in Prose, and is concluded by the Four Living Crea∣tures, and Twenty Four Elders,* 1.231 in these two Hebrew Words, Amen, Hal∣lelujah; yet they sometimes, and often

use a certain kind of Metre, not ex∣actly according to the Method of the Poets, which only Elevateth the Affections of the sensitive Life, but in the Spirits Dialect; and such that pierceth through the sensitive. Life, into the rational Soul, and Edifieth it; which is the only Design of Divinity, in all its various Opera∣tions.

So then, Singing of Psalms is u∣sed in Bethania, For the Song of Hosannah was sung very near it;* 1.232 but it is used there as a Gift of the Holy Spirit, peculiar only to him that hath it; and not as an Ordi∣nance of God, which respecteth all. Yet nevertheless, Praising of God is an Ordinance of God, according to the Principles of Nature, proper to all Creatures; and so all the Works of God do Praise him, but do not Sing unto him, except only when their Spirits are Elevated; and then the Trees of the Wood sing out and clap their Hands,* 1.233 when the Celestial Influences have quickened them, in the Spring and Summer: and their Voice is uttered in their Leaves, Blossoms, and Fruit. But when those Influences are with∣drawn, then they retire, and are si∣lent all the Winter Season; and so the Sun, Moon and Stars,* 1.234 do Praise the Lord by the Influences of his

own Vertue that is in them; yea Dra∣gons, and all Deeps, Fire, Hail, Snow, Stormy Wind, Mountains, Trees, Cedars, Beafts, Cattle, Creep∣ing Things, Flying Fowls, all these,* 1.235 in their proper Nature, Praise the Lord, and Sing unto him in that Sea∣son when he putteth the Song into their Mouth.

Notes

• * 1.1

  Heb. 10.28.
• * 1.2

  Acts 20.7. 1 Cor. 11.20. Heb. 12.28. Psal. 89.7. 1 Chron. 22.19. 1 Cor. 7.22. Mat. 26.40. Isa. 42.4. Job 22.22. Jer. 15.16. Psal. 119.24. Isa. 44.4. Psal. 119.98, 99, 100. Ephes. 1.18. Psal. 119.93. Cant. 6.11. Psal. 23.2. John 6.45. Gen. 27.27. Isa. 5.13.
• * 1.3

  Acts 3.21. Isa. 58.3. Verse 13.
• * 1.4

  Acts 5.1.2. Verse 5. Verse 10.
• * 1.5

  Isa. 32.9. & 12. Ephes. 4.30.
• * 1.6

  Hos. 9.14. Jer. 17.6. Isa. 24.16. Psal. 106.15. Job 16.18. Isa 58.2.
• * 1.7

  2 Tim. 3.7. Jude 5.11. Isa. 65.23.
• * 1.8

  Luke so. 4. 2 Kings 4.29. Hab, 2.20. Psal. 104.34. Psal. 94.19. Mat. 22.11. Chap. 18.21. 1 Cor. 13.5. Eccles. 3.1. 1 Pet. 3.8.
• * 1.9

