Ancient Christianity Revived: Being a DESCRIPTION OF THE Doctrine, Discipline and Practice, Of the Little CITY 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 Heresy.  Ps. 132.15. 
I will abundantly bless her Provision, and satisfy her Poor with Bread.  
LONDON, Printed by George Larkin, 1688.   

To his very much Esteemed Friends, those three Societies of Leominster, Worcester and Litchfield, the Atthor wisheth whatsoever may conduce to their Spiritual and Eternal Felicity in this World, and in that which is to come; even so, Amen.  
Christian Friends,  
ALthough the whole Israel of God are dear to me, and after whose Consolation I am greatly longing; yet you are the People above all others with whom I have been most concerned, and unto whom I am most engaged, and therefore to you chief do I dedicate these my small Labours; who though I have been a long time in Congregational Union with one of you, yet my growth in the most true Divinity is very small; for when I was in the chief of natural Perfections, and being of low Stature, and climbing a Tree to see JESUS, like Zacheus, my feet slipping, thereby I got a dangerous fall, and you, though you used all the means you could devise for my recovery, yet it proved all in vain, till at last Addressing yourselves to the Father of Mercies, after many Prayers and Tears were made and spent, you obtained an answer of Peace; but it was to me an answer by such terrible things in Righteousness, that it left such deep impresses on my Soul, the which lasting time can hardly declare, yet I being very weak in my Spirit, and unfit for action, it pleased the wise Physician of Souls to retire me for almost Seven Years, into a den of Darkness, and a place of many dangers and difficulties, where I lived by such Provisions as your earnest Prayers procured for me of the Father of Mercies; at last after many a dangerous wound by the sting of the fiery Serpent, the nature of which being known to God and me, this longed-for Trumpet of Jubilee was graciously sounded in mine ears, viz. Tell her that her Warfare is accomplished; yet I abode in this retirement for some time after, and then at length obtained a full release; but much of the shining dross of this World, together with the deforming Leprosy of Corruption, was happily left behind me; but then I could hardly leave that Society of Worcester, with whom my Spirit was now so deeply entangled, and having obtained leave of you, I abode with them; the issue of which, was to me a state of joy and trouble; for when I beheld you, O ye my dear Friends of Worcester, so strongly assaulted by the seat of violence, I almost dispaired of your security, and fell for a season into such a fainting state, that I had but little natural strength left in my Body; yet obtained help of God by strong assaults at the Throne of Grace, and you and I came out of that Tribulation with little inward or outward damage. But Satan began to work, against us some other way, by which both I and some of you were sore wounded in the house of our Friends, the which I greatly desired might still be born with a Christian calmness, but hardly obtained my desire herein, as the event did show, therefore some of you giving way to the unruly Spirit of Belial, he let in divers other Spirits into your Souls, till some of you became dangerously entangled in the Spirit of Apostasy, and others of you stood tottering in great dimness and sore discouragements, which sunk me down into a second and more great despair, for when I saw the Weeds grow so fast, and there was no way to root them out, I sorely feared the whole Field would be forsaken for them; but at last the workers of Iniquity began to go to their own place, and so the little Children had a little relief. And while we were thus entangled in Pihahiroth, in the Mountains of Straits, I was importuned, and at last consented to write down the sum and substance of my belief about those things our Mother's angry Children had me in suspicion; but while I was exercised about these things, some things fell out concerning some persons, which made me like Moses, break the Tables, and so this ensuing Treatise lay almost asleep for a good while; yet I had many fears in my Spirit, by reason of my neglect herein, both before and after I came to Leicester Prison, where now by the Grace of God, in the midst of some distractions, I have at last finished this brief description of the estate of the true Church of Christ. And forasmuch as it was by reason of you, O ye my dear Friends of Litchfield, that I was first cast into these parts, by whose importunity also, at last these Papers have been completed, you must needs be taken into the number of those to whom they are now dedicated, for you have been and still are exceeding dear to me; and concerning you, I have had more than ordinary experience of the Mercy of the Holy, both in natural and spiritual things, even at all times, and have felt great benefit by your Prayers, as I believe, both to Soul and Body; therefore I cannot but esteem and prefer you with those Societies with whom I have had more long acquaintance, unto whom, all of you together, do I present these the first fruits of my poor endeavours; desiring you to make the best construction of it, and carefully to weigh and consider, before you approve or reject aught you find therein. And now the heart-searching God, that tryeth the Heart and all things, knoweth my end in these Papers, and I have declared it in part in the Epistle to the Courteous Reader, and do yet again profess to you, that I desire as well as I can, the glory of God, the advantage of Truth, the benefit and satisfaction of Souls, the which I beseech the Father of Mercies to bring to pass; and though I have been as one of the feeble, and as a Tree shaken with the wind among you, yet have I not kept back aught that I had from you, that I judged might have been profitable for the good of your Souls; but like one of the little Children in the Marketplace, have been ready upon all occasions to talk with you touching those things which concerns our Father's Kingdom, the which being a land of distances unto many of us, we have showed ourselves to be like that Man whose eyes Jesus had almost opened, and so could see Men but seem to walk as Trees, and we have yet need, notwithstanding all our great confidence, to be crying to the Lord for a second Touch, that all the scales might fall from our Eyes; and I do know well that I have but a dim Sight, and a stamering Tongue, it is too much to be doubted that others also are somewhat dull of hearing, and from hence it might and yet may arise, that our Mother's Children have had some occasion to be angry with me; however I am greatly inclined to still them as well as I can, so that I may keep Truth from falling in the Streets, and a good Conscience from being violated by any means. And you may plainly perceive that I have no end at my own glory in these things, in that I have not attempted to beautify it at all with humane wisdom, but with great simplicity as becomes the Title it presents itself to view. Neither do I mind mine outward profit by any thing that is now undertaken, my mind being but little inclined thereunto, ever since you and I have had to do one with another. And by reason of many natural Impediments, both pains and loss are like to be my present rewards, and you are witnesses, and God also, that I have coveted no man's Gold, or Silver, or Apparel, though I might have had all these from you with right true desire, but these hands for the most part, through the good providence of God, hitherto ministered unto my necessities, and so what I have freely received, I would freely give again, desiring the Ever Blessed God to make all my poor endeavours, as the wilderness-Feast of Barley Bread and Fishes, which was blessed for the nourishment of very many Souls. So not being willing to burden you too much, nor too long to detain you from the things that follow, I desire earnestly the continuance of your serious requests for me, as I hope mine will be still for you,  
Who am your unworthy Servant in what I can, for your Soul's Advantage. W. P.   

THE PREFACE TO THE READER.  
Courteous Reader,  
THou art here presented with a little Treatise, which mere Necessity forceth into the World, being a Summary of the Faith and Practices in brief of the Christian Catholic Church, which in her Militant Estate is rightly styled Bethania; and it was first occasioned by some Suspicions and Accusations cast upon the Author, chief by some of his Mother's Children, touching the Principles of his Belief, who being known to be one that holdeth Universal Redemption, hath been charged, or at least suspected, to hold many gross Opinions, by them that are of a contrary Mind, as , or Single Power in the Creature, in the work of the Souls Conversion. Secondly, Of denying the Humanity of our Saviour, and sometimes also his Divinity. Thirdly, Of holding the Mortality of the Soul, and denying the Resurrection of the Body from the Dead, or something equivalent thereunto; sometimes suspected of Arianism, of Praying to Angels, and Justification by Works, and such like things, which suspicious minds could frame; All which things he hath sometimes born with much calmness of Spirit, thinking it sufficient that his own Conscience hath pronounced him innocent as to things of this nature, and also rejoiceth in Divine Grace, by which he hath been kept in such a state, although full of imperfections, as that occasion hath not been given to the accused, or much suspected, of an impious Life; yet for the sake of the poor in Spirit, his only companions, and which are very dear unto him, he hath given forth a brief declaration of the Christian Faith, Order and Life, in the which he himself expects to be saved; and his design is to further the good and benefit of all serious Souls, who in very many toss to and fro, have almost been tired and discouraged on the Mountains of Wand'ring; but yet this is not all: for he would fain awaken the Careless Daughters, and give a Midnight-Cry to the Foolish Virgins, that if possible, they might see the Bed of Christian-Profession to be too short, and the Covering of Church-Communion to be too narrow to rest secure in, from that Heart-searching God with whom we all must shortly have to do: But the Author did first intent to have left this little Treatise in Manuscript only to three Societies, with whom he hath been more than ordinarily concerned; the which, though little in Bulk, is great in Matter, and contains that which might have been the Subject of many great Volumes, it relating to the whole Mystery of Godliness from first to last, the which, without controversy, is exceeding great; and it is designed to be promoted by the Author, as his poor Abilities will afford, not only in the Theory thereof, but also in the practical Part, which is indeed the Substance of true Divinity; and though it may come forth in a Name and Title somewhat strange at first, yet when the Reason thereof is given, it may not always appear a wonder; for as the Church of Christ is sometimes in Scripture called a City; as in Psal. 46.4. There is a River, the streams whereof makes glad the City of God, the holy Place of the Tabernacle of the most High: So, Mat, 5.14. it is said to be the Salt of the Earth, and a City set on a Hill that cannot be hid; and in Eph. 2.19. Now therefore ye are no more Strangers and Foreigners, but Fellow-Citizens of the Saints, and of the Household of God. So also there are divers Cities and Towns in Scripture, that do very much represent the same; among which Bethania is no small representation, according to the Hebrew signification of it.  
And first it is represented by Zion, which signifieth Dryness, and so indeed she is, with respect to her own estate, but that the Rivers of the waters of Life from the Rock in the weary Land, Isa. 32.21. flow unto her, and is a place of broad Rivers and Streams therein, Isa. 33.2.  
Secondly, Israel, signifying the Vision of Peace, and indeed this City where Christ the Prince of Peace dwelleth, must needs be the elearest sight of Peace on this side Heaven itself, and the Peace of God which passeth all understanding, Phil. 4.7. doth keep the Hearts and Minds of them in perfect Peace, who as the true Israel of God, do steadfastly walk by the New Creature-Rule, Gal. 6.16. Besides, this City does not only see Visions of Peace from God, but also Visions of Peace are seen from it to Men, being a Kingdom which is not of this World, John 18.36. Neither consisteth in meat or drink, Rom. 14.7. but in Righteousness, and Peace and Joy in the Holy Ghost.  
Thirdly, Bethlehem, which signifies the House of Bread; and in the true Church of Christ this Bread of Life is the only food of Souls, the which being the flesh of Christ our Life, all the heavenly Offspring live thereby, John 6.57. He that eateth me, shall live by me; and from hence the Bread of Life is also ministerially tendered; For the Spirit and the Bride say Come, and let him that Heareth, say Come, and whosoever will, let him come and take of the Water of Life freely, Rev. 22.17. and so Prov. 9.5. Come eat of my bread, and drink of the Wine which I have mingled. So Isa. 55.2 Why do ye spend your money for that which is not Bread, and your Labour for that which satisfieth not?  
But fourthly, by Bethsaida, the house of Fishing, and in this City the Fishers of men do dwell, who being crafty with a divine subtlety, catch Souls of Men for Christ, and bring them home to their Master. 2 Cor. 12.16. From hence came that Squadron of Fishes, of whom Merlin told Lucius, that should enter upon his Territories unarmed with Sword or Spear, unto whom all Nations should in time obey, who shall destroy the Temples of thy Gods, O Lucius, and convert them to the service of their Eternal King. These are also skilful in Fishing in the great deeps, and find in the Book of Scripture and the book of Nature many precious Jewels.  
Fifthly, by Timnath-heres, Judges 2.9. signifiing the image of the Sun, and upon this City doth the Sun of Righteousness arise and shine with great, yet with invisible Glory, to the World, and to the careless Daughters, Mal. 4.2. and is a Sun and a Shield unto it, Psalm 84.11. for this City hath Truth in the inward parts, Psal. 51.6. and is all glorious within, Psal. 45.13. And as the natural Sun by shining through a little crevice into a House, forms his own image on the wall or on the floor, even so the glorious Sun of Righteousness shining into the hearts of the Inhabitants of this City, 2 Cor. 4.6. forms his own most precious Image there, Chap. 3.18. from whence the beams of divine virtue shine forth to the World; by which they become a light to men.  
Sixthly, by Bethania, which in several languages, as skilful men observe, signifies divers things, as sometimes the House of Obedience, and indeed the obedience of Faith is eminently found in this City. Secondly, the House of Affliction, of which she is oft partaker, as a state that naturally attends the Gospel. Thirdly, of the Grace of the Lord, which is the only virtue by which this City Works, and Reigns, and Shines. Fourthly, the House of a Song, from the new Song, which by redeemed Souls, is sung to Jesus their Saviour, who came to save his People from their Sins. But Fifthly, the House of the Poor, from the Hebrew byth' and Gnania, from this signification is derived, and this is the true state of the Church of Christ, with respect to humane excellencies, being poor in Spirit, but rich in Faith, empty of guile, but full of Sincerity; is become a Fool for Christ, in respect of Worldly Wisdom, but wise in Christ, with that Wisdom which is from above; she is weak and feeble as the Coneys, a feeble folk, Prov. 30 26. with respect to humane Power, but full of might and Power by the glorious Spirit of the Lord, Mic. 3.8. she is ashamed of all her own Righteousness, both of nature, and also that which is of the Law, it being imperfect by reason of the fall, and so she accounts it as filthy rags and as a menstruous cloth, but is full of the everlasting Righteousness Christ first imputed to her, and after wrought in her, by his divine Power; yet all her natural glory is wholly vailed, for the Son of Righteousness hath looked upon her, and she is become black and undone in herself, because her eyes have seen the King the Lord of Hosts. Cant. 1.6. Isa. 6.5. but this Poverty consisted not only in internal things, but also in the things of this World, in which she seldom flourisheth in uncertain Riches, nor appears in that Pomp and State in which Babel shines; she sets light by the unrighteous Mammon of this World, it being the portion of men of earthy Spirits, therefore she is often in Hunger, Thirst, Cold and Nakedness, she hath been Destitute, Afflicted and Tormented, hath wandered from one kindred to another People, and hath seldom any certain dwelling place; ofttimes this Abel is slain by this Cainish brood, but like the Phoenix she springs again out of her own ashes, and the gates of Hell do not prevail against her. Babel hath Golden Chalices, but Wooden Priests; but she is contented with wooden Chalices, and rejoiceth in her golden or shining Ministry. Lo this is that little City which we call Bethania, where also the poor wise man (Eccl. 9.14.) is content and delights to dwell, who became poor for our sakes, that we might be made rich by him, he had not a hole to rest his head in this World, that we might possess Eternal Mansions of Glory in the World to come, he left Heaven that we might be redeemed from Hell, came out of the bosom of his Father, that we that were banished from it might return. He was crowned with Thorns, that we might obtain by him a Crown of Righteousness and Glory; he was content to bear his Father's wrath, that we might obtain an interest in his Eternal Love. In fine be died an accursed Death, that we might live a Blessed Life, so that visible poverty hath been incident to Christ and his little City; and it is like to be the Estate of his espoused Virgin till the Marriage of the Lamb be come, and she be instated in his eternal Riches.  
But now Bethania was a certain City or Town almost two Miles from Jerusalem, John 11.16. situate on the Mount of Olives, Mar. 11.1. and was a Place which Jesus often visited; into Bethania he went out of Jerusalem to lodge, after the Children had sung Hosannah, Mat. 21.17. Near this Place stood the Figtree which he cursed in his return again into the City, be-because it bore nothing but leaves. ver. 9 It was in Bethania where the Woman anointed Jesus' feet, Mat. 26 6. and John 12.3. In this Bethania Jesus mildly reproved Martha, and justified Mary in waiting rather for something from him, than being cumbered with Martha, in preparing something for him, Luke 10.38, 39, 40, 41, 42.  
In this Bethania he raised Lazarus, and wept for Sympathy, John 11.35, & 43. In or near Bethania he blessed his Disciples, Luke 24.59. and from thence was taken up into Heaven, vers. 57 Acts 1.9, 12. And to this Mount of Olives, where Bethania standeth, Jesus, for aught appears, may come the second time, as the first Place he will visit in his Return, as being the last he left in his Ascent to Heaven, according to that Prophecy, Zech. 14.4.  
This Bethania therefore is a clear Representation of the true Church of Christ, where his quickening Spirit revives the otherwise dying Souls of men; here he mildly reproves those who do one good thing, when another more weighty should be attended; in this place and state of poorness of Spirit are the spiritual Blessings enjoyed from Christ our Saviour; and here Souls sit with a weeping Mary in great humility at Jesus his Feet; here Jesus seems to weep through Sympathy with his poor and afflicted People, and will not forget the Congregation of his poor for ever, 34.19. This City is indeed a true Communion of Saints, according to that ancient Article of the Apostles Creed; and in the fullness of this Union, Meum and Tuum are not the native Speech; this Union is perfectly compacted and maintained by unfeigned Love, the Bond of Perfection, Col. 3.16. And where Love abounds, Life, and Goods, and all, will very easily go for the Brethren; therefore we long greatly to see this Place and State, and often express our Desires in this manner; O that the Salvation of Israel were come out of Zion! And, Return, Return, O Shulamite, return, return, that we may look upon thee; for the Shulamite hath long time dwelled in the Clefts of the Rock, and the secret places of the Stairs; and our Church hath yet recovered but little of her Beauty; nevertheless, we have found out her Charter, and out of it collected some part of her Divinicy; and it is greatly desired that all the true Sons of Zion would leave all their Fury in which they have appeared like a wild Bull in a Net, 
Isa. 1.200.  & take poor Bethania by the hands, that Sharon may be a Fold of Flocks, and the Valley of Anchor, 
Isa. 65.10.  viz. a state of trouble, for a door of hope, Hos. 2.15. That the ruins of many generations may be repaired, and that the Divisions of Reuben may not fill the Souls of the Poor with the cup of trembling for whose sakes chief we have written this little Treatise, and have likewise given an Account why we call it Bethania; who, though we have been born out of due time, and very unworthy to be numbered among the Repairers of Breaches, yet we have endeavoured and attempted to cast in our Mite in order thereunto; and in all that we have done, do really design the Glory of God, the Benefit of the poor in Spirit, the Satisfaction of all our Mother's Children, the Advantage of Truth, and Profit of our Fellow-creatures, and desire herein to be judged by the great Charter of Bethania; and so, Courteous Reader, I commit thee to the Father of Mercies, desiring, that the Wonderful Counsellor may be thine infallible Guide, and keep thee from every crooked Path: Even so, Amen.  
W. P.   

Ancient Christianity REVIVED: etc.  
Principles of Doctrine believed in Bethania, laid down in several Articles for the Removing of Doubts, touching the Faith of the House of the Poor.  

FIRST.  
THERE is one only God acknowledged and believed in Bethania, 
Joh. 17.3. Joh. 4.24. Col. 1.15. 1 Kings 8.27. Heb. 13.8. Rev. 1.4. Jer. 23.24. 2 Cor. 6.18. 1 Joh. 4.16. 1 Tim. 6.16. Judas 25. 1 Pet. 1.16. Heb. 13.20. Psal. 145.9. Psal. 103.17. Deut. 32, 14. Exod. 34.7. Psal. 103.2.  who is purely a Spirit, invisible, incomprehensible, eternal, infinite, omnipotent; who is Love itself: dwelling in light, unto which no man may approach: and is most wise, most holy, a God of Grace, full of tender and Everlasting Mercies; yet, most just, without iniquity, and will in no wise clear the guilty: knoweth all Secrets, and filleth all places, of whom are all things: who is distinguished, not divided, into Father, Son, and Spirit.   

SECONDLY,  
II. 
1 Cor. 8.6. 1 Joh. 5.7. 1 Tim. 3.16. Joh. 14.9. Heb. 1.3. Rev. 1.8. Phil. 2.16. Isa. 43.10. 1 Cor. 8.6. John 1.3. Rev. 3.14. Colos. 1.15.  Who that he might become manifest unto Angels and to men, gave forth an express Image of his own invisible substance; which Image, is the First-last, the very form of God, before whom there was no God form: by whom were all things made that were made; who is the beginning of the Creation of God, and Firstborn of every Creature; the Head of all Principality and Power; The glorious Root of David, and Upholder of the whole Universe; in whom dwells the fullness of the Godhead bodily, and from whom the glorious Attributes and Properties of the absolute Deity do shine forth in full Perfection: He is of the same Essence with the Father, as firmly believed in Bethania.   

THIRDLY.  
III. Which glorious Image in fuilness of time, 
Gal. 4.4. Heb. 2.14. Isa. 7.14. Heb. 7.14. Rom. 1.3. Heb. 4.5. Luke 21.23.  assumed humane Nature, and was born of a pure Virgin: A branch sprung out of David, and made of his seed according to the Flesh, and so in all things like unto us, sin only excepted: in which humane Nature, he was nourished by, and subject to Parents: And in it was circumcised, and fulfilled the whole Law; who also about thirty years of Age, was baptised to fulfil all Righteousness both Legal and Evangelical. 
Mat. 3.15.  In it he was tempted, but overcame the Tempter, 
Mat. 4.3.  and then went out to preach to the lost Sheep of the house of Israel. 
Act. 2.22. Luke 24.19. 1 Pet. 2.21. Isa. 53.4. Chap. 7. Phil. 2.8. Col. 2.15. Isa. 53.11. Dan. 9.24. 2 Cor. 5.19. John 1.29. Luke 1.77. Chap. 24.27. Exod. 34.7. 1 Cor. 15.4. Dan. 9.24. Rom. 4.25. Acts 1.3, Chap. 1.11. Heb. 12.3. Mat. 15.18. John 5.27. 2 Cor. 5.10. Mat. 1.21, 23.  In our humane Nature he wrought many famous Miracles, and gave forth a perfect pattern of absolute Piety: At last quietly endured the smitings of God, and uttermost cruelties of men; subjecting himself to the Death of the Cross; by which he spoiled the principality of Darkness, satisfied Divine Justice, and so made Reconciliation between God and Man. And having obtained Eternal Redemption for us; opened a way for the Remission of sins, which before Divine Justice would in no wise admit of: And then the third day in our Nature, risen again from the Dead, and brought in Everlasting Righteousness for our Justisication: And after he had reigned forty days over Death in this World, he ascended in our Nature, into Heaven; and sat down on the Right Hand of God, and so hath all power in Heaven and Earth delivered into his hands; who as he is the Son of Man, will come again the second time, to judge the Quick and the Dead, and give to every one as his work shall be. He is our Emanuel, and our only Saviour in Bethania.   

FOURTHLY,  
iv 
Gen. 1.1. Exod. 20.11. Col. 1.16. Rev. 4.11. Psal. 103.19, 20. Mat. 18.10. Heb. 1.7. Verse 14. Ezek. 28.15. Verse 3. Eph. 21.22. Rev. 4.10. Chap. 19.14. Judas 6. 2 Pet. 2.4. Mat. 25.41.  Touching the Creation, in it glorious Elohim (the number of whose Name is Three) Created three sorts of living Creatures: The first whereof were Angels, unto whom Heaven was assigned for their Habitation. These by Nature are Spirits, and their Life is only rational and immortal, of whom the firstborn of every Creature was and is Sovereign Lord, being the glorious Head of all their Principality; and after whom they were to move in great Subordination. Their Essence is immutable, but their State in Creation subject to change: Therefore many of them breaking the order designed by Creation, and kept not their first Estate, were cast down to Hell, and are reserved under Darkness in Chains, unto the Judgement of the Great day: after which, they are deeply involved in Gods Eternal Wrath, out of which there is no Redemption.  
The Second sort of Creatures was Man, 
Heb, 1.7.  who was by Creation, a little lower than the Angels: but his Soul was a rational Being, therefore of the same Essence with them, not capable of Annihilation; but only a change of State: 
Gen. 3.22. Chap, 2.8.  His Body was immortal, in which it was to be confirmed by Eating of the Tree of Life; his place was Eden, his State was Paradise, Male and Female, 
Gen. 1.27. Eccles. 7.29,  capable of producing an Offspring. He was made in he Image of God, viz. in Holiness, Wisdom, Sovereignty: and was Lord of all the inferior Creation, unto whom all the communicable Attributes of the Divine Nature were communicated; as Mercy, Justice, Patience, Bounty, Love, Humility, and suchlike. He was naturally inclined to good but capable, being as yet unconsirmed, 
Gen. 1, 3●.  of being drawn into Evil; therefore being tempted, 
Chap. 3, 19  broke that Righteous Law that was given him by reason of which his Body was designed to the Dust, 
Eccles. 12.7. Chap. 20.21. Jer. 2.21.  his sensitive Spirit to extinguish as the Spirit of a Beast: and his rational Soul to a change of State: as having lost the Image of God, and fallen into the Image of the fallen Angels, sunk down with them into the same Wrath of God, out of which, neither by himself, 
Eph. 2.2. Psal. 49, 7.  nor yet by any other Creature, there was no Redemption. This point will be further argued and endeavoured to be cleared unto any sober Person that shall doubt thereof, if he inquire further about it in Bethania.  
The Third sort of Creatures were those that move in the Air, in the Earth, and in the Waters. Their Estate was inferior to man's, as man's was inferior to Angels. Their Place or Habitation was and is in this World; 
Gen. 1.26. 1 Pet. 2.11.  but since the fall man doth cohabit with them, 
Heb. 11.13. Chap. 13.14. Job. 1.21. Rom. 1.12. John 3.5.  yet is but a stranger in it, and hath no continuing City here; he enters this World naked and mourningly, lives in it sinfully; and except he be Born again, and so recover himself to his first Estate, he must leave it miserably; this third sort of Creatures have no Rational Life, therefore their end is only anihilation, there being no state after Death proper to them.   