  Phil. 3.8.
• * 1.10

  1 Kings 17.13. Luke 10.42.
• * 1.11

  John 9.61.
• * 1.12

  Exod. 31.18.
• * 1.13

  Rom. 16.4.
• * 1.14

  Mat. 5.47.
• * 1.15

  Rom. 12.9, 10.
• * 1.16

  1 Cor. 14.40.
• * 1.17

  Mat. 18.15, 16, 17.
• * 1.18

  1 Sam. 15.23.
• * 1.19

  Deut. 18.10.
• * 1.20

  Rom. 12.11. 2 Tim. 3.18. 1 Thess. 5.14.
• * 1.21

  1 Tim. 5.11,
• * 1.22

  Luke 13.7. John 15.6.
• * 1.23

  1 Cor. 6.9, 10.
• * 1.24

  Deut. 13.6. Verse 8. James 2.1.
• * 1.25

  1 Cor. 16.14. 1 Cor. 5.5, 6, 7. Josh. 7.20. Verse 24.28. 1 Cor. 4.19. 2 Cor. 13.2. Phil. 2.3. 2 Tim. 2.24, 28.
• * 1.26

  Lev. 13 45, 46. 1 Cor. 5.13.
• * 1.27

  1 Tim. 5.20.
• * 1.28

  Rev. 2.2. Verse 20. 2 Sam, 12.12.
• * 1.29

  Num. 12.13, 14, 15. 2 Sam. 12.14. Psal. 38.5. Psal. 39.11.
• * 1.30

  2 Cor. 2.5, 6.7. Mat. 3.8.
• * 1.31

  Dan. 9.20. Ezra 9.5, 6. Gal, 2.9. Col. 3.17.
• * 1.32

  Rev. 3.19. Job 33.17. Jer. 19.29, & 30.
• * 1.33

  1 Tim. 5.20.
• * 1.34

  Isa. 39.11.
• * 1.35

  Psal. 6.1. Psal. 38.1. ver. 5. 1 Tim. 5.24. 1 Cor. 11.32. Rev. 3.19.
• * 1.36

  Mark 8.33. Prov. 9.8. Job 12.15.
• * 1.37

  Psal. 14.5. Prov. 27.6.
• * 1.38

  Luke 17.3. Lev. 19.17.
• * 1.39

  Tit. 2.15.
• * 1.40

  2 Tim. 4.2.
• * 1.41

  Tit. 1.13.
• * 1.42

  2 Tim. 3.16.17. 1 Tim. 5.13. 1 Pet. 4.15. Tit. 2.13. Rev. 3.16.17. ver. 19.
• * 1.43

  2 Pet. 2.16.
• * 1.44

  Rom. 13.14. 2 Tim. 4.3.
• * 1.45

  1 Cor. 3.15.
• * 1.46

  1 Tim. 6.4, 5. 2 Pet. 2.1.
• * 1.47

  2 Tim. 2.17.
• * 1.48

  1 Cor. 8.6.
• * 1.49

  Jude 4.
• * 1.50

  Tit. 3.10.11. Luke 15.11.
• * 1.51

  Isa. 59 5. Chap. 11.18.
• * 1.52

  Exod. 12.6.8. 1 Cor. 11.20. Acts 20.7. Psal. 55.14. Psal. 42.4. Rom. 6.17. Eze. 43.11. ver. 8. Rev. 11.2.
• * 1.53

  Rev. 2.17. Heb. 9.4. John 10.9. 1 Cor. 5.2. John 10.9.
• * 1.54

  2 Cor. 8.5. Acts. 2.41.
• * 1.55

  Acts 20.28. Heb. 13.17. 1 Thes. 5.12, 13.
• * 1.56

  1 Cor. 10.17. Chap. 12.18. Rom. 12.15.
• * 1.57

  Psal. 46.4. ssa. 27.2, 3. Cant. 4.12. Chap. 2.14. Chap. 4.11.
• * 1.58

  2 Cor. 11.2. Rev. 19.7. Cant. 6.9. 2 Pet. 2.4. Jam. 1.18. 2 Cor. 5.17. Heb. 12.23. Joh. 1.3.
• * 1.59

  Acts 2.41.42.
• * 1.60

  1 Cor. 19.1••.
• * 1.61

  1 Cor. 12.25. Verse 26.27.
• * 1.62

  Psal. 49.8.
• * 1.63

  Psal. 31.12. Psal. 16.3.
• * 1.64

  Gal. 6.2.
• * 1.65

  Rom. 12.15.
• * 1.66

  Prov. 14.10. Acts 4.35. Verse 24.
• * 1.67

  Hos. 11.8. Isa. 63.9. Heb. 4.16.
• * 1.68

  Zeph. 3.17. Mat. 25.36. Chap. 10.40. Psal. 44.16. Jer. 13.17. Psal. 119.136,
• * 1.69