FIFTHLY.  
Touching the Decrees of God, 
Eph. 1.11. Jam. 1.17. Jud. 4. Mark 16.16.  about the everlasting state of men, it is concluded and believed in Bethania, that they are eternal and unchangeable, and that they do respect the Persons and not the Qualities of men; 
Mat. 25.34. Mat. 3.10. Psal. 50.22. Mat. 24.5.  so that there is a state of Election, and a state of Reprobation proper to men, as they are found in a state of Regeneration to Christ, which is the true estate of Election; or remain in the Fall, which is the true state of Reprobation. Even so that Decree which is proper to that estate is executed upon them.   

SIXTHLY.  
It is concluded in Bethania, 
Tit. 3.3. Eph. 2.3. 2 Tim. 2.19. Esa. 42, 1. Rev. 5.5. Rom. 11.17.  that none are elected but such as are in Christ, who is the only Elect of God, and the Foundation that standeth sure, in whom the Lord knoweth them that are his: So that he is the Elected Root, and Heavenborn Souls are the Elected Branches, 
2 Cor. 5.19. 2 Pet. 1.4.  and there is no real being in him, but what is by Regeneration, 
Ephes. 4.15. 2 Cor. 2.18. Rom. 8.29. v. 30. Rom. 1.16.  in which the New-creature-Soul is partaker of the Divine Nature, being Engrafted into him as a Graft into a Stock, and so partaketh of his virtue; from whence springeth up the Divine Nature and Image, which is the Image of the first born among many Brethren; unto a conformity to which Image, God hath predestinated the Sons of men, and into a conformity thereunto he doth call them by the Gospel of his Grace; and in that consormity he doth Justify them, and Glorify all those that shall be Eternally saved.   

SEVENTHLY.  
Bethania further believes, 
Ephes. 2.2. Rom. 3.11. Mat. 7.18. Luk. 19.10, Col. 1.13. Act. 26.18, John 15.15. 1 Cor. 15.10  That man in the Fall is dead in sin, and averse to every thing that is good; and therefore though means be prepared of God for his recovery, yet without the Grace of God to help him to lay hold on that means, he is like still to continue in that lost Estate, for deeply entangled in the Kingdom of Darkness he is, therefore held by the Prince thereof in great Captivity and Bondage; which being firmly believed, it must needs follow, that  is a great stranger in the House of the Poor.   

EIGHTHLY.  
Therefore that Grace by which Christ our Lord tasted Death for every man, 
Tit. 2.11. Heb. 2.9. Chap. 9.15. Ephes. 2.4. Tit. 2.12. Rom. 2.4.  and procured by the merit thereof Salvation for them, hath appeared, and doth appear unto all men, reaching them the way, and administering to them the power to deny Ungodliness and Worldly-Lusts: For the observation of which appearance, and for the complying with which power, the Lord waiteth in long forbearance upon men, and calleth upon them by the loud Calls of the Gospel; striving with them by the frequent working of his holy Spirit, 
Gen. 6.3.  that so they may come into that Estate in which this Salvation may be obtained by them.   

NINTHLY.  
So that the first moving cause of man's Conversion is God, 
Ezek. 16.6. Gen. 3.9. Heb. 12.2. Act. 14.27. Phil. 1.27. Act. 11.18. Isa. 65.2. Prov. 1.25. Luk. 13.34. Matt. 22.9.  who is the Author of their Faith, and openeth the door thereof, and giveth power to believe, and granteth unto men repentance unto Life; stretching out his Arms of Mercy unto the Stubborn and Rebellious, and to such as set at naught all his Counsels; seriously desiring to gather in all those, who in the end are not gathered; inviting to the Feast, and that in good earnest, those that do not come; marveling at their unbelief, and reproving their wilful and careless refusal; 
Hos. 11.4,  but his manner of working in the dispensations of Grace, is to persuade, not to force the will of man; theresore it is concluded in Bethania, that the power to repent and believe are the Gifts of God, 
Mark. 1.15.  but the Acts of Believing and Repentance are the Acts of men.   

TENTHLY.  
And seeing Bethania hath been suspected in her Doctrine, about the great work of Christ's Satisfaction; She seriously professeth, and hath fully concluded, 
Heb. 7.27. Rom, 5.10. 2 Cor. 5.18. Heb. 10.12. Verse 14.  that by the sufficiency of Christ, the work of Reconciliation of God to men, was fully wrought; and satisfaction for all sins past present, and to come, was completely made; and justification and remission of sins, by that means was effectually procured: so that he needed to suffer no more, his Sacrifice being every way sufficient for those ends for which it was designed; 
John 16.2. John 5.22. Mark 16.16.  upon which satisfaction made by Christ's sufferings, the Father delivered all Flesh into his hands, that he might give Eternal Life, or dispose to Eternal Torments, such as conform, or remain Nonconformists to the gracious Terms of the Gospel. 
Rom. 3.25.  So that in the first Acts of Repentance and Faith, men do only receive Remission of sins that are pasto according to the riches of the Grace of God through Christ; and in case any truly converted Soul be overcome by the violence of Temptation, 
Heb. 4, 15. Chap. 7.15. Joh. 1.9. 2 Cor. 7.10. 1 Tim. 2.5.  and slip and fall, and thereby be bruised very sore; yet if he readily confess his Sins, and enter into most true Repentance for the same, Jesus our Saviour, as a Mediator between God and man, by virtue of his Intercession, is able to recover them, and to save to the uttermost those who thus come to God by Him: 
Hos. 14.4. Isa. 57.18. Heb. 9.22.  so pardoning and healing the wounded but Penitent Soul; and into this capacity he was put, and entered into the Holy place for this end, by his own blood, without which there is no Remission of Sins; so that the work of Reconciliation was only wrought by the death of the Son of God, but the Salvation of Reconciled Souls is fully completed by his most precious Life, 
Rom. 5.9. Heb. 7.25.  as may clearly appear by Christian Principles, professed and believed in the little City Bethania.  
And thus, having laid down in certain Articles, The sum in brief of the Doctrine of Bethania, as it respecteth God to Man: I shall as the Lord shall assist, briefly hint at her Doctrine as it respecteth Man to God.   

And ELEVENTHLY.  
There are six things believed in Bethania, to be the Foundation upon which Christian Religion is to stand; And they are written, Heb. 6.1, 2. The first of which, is, Repentance from Dead Works: 
Act. 3.19. 1 Thes. 1.9. 2 Cor. 7.10. Eph. 4.18. Isa. 14.29. Col. 1.21. Eph. 5.8. Joel 2.13, 14. Psal. 51 17. James 4.10. Job 42.6.  which is a true turning of the whole mind to God; without which turning, it is impossible that men should walk with him; the which turning is not only a change of Judgement, but also a change of Life: For from a mind estranged from God, proceedeth (as from the Serpent's Root) an evil Judgement, and a wicked Life; but when the mind is wholly turned to God, a Right Judgement and a New Life presently ensues. Besides, Repentance is an hearty sorrow for Sins that are past, which showeth forth itself in great brokeness of Heart, and deep humblings of Soul before the Father of Mercies; abhorring itself in Dust and Ashes, in that it hath lived so long in sin against him from whom all its good proceeds; 
Act. 9.11. Psal. 109.22. Job 31.1. Chap. 34.32.  and this godly sorrow worketh Repentance unto Salvation, not to be repent of: and further appears by earnest Prayers, and frequent fastings, and careful Circumspection, with steadfast Resolutions through the Grace of God for time to come, to lead a Holy Life. In this Estate the Soul is received into Mercy, 
Luke 1.77.  and through tender Mercies obtains Remission of Sins.   

TWELFTHLY,  
The Second thing, 
Joh. 6.29.  is Faith, in which there are three parts: The first of which, 
James 2.19.  is Credence; by which we believe the things reported of God and Christ; Salvation, and the way thereof, to be true.  
Secondly, Adherence, By which we believe the things reported to be good, 
John 12.42.  excellent, and very profitable, adhering to them in our Affectionate Desire. Thus far went the Rulers and many others in the way of Faith, believing the things reported by Christ, 
Mark 6.20.  to be true, and adhering unto them as good things; 
Mat. 25.10. Act. 8.21. Chap. 11.23. Ephes. 1.13. Ephes. 4.2. Mark 7.29. Hos. 11.8. Act. 15.9. John 1.16. Psal. 97.2. Psal. 66.9.  but yet for all this, came short of Salvation: which stands at utmost end of Faith.  
The Third and last part of which, is Compliance; By which the Souls of men comply, and become one with the things of God. And herein Faith arrives at his Maturity and Fullness; being now completed in all its parts; in which complete state, it reacheth unto the very Heart of Christ, in whom all fullness dwells; and draws that virtue from him, by which the saving health of God is brought into, and also maintained in the believing Soul.   

THIRTEENTHLY.  
The Third thing is Baptism, in which also are three parts: 
Heb, 6.2. Acts 10.42. Chap. 38. Rom. 6.4. Mat. 28.19.  And therefore, in this place called Baptisms: The formal part of which, is Water; in which the whole body is dipped or plunged in every part; and this done, in the Name of the Father, and of the Son, and of the Holy Spirit. By this formal part of Baptism, 
Acts 8.13.  we are baptised into the Name and Profession of Divine Christianity; which outward washing is a true figure of the inward washing of the Soul by the Blood of Christ, 
1 Pet. 3.21. Heb. 10.22. Tit. 3.2. Rom. 6.5. Isa. 1.6. Acts 15.9.  and Sanctification of the Holy Spirit; and is the laver of Regeneration, but not Regeneration itself. It is a sign of our being dead unto Sin, and burial with Christ in the likeness of his Death, and of our Resurrection with him into Newness of Life: And therefore, as every part of the Soul was defiled by Sin, and is actually cleansed in its turning to God, even so also, as a true figure hereof, after Repentance and Faith is professed, every part of the body is to be washed; 
John 13.10. 1 Cor. 6.11. 1 Cor. 12.13. 2 Pet. 1.4. 2 Tim. 1.7. John 3.6.  showing thereby the Universal Defilement of the Soul before its cleansing, and that after its cleansing, it ought to be universally pure.  
The Second part of Baptism is that of the Spirit, by which cleansed Souls are baptised into the Mystical Body of Christ, 
2 Cor. 2.15. Gal. 5.16. Isa. 30.11.  and into the Nature, Power, and Virtue of Divine Christianity; This Baptism is Effected, when the whole Soul is Spiritualised and Regenerated into the Divine Nature of Christ, and form after his own Image, that as in outward Baptism the whole Body is covered over with Water: even so also in this Baptism, the whole Soul is covered over with the Spirit of God, in which it is to live and walk, and act in Divine Things; and this is true Regeneration; of which the other part is but the Laver. Blessed therefore are those Souls who are born not only of Water, 
John 3.2.  but also of the Spirit.  
The Third Part of Baptism, 
Luke 20.20. 2 Tim. 1.8.  is that of Afflictions; and into this the Spiritual Soul is deeply plunged for the Gospel sake; and as Christ our Lord was straitened in himself until this part of Baptism was also accomplished; even so the spiritual Soul desires to confirm his Love to him, 
Rom. 5.3.  by great and overwhelming Tribulations: Therefore, though this Scripture, Heb. 6.2. mentions, Baptisms: yet Bethania believes, 
Heb. 10.32.  that according to Ephes. 4.5. That there is but one Baptism: of which these three are the several parts.   

FOURTEENTHLY.  
The fourth thing is laying on of hands, 
Heb. 5.12.  which is believed in Bethania to be one of these first Principles of the Oracles of God, 
Mat. 28.20.  and therefore given by Christ to his true Ministers, to be by them performed upon believing and baptised Souls; 
Act. 8.14. Chap. 19.6.  with which they use earnest Prayers and serious Supplications to the Sovereign God, in whom is infinite fullness, that those Souls may receive his holy Spirit; and that Divinely assisting Grace, 
2 Cor. 12.9. 1 Cor. 1.8.  by which they may be instructed, confirmed, and enabled, to walk and persevere to the end, in that Divine Christianity in which they are now engaged by holy Baptism. This principle is to be asserted by all Christ's true Ministers, 
1 Cor. 15.1. Act. 20.20. Verse 27.  as their own indispensible Duty, and by them to be performed as an highly excellent privilege for believing and baptised Souls in Bethania.   

FIFTEENTHLY.  
The fifth thing is the Resurrection of the dead, both of Just and Unjust, 
Act. 24.15. Joh. 5.28.  and is a Doctrine that in Bethania hath been earnestly contended for, and is still of great estimation in the house of the Poor, that as by the fall, both Soul and Body lost their paradisical Estate, and became dead unto it; Even so God hath appointed a way by him who is the Resurrection and the Life, 
John 11.25. John 5.5.  to obtain it again; and it is begun first in the Soul, and that in this world, who by the Voice of Christ, in the Dispensation of Grace, 
Tim. 5.6. Rom. 6.11.  is raised up from a Death in Sin, to a Life of Righteousness, which is a true state of true Regeneration and Spiritual Resurrection, 
1 Pet. 1.23. Ephes. 2.16.  by which it recovers again the Divine Image, 
2 Col. 3.18. 1 John 1.3.  and so obtaineth communion with God; the which by the Fall, was utterly lost. 
2 Sam. 14.14.  In which communion stands the Divine Joy, which is a true paradisical state, 
1 Joh. 1.4.  and first part of that Resurrection of Just men, in which Bethania obtaineth great consolation. 
Job 19.25. Sam. 26.19. Mat. 27.52. Rom. 8.11. 1 Cor. 15.42.  The second part is that of the Body, which will be accomplished when Jesus shall appear the second time; by whose Voice of Power, in the dispensation of Glory, he will bring it to pass, that hath said, 
John 6.39. Phil. 3.20.  I will rise again at the last day, in which these Eyes shall see God, and these Vile Bodies of ours be made like the Glorious Body of Christ. 
Rom. 6.19.  So that these Members of our Bodies, 
Job 17.14. 1 Cor. 4.11. Psal. 49.12.  which were yielded in this World as Instruments of Righteousness unto the Glory of God, although by reason of the Fall we are sunk down into a state of Corruption, afflicted with Hunger, Thirst, Cold and Nakedness, subject to Sickness, Pains, Persecutions, Deformity and variety of Likeness, like the Beasts and Fowls, into whose Kingdom we now are fallen, having lost our own, 
Eccl. 3.19. 1 Cor. 15.43.  which at first was Paradise, and therefore subject to Mortality and Death, as they are; yet this very Essence, shall rise again, but in a far more excellent Estate, and become a glorious Body, like the glorious Body of Christ; 
Matt. 22.30. Gal. 3.28.  in which Estate it will be neither Male nor Female, neither Marry, nor be given in Marriage, nor be of variety of Form, nor yet appear in the imperfections of old Age or Infancy, but all Heavenborn Christians, whose Souls are form into the Image of Christ, and also grown up into his Similitude, and into the measure of his Stature in the inward man: Even so in the resurrection, 
Phil, 3.21. Ephes. 4.13.  the Bodies of the Saints shall be all of one entire likkeness one with another, fashioned in the likeness, and raised up into the measure of the Stature of the Glorious Body of Christ, and now become meet Companions for their Heavenborn Souls; unto whom in their corruptible State before the Resurrection, they were mere Prisons; 
2 Cor. 5.2.  and in this united State of Body and Soul, 
Rev. 19.7.  the whole Catholic Church becomes Triumphant, and is the glorious Bride the Lamb's Wife; 
Chap. 21.9.  who being now Married unto him, which is the highest degree of her Blessed Union; 
Verse 7.  she is therefore Instated in his Unspeakable Glory, in which she lives, and with whom she shines for evermore. Blessed therefore are those Souls which shall at last obtain this glorious Resurrection of Just men, 
Mat. 13.43. Rev. 20.6.  about which the Faith of Bethania is firm and unshaken; but as for Unjust men, who will not hear the Voice of Christ in the Dispensation of Grace, and come out of the Grave of Sin by the sweet awakening Call of God's convincing Spirit; 
Prov. 6.9. Joh. 16.8. Ephes. 5.14. Joh. 8.44.  these must arise from Death and the Grave by force, in the dispensation of Vengeance; and as their Souls have lived in a state of Sin unto the lusts and will of the Devil, by reason of which they are deeply defiled with divers kinds of Impieties, and so in the sacred Scriptures are rightly called Serpents, 
Mat. 23.33. Chap. 7.6. Ver. 15. Luke 13.32. Job 20.5. Isa. 14.12. Job 41.34.  Vipers, Dogs, Swine, Wolves, Foxes, and such like: Even so in the Resurrection their now beautiful and stately Bodies, in which they are proud, and triumph like the Peacock with his flourishing Tail, following the steps of Lucifer their Infernal King, shall receive an ugly deformed monstrous shape, suitable for such a Devilish Soul; whose Image they received in this World, 
1 Cor. 15.38. Ephes. 2.2.  and in whose Spirit they walked while in this World; therefore in that Image their Souls and Bodies must appear in the World to come, and sink down in it into God's Eternal Wrath; in which, as in unquenchable Fire, maintained by the Breath of the Eternal God, as a stream of Brimstone, 
Isa. 30.33. Mark 9.46.  to make their Torments everlasting.   

SIXTEENTHLY.  
The sixth thing, according to the Doctrine of Bethania, 
Act. 17.31. Rom. 2.16. 2 Cor. 5 10.  is Eternal Judgement, or a day wherein or in which God will Judge the Secrets of men by Jesus Christ; before which Judgement Seat must all both good and bad appear, and there receive, according to the things done in the Body, whether they be good or evil; 
Mat. 12.37.  in which time the Justification of Christian Souls shall be fully completed, who were Justified first from the Sin of their Nature, 
Joh. 1.29. 1 Joh. 2.2.  by the mere Merits of Christ, who as the Lamb of God, taketh away the Sin of the World. Secondly, from the Sin of their Persons, through faith in his Blood, 
Rom. 3.25. Rom. 2.13. Rev. 22.14. Matt. 7.21.  even from all the Sins that were passed through the forbearance of God, and now lastly, are Justified as doers of the Commandments of Christ their Lord; 
Matt. 25.34. Rev. 14.13.  and so all acts of Obedience to him, and all exercises and sufferings for him, with all acts of Charity to his People, are brought into open view before Angels and Men, 
Heb. 9.15. 2 Thes. 2.16. Jer. 15.20.  and so rewarded with an Eternal Inheritance to their everlasting Consolation; in which Judgement the Sin of those true Israelites may be sought for, but cannot be found, 
Act. 3.19.  being blotted out in this time of Refresh, which is now enjoyed in the glorious Presence of the Lord; then there shall be a clear discerning between the Sinners and the Saints in Zion, 
Mal. 3.18. Isa. 33.14. Dan. 5.25. 1 Sam. 2.3.  between them that served God, and those that did but seem to do so; for now Mene, the time of numbering for actions is passed; and Tekel, the weighing of actions is come; and therefore the Wheat and the Tares, though they have grown together in one Field, 
Mat. 13.30. Chap. 25.32.  must be perpetually separated, and the Goats and Swine must departed on the lefthand, and the Sheep and Dover come on the right-hand, and each kind be fixed in their proper and Eternal State; 
Psal. 101.1. Rev. 15.3.  from which most just and wise proceed of a Righteous Judge, shall Christians have cause to Sing the Song of Mercy and Judgement unto great Jehovah.  
Then shall also that monstrous number, and heinous nature of Wicked men's Sins be discovered, 
Eccles. 12.14. Job 20.11. Psal. 50.21.  and set all in order in most ample manner before their Faces, the Books of Heaven being now opened, and the Records of Conscience witnessing to their Truth, reduceth the Sinner into a speechless silence, 
Rev. 20.12. Matt. 22.12.  and there is none now in Heaven, Earth, or Hell, that will or can undertake to plead their cause; no Angel in Heaven will undertake it, and so they know not unto which of these Saints to turn; 
Job 5.1.  and as for Christians, they have now but one mind and will with Christ their King, and therefore confess all his ways to be most Just and True; 
Rev. 15.3.  therefore the Father will neither sorrow nor now regard to see his wicked Son condemned to Eternal Flames; nor yet the Wife her Husband; neither the Children their Parents, nor any other Relations; for there is no knowing one another after the Flesh any more; 
2 Cor. 5.16. 1 Tim. 2.5. Act. 10.36. Prov. 1.24. Joh. 8.20.  and as for Christ the only Mediator, by whom Peace in time past might have been made; he was not at all regarded by them in the day of Grace: And now that Harvest is past, and that Summer is ended, and so Mercy to them is out of date; for he is descended from the Throne of Grace, 
Isa. 36.34. Chap. 59.17.  and exalted upon a Throne of Glory, and clothed with the Garments of Vengeance, and so the meek and gentle Lamb appeareth as a fierce and terrible Lion; 
Rev. 6.16. Rom. 2.8. Matt. 5.11. Rom. 2.24. Heb. 10.29.  from whose Face the Rocks and Mountains in this dreadful day cannot hid; it is he whose Mercies they have carelessly slighted, whose Commands they have wickedly disobeyed, whose People they have unjustly persecuted, whose most glorious Name they have most grievously blasphemed, trampling under their Feet the precious Blood of the Covenant, 
Chap. 6.6.  and crucifying unto themselves afresh the Son of God; so putting him to an open shame, and doing despite unto the holy Spirit of Grace, and therefore in no reason can they expect any relief at at all from Christ, whom they have thus wickedly abused; nor from his Holy Spirit whose Counsels and Convictions they have refused and set at nought: 
Acts 7.51.  And as for Rocks and Mountains, they administer them no security; for Heaven and Earth itself will flee away from the Face of this Terrible and Angry Judge; 
Rev. 20, 11.  and therefore cannot hid from his Allseeing Eye, 
Heb. 4.13. Rom. 6.16. Zach. 1.11.  with whom they now must have to do. And as for the Devil, whom with great Diligence they have served in this World, walking securely in it, as if God had taken no notice of them at all: He will appear to them a very help less Master, for he must himself to his Eternal Den of Darkness, 
Mat. 25.4, Mark 6.40.  where he and all his Followers in Rebellion against God, must be woeful Companions together in that State, where the Worm will never die, nor the Fire ever be quenched; and so the State of unconverted Men in this terrible Day, must needs be miserable. Therefore, no marvel if all the Workers of Iniquity, of what Rank or Quality whatsoever, 
Rev. 6.15. Acts 24.25.  and such as Felix, fear and tremble at it.   

SEVENTEENTHLY.  
From these Principles Christians in Ancient Times went on to Perfection, 
Heb. 6.1. Col. 1.29.  labouring after it, and striving unto it according to the Power of God which brought in them mightily,  
But because this Doctrine is become very doubtful, and that to many serious Persons, by reason of their long Converse in the earthly Jerusalem; 
John 6.60.  in which it is counted a saying too ●ard to bear; and in that also they have pitched their Tents so near the Suburbs of Babylon, in which it is no marvel to hear it flatly condemned ●s Heresy. We shall now therefore state it, as it is believed in the little City Bethania.  
And First therefore, 
Mark 4.28.  There is a Perfection of Nature, unto which every Creature, the very Beasts, Fowls, Plants and Trees do incline and arrive to, if no Impediment hinder.  
Secondly, There is a Perfection of Grace, and this in Bethania is called a Perfection Commanded; Therefore her Inhabitants, are longing for it, 
James 1.4. Phil. 1.10. Mat. 20.21. Heb. 11.40.  and labouring after it, that nothing may be wanting in the Obedience of Faith; cheerfully enduring the Burden and Heat of the day; resigning themselves as Clay into the hands of the Potter, that by the power of Jesus, who came to save his People from their Sins, they may attain unto it.  
But Thirdly, 
Mark 4.28.  There is a Perfection of Glory, which in Bethania, is called, A Perfection Promised. Now this Perfection is a State of Reward, but the Perfection of Grace is a State of Labour, The Perfection of Nature, and the Perfection of Glory are easily believed. The only doubt is about the Perfection of Grace, although it runs through the very Veins of Bethathania's Divine Charter; and was commanded by God to Abraham, saying, 
Jer. 17.1. Mat. 5.48.  Walk before me, and be thou perfect; and by Christ to his Disciples, Beye therefore perfect, as your Heavenly Father is perfect; and if thou wilt be perfect, 
Mat. 19.21. Luke 16.40. Col. 1.28.  Go sell all and come follow me. And, Every one that is perfect shall be as his Master, is oft pressed unto by the Apostles; That I might present every man perfect in Christ Jesus: whereunto I also labour according to his working that worketh in me mightily: 
Col. 4.12. Ephes. 4.13. 2 Cor. 7: 1. 1 John 4.17.  That ye may stand perfect and complete in all the Will of God: Unto the measure of the Stature of the fullness of Christ, unto a perfect man; Perfecting Holiness in the Fear of God. And herein is our love made perfect, 
Phil. 3.15. EpheI. 3.9. 2 Cor. 3.18.  because as he is, so are we in this World: Let us therefore, as many as be perfect, be thus minded; being filled with the fullness of God, changed from Glory to Glory into the same Image with him, even as by the Spirit of the Lord: And he that hath this hope in him, 
1 John 3.3. 2 Pet. 3.14.  purifieth himself even as he is pure: Wherefore Beloved, Seeing ye look for such things, be diligent, that ye [may be found of him in peace, without Spot and Blameless: that he might present it to himself a Glorious Church, 
Ephes. 5.27.  not having spot or wrinkle, or any such thing; but that it should be Holy and without blemish. For Pure Religion and Undefiled before God, is this, 
James 1.27.  To visit the Fatherless and Widows in their Affliction, and to keep ourselves unspotted from the World: many more Scriptures might be alleged to the same purpose, But because it is an hard saying to the fleshly part, therefore who can bear it? 
Matt. 7.14.  This is indeed the narrow way which Flesh and Spirit mixed together cannot walk in: Therefore, He that is Christ's in Esponsed Union, hath Crucified the Flesh with the Affections and Lusts, 
Gal. 5.24. John 3.6. 1 Cor. 2.15. Gal. 5.25. Judas 24. Rom. 8.13. 1 Pet. 4.1, 2.  and is born of the Spirit, and so is a complete Spiritual Man; And therefore walketh in the Spirit, hating even the very Garments spotted with the Flesh, having through the Spirit Mortified the Deeds of the Body, by the which suffering in the Flesh, he hath ceased from Sin, and liveth to God in Newness of Life.  
Therefore do we begin Christianity in the Principles before written, that we might finish it in Perfection; 
1 Cor. 9.24. Verse 25. 2 Tim. 4.7.  and so our ruaning to end this Race, and our fight to accomplish this Warfare; yea, all our labouring, tendeth to finish this Course: And here at last the Reward will stand.  
But while this Salvation is working out, 
Phil. 2.12. Job 12.5. Gal. 6.1. Isa. 30.26. 1 Cor. 8.12.  it is with much Fear and Trembling; and many slips, falls and wounds, poor Souls receive in this difficult Passage; and were it not for the Intercession of Christ, the which to us in this Case is of an unspeakable Advantage, we might uttecly despair of coming to our journey's end: By Virtue of which, in most true Repentance, and right humble Confession, looking to him in the true Nature of the Christian Faith, who is Exalted at the Right Hand of his Father for this very end; 
Heb. 9.24. Numb. 21.9.  the Soul is cured again from the Stings of Wilderness Serpents, by which it was wounded in its Travels toward the Milky Land; and so in true Watchfulness, walking in the Light as he is in the Light, 
1 Thess. 5.6. 1 John 1.7.  receives Remission of its Sin, and is cleansed from all Unrighteousness: and thus being recovered, he hasteth on his way again, 
Psal. 55.8. 2 Pet. 3.14. Cant. 2.3. 2 Cor. 10 5.  performing his work with Diligence and Cheerfulness, till at last every thought is brought into Subjection unto the Obedience of Christ. This Perfection is not pretended to in Bethania; to be a Perfection in parts, 
1 Cor. 12.11.  for that is the Gift of God, and he distributeth thereof severally to every one as he will; but it is a coming up to all the Requirements of God that are or can be known, with diligent search, 
John 15.14. 1 Pet. 1.10.  with a careful abstaining from all Actions and appearances pearances from Evil; giving up the whole Heart and Soul to God, 
1 Thess 5.12. Prov. 23.6. Jer. 29.12, 13. Rom. 6.19. Verse 22. Cant. 1.6.  and yielding the Members of the Body as Instruments of Righteousness in his Service, and to his Praise: And so having the whole fruit of the Soul, and also the whole fruit of the Body, unto most pure Holiness; the end will be Everlasting Life. Let none of our Mother's Children be too angry with us though we go a little out of their Vineyards in this difficult point of Doctrine; for if they will inquire further about it, we readily shall in the best manner we can, explain and confirm the same in all Humility and Meekness of Spirit, 
Col. 3.15.  which is the ruling Spirit in Bethania.   