  Ephes. 1.10. Rev. 21.16. Ephes. 4.16. Isa. 61.3. Heb. 11.40. Rev. 21.9.
• * 1.70

  Rev. 21.7. Mat. 20.10.
• * 1.71

  Gen. 18.27. Heb. 12.18. Mat. 6.7. Psal. 19.10. James 5.16.
• * 1.72

  Rom. 12.11. Mat. 26.39. Rom. 12.12. 1 Thess. 5.17. Acts 6.4. Luke 18.7. Eccles. 5.1.
• * 1.73

  Mal. 2.27. Isa. 49.4.
• * 1.74

  Heb. 12.9. 1 Cor. 14.15. Rom. 1.9. 1 Tim. 4.8. John 4.24.
• * 1.75

  Psal. 40.1. Psal. 39.7. Psal. 103.1.
• * 1.76

  1 Sam. 16.1. Ezek. 14.16.
• * 1.77

  Luke 18.7.
• * 1.78

  Mat. 6.10. Heb. 2.7.
• * 1.79

  Luke 11.8. Gen. 22.2. Luke 1.7. Isa. 57.16.
• * 1.80

  Eccles. 5.2.
• * 1.81

  Mat. 6.
• * 1.82

  Eclces. 5.1. Isa. 65.9. Jer. 17.10.
• * 1.83

  Mat. 6.11.
• * 1.84

  Dan. 10.10. Acts 7.60. Ezra 9.5. Ephes. 3.14. Josh. 7.6.
• * 1.85

  Heb. 12.28. Psa. 89.7.
• * 1.86

  1 Tim. 3.2.
• * 1.87

  Luke 6.12. 2 Chron. 6.13. Dan. 6.10.
• * 1.88

  Luke 22.41.
• * 1.89

  Acts 20.36. Acts 21.5.
• * 1.90

  1 Pet. 4.1, 2.
• * 1.91

  Rom. 8.13. Psal. 55.6.
• * 1.92

  Exod. 17.12.
• * 1.93

  2 Sam. 7.18. Verse 25.26, 27. Psal. 95.6. 1 Cor. 13.15.
• * 1.94

  Eccl. 9.12. 2 Cor. 6.2. Ephes. 5.16. Tit. 3.14.
• * 1.95

  Gen. 1.2.
• * 1.96

  Psal. 19.5, 6. Gen. 1.14.
• * 1.97

  Cant. 2.12. Psal. 104.12. Ver. 17.
• * 1.98

  Ver. 27.
• * 1.99

  Heb. 6.7. Psal. 104.14.
• * 1.100

  Phil. 3.20. Col. 3.2. Gen. 15.24. Prov. 15.24.
• * 1.101

  1 Cor. 7.29. Psal. 55.6. Act. 22.16. 1 The. 2.29.
• * 1.102

  Amos 6.4.
• * 1.103

  Gen. 3.19.
• * 1.104

  Rev. 11.18. Jam. 2.6. Jer. 8.20.
• * 1.105

  Neh. 4.17.
• * 1.106

  Phil. 2.12. Chap 3.12.
• * 1.107

  Mark. 13.34. Isa. 62.6. Rev. 11.1. Isa. 57.2. Rev. 14.14. Psal. 126.6.
• * 1.108

  Mat. 5.24.
• * 1.109

  Jam. 5.12.
• * 1.110

  Mat. 5.28. Deut. 24.3. Heb. 1.19. Chap. 9.11.
• * 1.111

  Mat. 5.27.
• * 1.112

  Heb. 6.16. Mat. 28.29. John 15.14.
• * 1.113

  1 Pet. 2.18. Ver. 17. Mat. 5.41. Ver. 39.
• * 1.114

  Luk. 6.30. Deut. 6.13. Jer. 4.2. Mat. 5.34, 35. Jam. 5.12. Mat. 28.16.17 18, 19, 20, 21. Jer. 10, 3. Prov. 4.14, 15. Psal. 1.1. Amos 5.5.
• * 1.115

  Act: 14.22. John 16.2. 2 Tim. 3.12. Psal. 137.7. Ecles. 9.14. Acts 20.24. Psal. 121.4. 1 Pet. 5.7.
• * 1.116

  Mat. 10.17. Psal. 125.5. Rev. 12.17. 1 Tim. 3.15. Rev. 12.17. Heb. 10.34.
• * 1.117

  Rom. 8.28. Luke 21.17, 18. Mat. 10.29. Luke 22.3, 5. Joh 2.6. Luke 13.32.
• * 1.118

  Prov. 11.6.
• * 1.119

  Phil. 1.12. Heb. 10.25.
• * 1.120

  Dan. 11.14. Esth. 4.16,
• * 1.121

  Cant. 8.6.
• * 1.122

  Rev. 7.14.
• * 1.123

  Mat. 6.20. Isa. 60.20.
• * 1.124

  2 Cor. 2.14. Ephes. 4.29.
• * 1.125

  Mat. 12.36.
• * 1.126

  James 1.19. Psal. 39.1.
• * 1.127

  Prov. 10.16.
• * 1.128

  Job 32.4. 1 Cor. 14.29. 2 Tim. 2.7.
• * 1.129

  Job 32.11, 15, 16.
• * 1.130

  1 Cor. 14.40.
• * 1.131

  Psal. 94.23.
• * 1.132

  Eccles. 2.2. Rom. 8.6. Luke 6.25.
• * 1.133

  Job. 20.15.
• * 1.134

  2 Cor. 7.11.
• * 1.135

  Phil. 2.12.
• * 1.136

  Psal. 126.5, 6.
• * 1.137

  Isa. 53.4. John 11.35.
• * 1.138

  Ezek. 7.16.
• * 1.139

  Psal. 28.7.
• * 1.140

  Psal. 84.6.
• * 1.141

  Luke 10.21.
• * 1.142

  2 Sam. 23.4.
• * 1.143

  1 Tim. 2, 9. 1 Pet. 3.4, 5.
• * 1.144

  1 Pet. 1.14. 1 John 1.16. Isa. 32.11. Chap. 3.18.19, 29, 21. Heb. 11.13. 1 Pet. 2.11.
• * 1.145

  Gen. 3.7. Chap, 3.21.
• * 1.146

  Eccles. 3.11. Prov. 17.24. Isa. 2.7. Chap. 14.4,
• * 1.147

  Job 1.21.
• * 1.148

  Psal. 49.51. Job 21.13.
• * 1.149

  1 Cor. 11.5, 1 Cor. 6.9. Rev. 9.7, 8.
• * 1.150

  Prov. 30 28. Psal. 104.17.
• * 1.151

  Job 11.12. Isa. 28.26. Ephes. 3.3.
• * 1.152

  Job 14.2.
• * 1.153

  Jude 19.
• * 1.154

  Gal. 6.14. Heb. 11.26. Psal. 45.18. 2 Cor. 5.2. Dan. 2.3. Phil. 3.21. Heb. 9.28.
• * 1.155