EIGHTEENTHLY.  
The Catholic Church of Christ it believed in Bethania according to the Scriptures, 
Eph. 1.23. 1 Cor. 10.16, 17. Rom. 15.5. 1 Cor. 12.27. Rev. 11.1. Psal. 45.13. Ephes. 1.19. Cant. 6.13. Isa. 9.6.  and that Ancient Article of the Apostles Creed, to be a Communion of Saints or Holy ones, Constituted by Divine Appointments, and ordered by Rules from Heaven; being richly adorned with Divine Virtue, and possessed with exceeding great Power. She is the Blessed Sbulamite, deriving her Name and Divine Nature, from Shulim; for Shallom, the Prince of Peace, being his Sister, and also his Spouse, she doth and wi●● appear in a Threefold State:  
The first of which, 
Mat. 5.14.  is Formal; I which she is as a City on a Hill, from whence True Doctrine, and Divin● Purity shines forth unto the World. In this Estate, Her Worship is visible consisting of Forrus and Ordinance Goings-out, 
Ezek. 43.11. John 10.9.  and Coming in: And ● this belongs those two Blessed Sacraments viz, Baptism, and the Lord Supper; But Her formal State ● measured from Heaven, and He whole visible Limits round about, 
Ezek. 43.11.  must be most Holy.  
Her Second State, is Spiritual; Wherein She is vailed and unknown unto the World; 
John 3.2. Cant. 6.10. John 4.24. Phil. 3.3. 1 Cor. 12.13. Rev. 2.17. John 6.55. Isa. 32.2. 1 Cor. 10.4. Cant. 8.13. Chap. 4.12.  and in this Estate. She Worshippeth the Invisible Father, in Spirit and Truth; Enjoying a Baptisin which is inward and Spiritual; and a Supper that every one knows not of. For the hidden Manna is Her Divine Food, and the Spiritual Rock giveth Her Water: In this Spiritual Estate, She is a close Companion with the Blessed Lamb; and dwells within the measuring Line: So is a Garden enclosed, a Spring shut up, a Fountain sealed; and though Her outward and visible Limit be oft assaulted, and sometimes trodden under feet by the Gentiles: 
Isa. 32.2. Psal. 91.4. Cant. 2.10.  Yet here She is secure under the Shadow of the Rock of Agess; Even under the wing of Christ as his only Fair and Unspotted Virgin, 
Chap. 6.9. 2 Cor. 11.2. Chap. 6.16. Psal. 50.2. Isa. 60.8. Verse 1. Psal. 87.30.  This ●s Christ's Holy Temple, wherein he dwells and walks; and the Perfection of Beanty, out of which he shineth: So that those who are fleeing as Doves to his windows, may clearly see, That the Glory of the Lord is risen upon Her; This is Spiritual Zion of whom many Glorious things might be spoken: But we must come into Bethania, and be poor in Spirit to hear them.  
But Her third Estate, is Glorious, 
Rev. 21.23. Verse 16.  and every way Perfect; In which the Light of the Sun, Moon, and Stars, are needless: Her length, breadth, and height are now equal, for Soul and Body both, are got beyond all Corruption, 
Verse 9  and arrived at fullness of endless Glory, in which She is become the Lambs Beautiful Bride, who in Her Spiritual Estate, was only Espoused to Him, and therefore is Exalted with Him upon a Throne of Glory, 
Rev. 3.21. Chap. 19.7. Mal. 4.2. Isa. 60.20. Nah. 3.4.  and all the Heavenly Host rejoiceth at it. Thus the Lamb who was before Her Sun of Righteousness, is now become Her Sun of Glory, and will never more be Eclipsed from Herald  
But Bethania hath heard of a wellfavoured Harlot, 
Isa. 4.1. Isa. 33.14. Rev. 18.7.  yet delights not to have any Acquaintance with her; who though she derives her Name from Christ, yet in Nature is far different from Him: But she will at last appear in her own Estate, being stripped and made bare, and unclothed of all her Forms of Godliness; and so these Sinners in the visible Zion shall be afraid: 
Isa. 27.4. John 15.6.  and that Fearfulness shall surprise the seeming Christian, who being a fruitless Figtree, and but a wellfavoured Harlot, must together with the pricking Bramble, and Defiled Strumpet, be Fuel for Everlasting Burn.   

NINETEENTHLY.  
The true Ministers of Christ; and such as are approved in Bethania, 
Euseb. Eccl. Hist. Lib. 3. Chap. 21.  are men of passing pure lives; bedecked with every kind of Virtue, Divinely instructed out of the great Charter of Bethania, 
Tit. 1.6, 7, 8, 9 Judas 3. 1 Pet. 5.1. Verse 4. Luke 22.32  by the Holy Spirit of Jesus: keeping close to those Principles upon which Christian Religion is founded; carefully pursuing those Principles by which it is carried on, and contending earnestly for those Principles by which it is completed. These being inferior Shepherds, are to be guided by Eupoimenos the Prince of Shepherds: And so being first Converted themselves, are carefully to strengthen their Brethren, and diligently to feed the little Children; 
John 21, 15.  that so as their Ears do hear, and their Eyes do see; even so also, their Hands may handle the Word of Life, going still before the Flock in the difficult Passages of every kind of Suffering, 
1 John 1.1. Jer. 50.8. Phil. 4.9. Cant. 1.8. James 5.10. Act. 20.19. 2 Cor. 6.6. Acts 6.4. 2 Cor. 6.5. Chap. 11.26, 27 Acts 20.20. Tit. 2.15. Prov. 28.1. 1 Thess. 2.10. Mat. 10.16. 2 Cor. 6.4. 1 Cor. 4.1. 1 Tim. 1.11. Mat. 5.12.14. 2 Cor. 8.23. Acts 1.1.  and leaving the Print of their Feet in the narrow Path of Self-Denial: giving them good Examples of great Patience, Deep Humility, and Divine Purity; given much to Prayer, Fast and Watch: Often contented to be in Weariness and Painfulness in their frequent Journeys or Journeying; taking care of all the Churches; teaching also from House to House, that the Gild of Souls may not be upon them. Being bold and undaunted in Reproving. Sin in high or low; like Lions that turn not aside for any: And yet in Nature, Meek, and Tender like Lambs and the harmless Doves of the Valley; carefully encouraging the least Spark of Virtue, and in all things approving themselves as the Ministers of Christ, as such who are put in trust with the Mysteries of the Gospel; That they may be a Light unto the World, a Salt of the Earth, and a Glory in the Christian Churches; that so as the great Shepherd, their Master, whose work was both to Do and Teach: They also may say, What ye have heard and seen in us, That do, and the God of Peace shall be with you; walking as we have given you an exact Example; 
Phil. 4.9. Phil. 3.20.  For our Conversation ● in Heaven, be therefore followers of us, as we have followed our Lord Jesus.  
And so as every one hath received a Ministerial Gift, 
1 Pet. 4.10. Mat. 19.28.  having first made Experimental Trial of the painful Passages of Divine Regeneration, 
Isa. 50.4. ● Tim. 2.18.  he is to minister unto others with much freeness, having the Learned Tongue of Divine Teachings; that he may rightly divide the Word of Truth, 
Luke 22.32. Mark. 10.21. 1 Sam. 24.24. Heb. 10.38. 2 Cor. 2.14. John 3.10. 1 Cor. 8.1, Heb. 8.12, 13, 2 Cor. 11.3. 2 King. 4.40. Heb. 8.7. Job 15.2. Zach. 11.17. Isa. 2.16.  and speak a Word in Season to weary Souls; Taking their own Purse till it was wholly empty, and so giving Examples to live by Faith on him, the savour of whose Knowledge they carefully manifest in every place; but such as know not by most true Experience, the very Nature of Divine Regeneration, though as great Masters in the fleshly Israel, they eminently flourish in the Gifts of Knowledge, are still unskilful in the Word of Rigteousness, and great Strangers to the simplicity of the Gospel. Therefore, They make indeed a Pottage like the Sons of the Prophets, but there is Death in it, and it doth fill the Head with Notions, and the Belly with the East-wind. These therefore are but idol-Shepherds, setting up the pleasant Pictures of their own Excellencies, and thereby forming lifeless less Images of an outward Profession in the Souls of men, where the living Image of God should stand; such as these may build a fleshly Jerusalem, and engrave upon it a confused Babel. But Bethania, who is poor in Spirit, desires them not in her Divine Corporation; 
Prov. 14.1.  least as the foolish woman, They should pull down many Houses with their hands, and turn the little City Bethania, into the great Contused Heap of Babel; 
Isa. 28.7. Prov. 20.1. Judas 19 Psal. 14.4.  being very apt to err through Wine, and to be mocked by Strong Drink; having their Senses Stupefied by fullness of Dainty Meats, and other Flesh-pleasing Enjoyments, by reason whereof, They forget the Law, and pervert the Truth of Christ, and lay that upon others which themselves will hardly touch with one of their Fingers. 
Mat. 23.4.  Therefore, The Ministers of Bethania do drink but very little Wine, 
1 Tim. 5.23.  and that chief for their Stomaches sake, and in case of often Infirmities; and scarce any Strong Drink at all, but in case of great necessity, and to revive the Spirit when it is ready to faint through weakness; 
Prov. 31.6.  according to the usual Order and Gustom carefully observed in the House of the Poor; whose Ministers as before described, are to be submitted unto, and had in great Estimation; as such who watch for Souls, 
1 Thoss. 5.13. Heb. 13.17.  who must also give an account thereof to Jesus the Prince of Shepherds: Therefore, Their Doctrine is to be believed, their Counsel to be regarded, the Order to be observed, and their Examples to be followed; 
Matt. 9.37, 38. Eph. 6.29. 1 Pet. 2.1. Rev, 1.20. Isa. 62.6.  who also are earnestly to be prayed for, even for their increase in Number and Divine Excellencies: That Bethania may have pleaty of Ministerial Bread, and her little Children nourished with sincere Milk; Her Starlight may be Glorious, Her Vision Plain, and the Gates of her City carefully watched, against all the hurtful Spirits of Babel.   