  Heb. 13.4. 1 Cor. 7.40. Mat. 22.30. Gen. 1.27.
• * 1.156

  Isa. 7.14. Jer. 31.22.
• * 1.157

  Ezek. 44.2.
• * 1.158

  Luke 20.35.
• * 1.159

  2 Cor. 11.3. Rev 4.4. Mat. 23.1.
• * 1.160

  1 Cor. 7.29.
• * 1.161

  2 Cor. 6.14.
• * 1.162

  Gen. 6.2. Ezek. 9.2. Mat. 11.29. Ephes. 4 20.
• * 1.163

  Amos 5.5. 1 John 4.5. 2 Cor. 6.17. Isa. 65.11.
• * 1.164

  Ruth 4.9, 10, 11.
• * 1.165

  Eph. 5.31.
• * 1.166

  Eph. 5.24, 25.
• * 1.167

  Mar. 13.37. Mat. 24.42. Ephes. 6.18. 2 Tim. 4.5.
• * 1.168

  2 Cor. 11.27. Chap. 6.5.
• * 1.169

  Gen. 2.21.
• * 1.170

  Prov. 6.9.
• * 1.171

  Rev. 4.8.
• * 1.172

  Mark 4.38.
• * 1.173

  Ephes. 5.14.
• * 1.174

  Prov. 4.23. Luke 21.34.
• * 1.175

  Psal. 119.10
• * 1.176

  2 John 8.
• * 1.177

  Mat. 11.43.
• * 1.178

  Rev. 2.5. Chap. 3.2. Chap. 15, 16.
• * 1.179

  Psal. 40.1. Isa. 28.16. Heb. 6.12. Heb. 2.3. Rev. 3.20.
• * 1.180

  Cant. 5.2. Rev. 14.4.
• * 1.181

  2 Cor. 12.9.
• * 1.182

  Gen. 2.17.
• * 1.183

  Deut. 9.9. Verse 18. Exod. 34.30. 1 Kings 19.8. 2 Kings 2.11. Dan. 10.3,
• * 1.184

  Psal. 109 24.
• * 1.185

  Esth. 4.16.
• * 1.186

  Mat. 4.2.
• * 1.187

  1 Cor. 11.27. Luke 2.36, 37
• * 1.188

  Mat. 6.16.
• * 1.189

  Mat. 14. Mark 2. Dan. 6. Act. 10.30.
• * 1.190

  Psal. 69.10. 1 Cor. 9.27.
• * 1.191

  Dan. 9.4. Esth. 4.16.
• * 1.192

  Joel 2.12.
• * 1.193

  Rom. 8.26. Ezra 9.4.
• * 1.194

  Isa. 58.4.
• * 1.195

  Verse 9.27.
• * 1.196

  1 Cor. 7.5.
• * 1.197

  Dan. 10.3. Phil. 4.5. Amos 4.6.
• * 1.198

  Heb. 13.14.
• * 1.199

  Psal. 32.7.
• * 1.200

  Psal. 101.1.
• * 1.201

  James 5.13. Col, 3.16. Ephes. 5.19.
• * 1.202

  Verse 20.
• * 1.203

  Luke 10.21. Psal. 25.1. Psal. 103.1. Job. 29.30. Isa. 65.30. Jer. 31.25.
• * 1.204

  Psal. 57.8.
• * 1.205

  Rev. 14.3. Chap. 5.3.
• * 1.206

  Psal. 107.2.
• * 1.207

  1 Cor. 12.4. Rom. 12.6. 1 Cor. 14.26. Psal. 40.3. Psal. 137.4.
• * 1.208

  Psal. 126.5. Phil. 2.12. Isa. 9.3. Isa. 35.10.
• * 1.209

  Exod. 15.16. Judg. 5.20. Rev. 19.9. Isa. 27.2.
• * 1.210

  Chap. 5.1.
• * 1.211

  1 Pet. 4.10.
• * 1.212

  Rom. 12.6, 7.
• * 1.213

  1 Cor. 14.31.
• * 1.214

  Rev. 18.22.
• * 1.215

  Lev. 10.1. John 4.24. 1 Cor. 14.21. Acts 2.4.
• * 1.216

  Psal. 40.3.
• * 1.217

  Psal. 137.1.
• * 1.218

  Rev. 18.4. Mich. 4.10.
• * 1.219

  Rom. 12.6.
• * 1.220

  1 Cor. 14.30. Verse 26.
• * 1.221

  1 Cor. 14.23.
• * 1.222

  Job 19.28.
• * 1.223

  1 Tim. 4.8.
• * 1.224

  1 Chron. 15.19. Chap. 16.42. and 25.1.
• * 1.225

  1 Chron. 25.7. Heb. 9.1.
• * 1.226

  Rom. 1.9.
• * 1.227

  Chap. 7.6.
• * 1.228

  Isa. 35.6. Psal. 45.1.
• * 1.229

  Exod. 15. Jude. 5. 2 Sam. 22.23. Luke 10.21.
• * 1.230

  Rev. 5.9. Chap. 15.2, 3.
• * 1.231

  Rev. 19.4.
• * 1.232

  Mat. 21.9.
• * 1.233

  Psal. 145.10. Isa. 24.7. Isa. 55.13.
• * 1.234

  Psal. 148.3.
• * 1.235

  Psal. 148.7, 8, 9, 10.