TWENTIETHLY.  
And now forasmuch as we have already signified, that the Holy Scriptures are the great and only Charter of Bethania; by virtue of which, she holdeth all her Privileges, and from whence she deriveth her whole Doctrine: Together with her Discipline and Rules of Life. We have also thought convenient to lay down in writing, from whence she hath received this Divine and Ancient Charter.  
First, Then she believeth, That there is an Essential and a Ministerial Word of God, which Essential Word; is that, by which the Eternal and Invisible Deity doth utter his most Sacred Mind, 
Heb. 1.1. Prov. 8.22.  and reveal his Secret Counsels to his Creatures, both Angels and Men. This Word, is He who was with the Father before ever the World was made; 
Jehn 17.5. John 1.12. Heb. 1.3. Col. 1.15, 16, 17. Psal. 78.24, 25. Mat. 4 4. Deut. 8.3. John 6.5, 7. Chap. 14. Heb. 4.12.  and by Him were all things made that were made. Being the Word of His Eternal Power, by which they are upheld and do consist. He is the Food of Angels, and immortal Souls of Holy Men; by virtue of whom, they live forever. For in him is Life, and this Life, is the Light of Men; This Word is Quick and Powerful, and sharper than any Two-Edged Sword; and pierceth into the deepest parts of the Soul, dividing between the very Soul and Spirit, the Joints and Marrow; and discerneth all the Thoughts and Intents of the Heart; and there is no Creature that can be hid from his Sight. 
Rev. 10.13.  He will shortly be clothed with a Vesture dipped in blood; whose Name is called, The Word of God; This Word became Flesh and dwelled among us: And we beheld his Glory, the Glory of the only Begotten of the Father, 
John 1.14.  full of Grace and Truth. From this Essential Word, 
Mark. 4.35.  springing immediately from the Eternal Deity, proceedeth that Ministerial Word which Mortal Creatures are capable to hear; 
Col. 3.16. Gal. 3.19. Acts 7.53. Heb. 2.2. Rev. 1.1. Gen. 18.19.  which Ministerial Word, was at first received by Angels, and by them utered to Holy Men in ancient Times; who carefully taught it to one another from Father to Son. And so the Gospel was Preached to Abraham long before the Scriptures were written: 
Gal. 3.8. Heb. 4.4. Exo. 24, 4, 7, 8. 1 Cor. 10.4. Chap. 5.7.  This Word that was uttered at divers times, and in divers manners, by the Ministry of Angels, was at last committed to Writing by famous Moses, and so it lay hid in Types and Figures; secretly couched in the Names of Men, and things mentioned by him in those five Books which he hath written; and these are they which we call the first part of Holy Scripture: The which, by the Spirit of Jesus were unvailed unto, and by famous Prophets, who wrote more clearer Visions out of Moses, being Expounders of him, than Moses himself before had discovered; uttering many Divine Prophecies touching the Messiah, 
Hab. 2.2. Neb. 8.8. Act. 10.43.  who was the subject which, all the Prophets pointed at or unto; still making the Vision more plain and clear, as they drew nearer the coming of Christ. These also wrote fully of the State of those who kept, and also of those who did transgress this Ministerial Word of God, whose writings were designed also for our Learning, and these are the second part of the Scripture. 
Rom. 15.4.   
But at last, 
John 1.14, 1 John 4.14. Mat. 3.15. John 19.28. Mat. 5.18. Luke 1.2. Acts 1.1. 2 Pet. 1.16. Mark 16.15. 1 Pet. 1.12. Acts 26.18. 1 Cor. 3.6. 2 Pot. 3, 16.  The Essential Word was made Elesh, and became visible, and uttered himself by a humane Tongue to mortal Men, and so fulfilled those things in clearness, in his most Sacred Person, which Moses and the Prophets had written of him: The fulfilling of which, together with his famous Sermons, and mighty Miracles were written by those who were Eye-witnesses of what he did and taught, whose Holy Apostles having received a Commission to preach the Gospel to every Creature, were assisted thereunto by an infallible Spirit, and so turned many Souls from Darkness to Light, and Planted many famous Churches, unto whom they sent certain Divine Epistles; The which, together with the Holy Evangelists, makes the Third part of Scripture: 
Rev. 22.18.  and this altogether, with the Mysterious Book of the Revelations, is the Divine and Ancient Charter of the little City Bethania; which proceedeth, first, from the Eternal Deity, by the Essential Word of his most mighty Power, by whom it was committed to Angels, and by them Ministered unto men: and first written by Moses, then Expounded by the Prophets, fulfilled by Jesus, further written and Exemplisied by the Apostles and Evangelists, 
2 Chron. 34.27. Acts 24.28. Psal. 119.46. Rev. 12.17. Heb. 11.35.  whose Authority maketh many impresses upon the Consciences of Mortals; hath made Tyrants tremble, and humble Souls to triumph; hath remained firm and uncorrupted, especially in its Essence, in the midst of its very Enemies. And they who have witnessed for it in all Ages, have easily passed through inhuman Tortures; it hath outlived many Cities and all their firmest Charters; and hath seen many Laws repealed that have been made against it: Hath been frequenty pleaded for by the Inhabitants of Bethania, 
Psal. 19.110. Psal. 119.72. Jer. 15, 16.  before high and mighty Mortals, and is a marvellous Precious Jewel in the House of the Poor.    

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 Signification 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, 
Heb. 10.28.  and Instruction and Edification of Mortal Men; seriously, diligently, and with great Reverence and Godly Fear, Observed and highly Esteemed in Bethania; 
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.  In which for that time, all other things, whether Actions of Soul or Body, are suspended 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 Counsel and Comfort for their Soul●● By which means, improved in this manner, the House of the Poor groweth rich in Divine Virtue and deep Wisdons; being Fortified also in their, Soul with the exceeding great Power of God; of which retired Spirits have sensible Experience, and by which they are quickened yet farther unto Spiritual Things. And so feeding in the Valley of great Humility, by the still Waters of immediate and Ministerial Teachings, they grow like Willows by the Watercourses, and flourish like a Field which the Lord hath Blessed: When the Inhabitants of Babel, that discomposed Multitude, and all the carelese Daughters, are famished and dried up with Thirst.   

SICONDLY.  
The Inhabitants of Bethania are very careful to observe those Hours Dedicated to Divine Worship, 
Acts 3.21. Isa. 58.3. Verse 13.  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; 
Acts 5.1.2. Verse 5. Verse 10.  like Annanias and Saphira, which stole away part of that from God, which they pretended to give unto him, but felt the dreadful 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, 
Isa. 32.9. & 12. Ephes. 4.30.  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 intolerable Delay; That they have little else in their coming to Meetings, but dry Breasts, 
Hos. 9.14. Jer. 17.6. Isa. 24.16. Psal. 106.15. Job 16.18. Isa 58.2.  and a Barren Womb: The Lord having withdrawn himself from their careless Souls, and left them to inherit the parched places of the Wilderness, in great leanness of Spirit, as their wrinkles testify to their Faces: And notwithstanding, They are frequently at Meetings, and evi learning in the visible Temple; sitting constantly in the place of drawing Waters; 
2 Tim. 3.7. Judas 5.11. Isa. 65.23.  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 City, when they come to their Meeting place, and the Hour of Meeting being at hand, remembering 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 betake themselves to some silent Meditation or reading of the Holy Scriptures, 
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.  ●● 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, 
Phil. 3.8.  the which also concerns our immortal Sou●● should in the first place be accomplished; 
1 Kings 17.13. Luke 10.42.  and herein Mary was more approved of, in sitting at the Feet of her Lord, and waiting for his Divine Counsels, than Martha was in making 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; 
John 9.61.  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, Courtesy follows in his right season. 
Exod. 31.18.  The Law was written in two Tables, and though the second Table in which is contained our Duty to man, have more Precepts 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, 
Rom. 16.4.  and then after saluted the Brethren. Therefore, Bethania, when Divine Worship that appertaineth 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, 
Mat. 5.47.  who will also salute their Brethren: But likewise also to those besides themselves, who do usually frequent their Meetings; 
Rom. 12.9, 10.  all which Salutations are performed in unfeigned Love, 
1 Cor. 14.40.  and without Diffimulation; also in great Humility, a decent, orderly, and serious Exercises, in Bethania.   

FOURTHLY,  
If in any of the Assemblies of Bethania 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, 
Mat. 18.15, 16, 17.  who if he repent is readily forgiven, and so all 〈◊〉 well; but if he repent not, than he is admonished by two or three, and so it is done the second time: If he still persist in stubbornness, than 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 Sam. 15.23.  and such kind of Persons, are in no wise suffered to inhabit in Bethania, 
Deut. 18.10.  not be Freemen within the Corporation of it.   

FIFTHLY.  
Again, if there be found any Person in the aforesaid Assemblies, that is slothful, 
Rom. 12.11. 2 Tim. 3.18. 1 Thess. 5.14.  and doth neglect his Duty, either in natural or in spiritual things, than he is seriously admonished unto it. If he strive to amend, although he cannot presently alter the inbred Habits of an unconverted State, it is sufficient for the present; and he is counselled, encouraged, and comforted, as one of the feeble-minded. But if he be careless, and giveth way to those evil habits, 
1 Tim. 5.11,  he is suspended, and noted as a Person not meet for Christian Communion, yet in no wise exempted from friendly Admonition. But if after all these manurings, he still remaineth an unfruitful Tree, 
Luke 13.7. John 15.6.  and as a died Shrub in which there is no hope, than he is cut up as a Cumberrer of the Ground, and as a lifeless Withered Branch taken quite away.   

SIXTHLY.  
But if any sin a Sin that is directly and immediately against God such as Fornication, Idolatry, an● Murder, 
1 Cor. 6.9, 10.  is Effeminate, or doth abu●● themselves with Mankind; is a Thi●● or Covetous, or a Drunkard, or a Reviler, or an Extortioner, or such like then those to whom such things appear, though it be their Father, 
Deut. 13.6. Verse 8. James 2.1.  Wife or Husband, or any the nearest Relations whatsoever, do bring the● things immediately to the Church, a●● there testify unto them, without any respect of Persons, which spring● from Envy or Flattery, and that i● the same Spirit, in which they give wholesome Physic unto their dearest Friends. 
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.  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 Severity, yet Lamblike meekness, which becometh the Executioners of Gospel-Discipline; The Sinner is immediately cut off, and excluded from the Christian Communion of Bethania. By virtue of that Exclusion, he is not only deprived of Communion at the Lords Table, but also of being present within that place where Preaching and Praying, 
Leu. 13 45, 46. 1 Cor. 5.13.  with other Divine exercises relating to the Worship of God, are performed. And though ●his little City be greatly inclined to Compassion, and readiness to forgive Offences, and very unwillng to be exercised in sharp Severities; yet ●er Divine Charter will in no wise ●●llow it in this case; but that a visible impiety must needs be corrected by a public Punishment. 
1 Tim. 5.20.  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; 
Rev. 2.2. Verse 20. 2 Sam, 12.12.  but this thing could not possible be done by any means, if all Offences were forgiven upon Repentancè, and Confession of the sinning Party, without immediate Excommunication: Therefore though God forgave the sin of David and Miriam upon Repentance and Confession; 
Num. 12.13, 14, 15. 2 Sam. 12.14. Psal. 38.5. Psal. 39.11.  yet though David were a Prophet, and Miriam a Prophetess, she must be put out of the Camp seven days; and David endure many sore and grievous Chastisements: 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 public and severe Discipline hath been duly executed, and t●● Offender hath been put to op●● Shame for his open Offences; Th●● is great Pity, 
2 Cor. 2.5, 6.7. Mat. 3.8.  and tender Compass●● found in the Breast of Bethania; a●● from thence it proceedeth freely a● readily to the truly Penitent a●  Sinner, and when th● Fruits of Repentance have sufficiently 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 Offence of the Penitent Soul, 
Dan. 9.20. Ezra 9.5, 6. Gal, 2.9. Col. 3.17.  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, 
Rev. 3.19. Job 33.17. Jer. 19.29, & 30.  and yet Mercy is designed in its Execution. It is the same Word with that, John 16.8. where it is said, The Spirit shall convince or reprove the word of Sin; and though sometimes it is Excommunication itself, which is the highest degree of Rebuke, yet oftentimes it is found a degree below it, 
1 Tim. 5.20.  and so is only in this degree a Public 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, 
Isa. 39.11.  by reason whereof his Beauty consumeth like a Moth, but his end is to bring back his Soul from the Pit, to be enlightened 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; 
Psal. 6.1. Psal. 38.1. ver. 5. 1 Tim. 5.24. 1 Cor. 11.32. Rev. 3.19.  whose mere foolishness, as himself hath said, had brought these sharp Rebukes upon him, and so some men's Sins go on beforehand to Judgement, that being Judged and Chastened of the Lord, they might not be Condemned 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 Chasten, be ye Zealous therefore and amend. After this manner therefore Christ our Lord Rebuked Peter, saying, Get thee behind me Satan, 
Mark 8.33. Prov. 9.8. Job 12.15.  for thou savourest not the things that be of God but the things which be of Men; even so also in Bethania, if a wise man happeneth to slip with his feet, he is quickly Rebuked, and it is accounted as precious Oil; 
Psal. 14.5. Prov. 27.6.  open Rebuke being preferred before Secret Love, and the Wounds of a Friend, above the Kisses of an Enemy; therefore if a Brother Trespass against a Brother, 
Luke 17.3. Leu. 19.17.  he is Rebuked, 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; 
Tit. 2.15.  for the very Doctrine of Grace itself is sometime to be fastened in the Minds of Professing Christians by Exhortations and Rebukes with all Authority; 
2 Tim. 4.2.  therefore, 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 Righteousness, 
Tit. 1.13.  are in order to make the Man of God perfect, throughly furnished unto all good Works; 
2 Tim. 3.16.17. 1 Tim. 5.13. 1 Pet. 4.15. Tit. 2.13. Rev. 3.16.17. ver. 19  therefore Bethania Executeth this Censure against busy Bodies, in other men's 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 lukewarm Selfconceited State; neither are they exempted from this Censure, 
2 Pet. 2.16.  who too much incline to the things of this World, conforming thereunto in Fesh-pleasing Vanities, 
Rom. 13.14. 2 Tim. 4.3.  or having itching Ears, are therefore wandering after divers and strange Doctrines, 
1 Cor. 3.15.  or any way behave themselves unseemly, contrary to the pure Principles of Virtue. Which Charity teacheth towards 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 others may fear and avoid the like offences; for that which is openly committed, 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 lasting Characters in sacred Scriptures.   

EIGHTHLY.  
Heresy in Bethania is counted a very noisome Weed, 
1 Tim. 6.4, 5. 2 Pet. 2.1.  that springeth up in a corrupt Mind, and is evermore accompanied with an Impious Life, and then it is of a very Damnable Nature, and the way thereof very Pernicious; the which also endeth at last in most swift Destruction; 
2 Tim. 2.17.  it is a kind of a Canker-eating Mischief, which men involved in it, take much delight to promote, and so are rightly called Heretics.  
But every Error is not properly called Heresy, seeing many may be guilty of Error in their Judgement, who are notwithstanding of Pious and Virtuous Lives; therefore as there is a Body of true Faith, the which also is contained in that Ancient Creed, called the Apstles; Even so also the direct 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 Cor. 8.6.  and our Lord Jesus Christ, by whom all things consist, 
Judas 4.  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 Heretics, and are of old ordained to this Condemnation. 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 Catholic Church is declared in this Creed, to be a Communion of Saints or holy Ones, whose privileges 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 National or Congregational Societies, is very 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, therefore the Earthly Jerusalem, as well as Confused Babel, are in great danger of being guilty of heresy. Now the way by which Bethania Executeth her Censures against Heretics, is such as is contained in her great Charter, therefore when the Heresy beginneth first to appear, and the direct Tendency thereof clearly fore-seen, the Persons thereunto inclined are the first and second time carefully to be Admonished; if they reform, and so are reduced to the right Faith, 
Tit. 3.10.11. Luke 15.11.  than there is Joy in Bethania for the return of the wand'ring Sheep; but if they perfist to nourish this noisome and poisonous Weed, than they are finally Rejected, 
Isa. 59 5. Chap. 11.18.  and so the Cockatrice Egg is not permitted to grow up into a fiery-flying-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 threefold, and first Formal, which is that state of Communion wherein Persons are conformable to one another in External Principles, 
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.  and are United in the Forms and Ordinances that relate to Visible Worship. This Communion is held only in the outward Court; it is the right Visible way into an higher degree of Communion, and is only bounded with a strong Wall, but hath no Covering over it; the Storms of Temptation and Persecution oft Times deface the Steps of this Communion: Those who only Worship in this outward Court, are liable to be trodden under foot of the Gentiles. Nevertheless this Communion is of great Estimation in Bethania, 
Rev. 2.17. Heb. 9.4. John 10.9. 1 Cor. 5.2. John 10.9.  and those whose proper Food is chief 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 little 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 Pasture.  
The second state of Communion is Congregational, by virtue of which, 
2 Cor. 8.5. Acts. 2.41.  a company of Persons who have first given up themselves to the Lord in Vifible Profession of Truth; Now secondly, Give up themselves one to another in Congregational Union; in which Estate they have a special and more particular Interest in each others 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, 
Acts 20.28. Heb. 13.17. 1 Thes. 5.12, 13.  and they on the other hand are deeply enjoined 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 Cor. 10.17. Chap. 12.18. Rom. 12.15.  which consisteth excellently in this; In that many Bodies have but one Soul, for by one Spirit Souls in state of Union are Baptised into one Body, and so are all Members one of another; and hence it is that the whole Church of Christ, though consisting of many distinct Congregations, 
Psal. 46.4. ssa. 27.2, 3. Cant. 4.12. Chap. 2.14. Chap. 4.11.  is notwithstanding in holy Scripture often spoken of in the singular number, and is called a City, a Vineyard, a Garden, a Dove, a Virgin, a Wife, and so Christ's Beloved is but one, and their Communion in this state is Celebrated in, and maintained by the Divine Nature, 
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.  in which they are of one kind, even a kind of first Fruits of Gods new Creatures; and by virtue thereof we have Union and Communion 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 Communion was held firm together, as their Souls were both Instated in the Divine Nature; 
Acts 2.41.42.  and though it be not Lawful for Persons Baptised and Unbaptised, to have Communion one with another at the Lords Table, because that is formal Communion; and therefore they that would enjoy it in one part, ought not to reject it in another, 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 Baptised do keep their formal Communion at the Lords Table, with baptised 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 Cor. 19. 1●.  yet there is maintained a friendly Distance, which is carefully observed in Bethania.   

TENTHLY.  
Sympathy in Bethania is a certain Divine Quality, which springeth up in the Souls of the Inhabitants thereof, by reason of their close Union one with another. 
1 Cor. 12.25. Verse 26.27.  And so it is that by which one Christian doth feel fewer Estate. Therefore, if any serious Soul, in the House of the Poor, by the Violence of Temptation, at any time be overthrown, and the Iniquity of his heels doth overtake him though he flee away from it, 
Psal. 49.8.  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, 
Psal. 31.12. Psal. 16.3.  his Soul sorely terrified, his Peace even wholly extinguished, his Joy fearfully eclipsed: insomuch that his State is now become an heavy burden, 
Gal. 6.2.  too heavy for himself to bear. Then by virtue of this Sympathy, the Inhabitants of Bethania make this Estate their own. And thus they bear one another's burdens, 
Rom. 12.15.  and so fulfil the Law of Christ; Mourning for them that Mourn, Praying for them, Comforting of them, Administering all relief unto them, being even restless in themselves, until they see their Brethren again restored.  
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 Comforts 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 withdrew his Soul-refreshing Influences from the Sympathising Person, leaving 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 virtue of which, there hath been a sinking into great Patience, till the former State hath been recovered again. Moreover by virtue of this Divine Sympathy, they are Partakers of one another's joy: 
Prov. 14.10. Acts 4.35. Verse 24.  the which no Stranger unto it can intermeddle withal. And so they rejoice with them that rejoice, and are comforted in each others relief. 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 Natural things. Therefore, these three troublesome Words, Mine, Thine, and Our Own, are seldom the Native Language of the House of the Poor. Neither yet doth this Sympathy stand between themselves alone, but also between Jesus our Saviour, 
Hos. 11.8. Isa. 63.9. Heb. 4.16.  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 distressed, and sendeth them Grace and Mercy from the Throne of Grace, to help in time of need. 
Zeph. 3.17. Mat. 25.36. Chap. 10.40. Psal. 44.16. Jer. 13.17. Psal. 119.136,  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 also on the other hand, when they hear his most Sacred Name Blasphemed, or taken in Vain, see his Truth despised, 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, than any thing they feel in themselves in any Case.  
But this Sympathy between Christians and Christians, and between Christ and them, 
Ephes. 1.10. Rev. 21.16. Ephes. 4.16. Isa. 61.3. Heb. 11.40. Rev. 21.9.  ends not only here. For in the fullness 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 completed Body. Then in this Estate poor Bethania shall put off all her Garments of Mourning, and be clothed with Perfection of Glory, and so become the Lambs most Beautiful Bride; being now taken into Personal Union with himself: who is therefore Instated in his whole entire Possessions, 
Rev. 21.7. Mat. 20.10.  insomuch that every one inheriteth all things. For there shall be no Inequality in the Reward of the Labourers, when Union and Sympathy is fully completed in the Glorious Day of Bethania.   

ELEVENTHLY.  
Prayer in Bethania is a Divine Discourse between mortal Men, 
Gen. 18.27. Heb. 12.18. Mat. 6.7. Psal. 19.10. James 5.16.  and the immortal God; and therefore is performed by the Inhabitants thereof, as all other Divine Exercises are, with great Reverence and godly Fear. It consisteth not so much of the Multitude of Words, and Excellency of Speech, as in the Strength and Fervency of Desire. Therefore the Prayers of Divine Men, 
Rom. 12.11. Mat. 26.39. Rom. 12.12. 1 Thess. 5.17. Acts 6.4. Luke 18.7. Eccles. 5.1.  and also of Jesus our Saviour, was usually short in the Tongue, but very fervent and lasting in the go 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 Exercise 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; 
Mal. 2.27. Isa. 49.4.  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 itself, to make its Addresses to the Father of Spirits. Therefore, saith Paul, I will Pray with the Spirit, I will sing with the Spirit; 
Heb. 12.9. 1 Cor. 14.15. Rom. 1.9. 1 Tim. 4.8. John 4.24.  and God 〈◊〉 my Witness whom I serve with my Spirit. For bodily Exercise profiteth little, or for a little time; but the constant Exercises of the Spirit, are delightful 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 steadfast in a Praying Posture, 
Psal. 40.1. Psal. 39.7. Psal. 103.1.  waiting upon the Lord from whom is their Expectation, until they obtain their Heart's desire, the which being obtained, is a great Experience of Mercy, and engages the Soul in Songs of Praises.  
But if at any time they have presented a thing before the Lord, 
1 Sam. 16.1. Ezek. 14.16.  that doth greatly concern the Ease of their Soul, or the comfort of their outward Life, or have entreated for a Mercy, for Mercy-Rejecting Sinners, or have desired the Removing of some bodily Distemper, or natural Impediments from Natural or Christian Friends; and the Lord doth flatly deny them, or long defer therein to answer them, 
Luke 18.7.  than they cast their Eye upon Jesus, who hath taught them to say, Our Father, thy Will be done. And in great Calmness of Soul, 
Mat. 6.10. Heb. 2.7.  quietly sink down into the Will or God; subjecting themselves as is most meet to the wise disposings of the Father of Spirits; 
Luke 11.8. Gen. 22.2. Luke 1.7. Isa. 57.16.  yet in some cases the Lord alloweth of restless Importunity. And therefore Bethania will not hold her Peace, but wrestleth strongly with great Jehovah, until the  of Mercy appears. And he being of a wonderful condescending Spirit, suffers 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 performed, 
Eccles. 5.2.  being mainly and chief the work of the Soul, about which the Tongue is but little concerned. But in great Babel, and also in the Earthly Jerusalem, Prayer is wholly another business, and is mainly and principally the work of the Tongue, in which these two Cities have many very skilful Artists, 
Mat. 6.  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 Smoke in the Nostrils of the Heart-searching God, 
Eclces. 5.1. Isa. 65.9. Jer. 17.10.  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 any thing before God, knowing that he is in the Heavens, and she on Earth, therefore her Words are weighty, 
Mat. 6.11.  but few.   

TWELFTHLY.  
The Gesture used in Bethania in the time of Prayer, is such as becometh serious men, 
Dan. 10.10. Acts 7.60. Ezra 9.5. Ephes. 3.14. Josh. 7.6.  when they are talking with an immortal God. And therefore in that Divine Exercise they either 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 Reverence and godly Fear. 
Heb. 12.28. Psa. 89.7.  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 gesture of sitting in the time of Prayer, although it be in frequent use among the careless Daughters in these Flesh-pleasing times, 
1 Tim. 3.2.  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 Account 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 Solomon, 
Luke 6.12. 2 Chron. 6.13. Dan. 6.10.  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 Saviour kneeled down and Prayed in the time of his Agony; 
Luke 22.41.  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, 
Acts 20.36. Acts 21.5.  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 benumbed like Camels Knees, and bereft of the sense of feeling, by reason of his continual kneeling in Supplication 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 Pet. 4.1, 2.  are not always profitable for the Soul. And therefore they used to suffer in the Flesh, and through the Divine Spirit mortify the Deeds of the Body, 
Rom. 8.13. Psal. 55.6.  that the Soul being unclogged of sensual Delights, 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, 
Exod. 17.12.  about sitting to Pray. It is to be considered that Moses case was a case of Necessity; Therefore Aaron and Hurr when Moses was tired, by reason of standing, and continual spreading of his Hands, took a Stone and sat 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 David, 
2 Sam. 7.18. Verse 25.26, 27. Psal. 95.6. 1 Cor. 13.15.  he went in and sat before the Lord, and then spoke unto him, and after that he Prayed, in which most serious Exercise 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 itself unseemly, neither doth it seek its own, either Ease, or any other delightful things. Even so Bethania, who is greatly possessed of Divine Virtue, taketh great care according to the uttermost of her Capacity, to avoid all superfluous Words, and needless Repetitions, long and tedious speakings, with all unseemly Gestures, in that most serious and Divine Exercise of Prayer.   

THIRTEENTHLY.  
Time in Bethania is accounted a very precious Jewel, 
Eccl. 9.12. 2 Cor. 6.2. Ephes. 5.16. Tit. 3.14.  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 Unfruitful, either in Church or State; and so glorious Elohim moved himself in vast Eternity; by virtue of which Motion, the whole Creation was produced; for it is written, 
Gen. 1.2.  And the Spirit 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 Employment: So the Sun, 
Psal. 19.5, 6. Gen. 1.14.  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. 
Cant. 2.12. Psal. 104.12. Ver. 17.  The Fowls move and sing right Cheerfully, and swiftly in the open Air, and painfully 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. 
Ver. 27.  So also the Creatures on the Earth and in the Waters, Universally observe and show forth a natural diligence; yea also in the Vegetable Kingdom among the Herbs, Plants and Trees, time and motion are carefully observed; the Trees in their proper Season send forth their tender Leaves, than their beautiful 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, 
Heb. 6.7. Psal. 104.14.  are very diligent in their nature, 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, 
Phil. 3.20. Col. 3.2. Gen. 15.24. Prov. 15.24.  for when their Hands are busy 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 herein they exceed all other Terestial Creatures whatsoever, in that they can do many works at once, 
1 Cor. 7.29. Psal. 55.6. Act. 22.16. 1 The. 2.29.  for they know that time is short, and that their business 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 desirable 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 itself, 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, 
Amos 6.4.  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 Loins of him, 
Gen. 3.19.  who in the Sweat of his Brows was to eat his Bread: 
Rev. 11.18. Jam. 2.6. Jer. 8.20.  These are they which consume the Creation, destroy the Earth, oppress the Poor, and spend their precious 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, 
Neh. 4.17.  the City of Diligence, there ye may see the Workmen 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, 
Phil. 2.12. Chap 3.12.  and exercised in that proper calling to which he is designed some as Porters at the Doors, some a● Watchmen upon the Walls, 
Mark. 13.34. Isa. 62.6. Rev. 11.1. Isa. 57.2. Rev. 14.14. Psal. 126.6.  others la●● bouring in the outward Court, other again Worshipping in the Sanctuary and others Ministering before the Altar, until all that is to be done in time is wholly finished, and then Eternity opens itself, and receives into her Bosom of everlasting Rest, this Laborious and Painful City, Bethania.   

FOURTEENTHLY.  
There is no Swearing at all, either Judicial or Profane, used in the little City Bethania, for Jesus our Saviour in his most famous Sermon, the which he Preached to his Hebrew Disciples, 
Mat. 5.24.  as he was with them in the Mount, hath fully repealed, that sometime a Lawful Custom; and James a Disciple of Jesus in his Epistle also written to Hebrews, among whom Swearing had been an usual Practice, layeth a strait Injunction on them, not to use it, saying above all things, My Brethren, Swear not, 
Jam. 5.12.  neither by Heaven, neither by the Earth, neither by any other Oath, but let your Yea, be Yea, and and your Nay, Nay, lest ye fall into Condemnation; so that as it was Lawful in old time, to require an Eye for an Eye, and a Tooth for a Tooth, to hate their Enemies, 
Mat. 5.28. Deut. 24.3. Heb. 1.19. Chap. 9.11.  and to put away their Wives for other causes then for Fornication; yet now in the more perfect and more glorious Dispensations, all these things, together with that of Swearing, are quite Repealed, and so those Oaths, the which in time past were carefully to be performed, are not now at all to be made, and therefore those Judicial Oaths which in time past were unto men an end of strife, 
Mat. 5.27.  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 verily Swear by the greater, and an Oath for Confirmation is to them an end of strife; 
Heb. 6.16. Mat. 28.29. John 15.14.  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 Allegiance to Princes than Bethania, nor that hath lived more Peaceable under their Government in any Age than she; 
1 Pet. 2.18. Ver. 17. Mat. 5.41. Ver. 39  so that if they Magisterially compel her to go with them a Mile, she goeth with them twain; and if they Magisterially smite her on the one Cheek, 
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.  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 warrant 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 custom in the Earthly Jerusalem; but Bethania is a little City, that hath little or no Affinity with any of these.   

FIFTEENTHLY.  
When Persecution ariseth against Bethania, 
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.  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 designs of Humane or jufernal 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 Judgement Seat of men, to beware of men, 
Mat. 10.17. Psal. 125.5. Rev. 12.17. 1 Tim. 3.15. Rev. 12.17. Heb. 10.34.  lest by them they should be entangled 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, 
Rom. 8.28. Luke 21.17, 18. Mat. 10.29. Luke 22.3, 5. Joh 2.6. Luke 13.32.  who also suffer joyfully the spoiling 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 Sparrow 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; 
Prov. 11.6.  and in the Morning of Prosperity must sow our Seed, and in the Evening of Adversity, must not withhold our Hands. For they know the Truth is sometimes planted in Blood, and the Sufferings of some Christians, 
Phil. 1.12. Heb. 10.25.  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, 
Dan. 11.14. Esth. 4.16,  greatly differeth from the manner of Trading in other Cities; for the Earthly Jerusalem, when she heareth of a storm of Violence, letteth fall much of her Trading is Truth and Virtue; but Bethania increaseth hers the more. And when the Robbers begin to Exalt themselves to Establish the Vision, than this City bringeth forth the best of her Wares: Their Prayers now are most Fervent, and their Sermons most Divine, their manner of Life most Circumspect, and their Faith very steadfast; 
Cant. 8.6.  their Hope reacheth furthest within the Veil, their Charity is now more strong than Death, and all their Graces takes the deepest or firmest Root. So the Innocent stirreth up against the Hypocrite, the Righteous also holdeth on his way, and he that hath Clean Hands, shall grow stronger and stronger. At last, Bethania cometh out of her Tribulation, having washed their Robes, 
Rev. 7.14.  and made them white in the Blood of the Lamb; and so she enjoyeth a Life, which Death can never approach unto; and a Substance that no Thiefs can steal away; inheriting a joy, 
Mat. 6.20. Isa. 60.20.  which shall never more be Eclipsed with sorrow, in the glorious Morning of Bethania.   

SIXTEENTHLY.  
The frequent Discourse in Bethania, is for the most part very savoury; 
2 Cor. 2.14. Ephes. 4.29.  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, 
Mat. 12.36.  they must give an Account thereof in the Day of Judgement. Therefore, 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 Conceptions of the Mind touching humane Affairs: otherwise, they are very much given to Silence, being swift to hear, slow to speak, carefully keeping the Bridle upon the Tongue, 
James 1.19. Psal. 39.1.  lest that unruly Member run headlong into Disorder, and so the Heart be quite deceived, and all their Religion prove to be a mere Vanity; For in the Multitude of Words, there wanteth not Sin; 
Prov. 10.16.  and he that restraineth 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 together, 
Job 32.4. 1 Cor. 14.29. 2 Tim. 2.7.  and there be some Divine Matter about to be uttered; they all wait and hear in Silence, carefully avoiding all Interruptions; and if any thing be wanting that aught to have been spoken, another supplieth that Defect; when the first hath left off speaking; and so all things are done to good purpose, in much Decency and Order. 
Job 32.11, 15, 16.  For to speak two or three at once, either in Humane or Divine Matters, is counted ridiculous and a mere Confusion, proper only to Babel. But if they have no Divine matter to Communicate, 
1 Cor. 14.40.  nor yet any Natural Thing that is needful to be spoken, than 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 Spirits, 
Psal. 94.23.  whose Heavenly Virtue is a quickening Influence to every true Bethanian.   

SEVENTEENTHLY.  
Laughter in Bethania is counted madness, 
Eccles. 2.2. Rom. 8.6. Luke 6.25.  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 into Eternal Mournings. For the Triumphing of the wicked is but very short, 
Job. 20.15.  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 Laughter. Therefore this mere Vanity is wholly of this World, unto which depraved Nature inclines after it hath lived a little while in it. And therefore, 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, 
2 Cor. 7.11.  and so that precious Seed, 
Phil. 2.12.  from whence Divine Virtue 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 Virtue springs, 
Psal. 126.5, 6.  shall certainly enter the World to come Rejoicing in the glorious Reaping-time of the Effects of Virtue. So Jesus our Saviour, while in this World, 
Isa. 53.4. John 11.35.  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. 
Ezek. 7.16.  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 enough for mourning. And as for the Christians, the Sins of their Youth, and the Errors of their former Li●●, 
Psal. 28.7.  together with the present Dangers that attend the Wilderness Passage, maketh their Walks oftentimes a Vale of Tears. 
Psal. 84.6.  Yet as Jesus our Saviour did sometimes rejoice in Spirit, 
Luke 10.21.  and also gave forth true Tokens thereof to others; even so the Poor in Spirit, sometimes greatly rejoice in the inward man; especially when they can see the morning without Clouds, 
2 Sam. 23.4.  and show forth such Signs thereof, by a cheerful Countenance, which will manifest to others that they are refreshed. But forasmuch as their walking is in the Spirit, and Laughter is a more fleshly Vanity; Therefore, a more solid 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 Tim. 2, 9 1 Pet. 3.4, 5.  is used in plain Necessity, to cover the Secrets 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 Pet. 1.14. 1 John 1.16. Isa. 32.11. Chap. 3.18.19, 29, 21. Heb. 11.13. 1 Pet. 2.11.  and are more proper to the Mother of Harlots, and the Faithly Jerusalem, the Society of careless Daughters, than that City whose Name is Bethania, whose Inhabitants do well know, that this World is not their Native Country; 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 Paradise; was permitted to dwell in it a little while only as a Stranger, and his first Garments were only Fig-leaves, 
Gen. 3.7. Chap, 3.21.  but these were of his own making: 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 fallen 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 Terrestrial World, 
Eccles. 3.11. Prov. 17.24. Isa. 2.7. Chap. 14.4,  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; extracting fine Linen out of the Earth, and procured Silk from the Silkworms Bowels. Of these things man made himself a shining Mortal; and glorieth in his borrowed Substance, as if by right of Nature it had been his own; when indeed it is no such matter, for he is born wholly Naked, and cometh into this World only as a Stranger, and leaveth it again only possessed with a few Grave-Cloaths, 
Job 1.21.  but all the rest of his borrowed Substance is left behind: yet there is one more Vanity and great Impiety, 
Psal. 49.51. Job 21.13.  that seemed to spring among men in these our very times, the which Bethania greatly Detesteth; That whereas Women have one only Natural Ornament which is their Hair, given them by Nature also for a Covering: 
1 Cor. 11.5, 1 Cor. 6.9. Rev. 9.7, 8.  the which man borroweth now of them, whereof he now maketh himself an Effeminate Monster, much resembling those Locusts which ascended out of the Bottomless 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 Mysteries of their own Kingdom, which is this World, do by the mere instinct of Nature perform very ingenious Actions, 
Prov. 30 28. Psal. 104.17.  as the Spider thereby to wove 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; 
Job 11.12. Isa. 28.26. Ephes. 3.3.  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 Physic 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, 
Job 14.2.  and possesseth so little of the fullness thereof, but such things, for which things he is constrained to be beholding to other Creatures. Therefore she casteth away the Pride and Vanity of Babel, 
Judas 19  as also the sensual Delights of the earthly Jerusalem, and betaketh herself to a sober, 
Gal. 6.14. Heb. 11.26. Psal. 45.18. 2 Cor. 5.2. Dan. 2.3. Phil. 3.21. Heb. 9.28.  modest, selfdenying kind of Life; Embracing the Cross, and Esteeming the Reproach of Christ greater Riches than all the Glory and Treasure of this present World; Rejoicing greatly in that her Soul is beautified and enriched with the inward Ornaments and substantial Riches of Divine Virtue, waiting therein to shine forth at last in her Glorious Paradisical Body; when Jesus shall visit the second Time, Poor Despised Bethania.   

NINETEENTHLY.  
Marriage is Honourable in Bethania, 
Heb. 13.4. 1 Cor. 7.40. Mat. 22.30. Gen. 1.27.  and the Bed Undefiled, yet Virginity 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 Jesus our Saviour continued all the time of his abode in this World; 
Isa. 7.14. Jer. 31.22.  in this Estate, the Virgin-Mother of our Lord having compassed a Man, and so fulfilling the Sacred Prophecy, continued also till the time of Her Departure out of this World. For the Lord God of Israel having entered through the East-gate of her Sanctified Womb, shut it afterwards perpetually, 
Ezek. 44.2.  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, 
Luke 20.35.  and be as the Angels of Heaven 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, 
2 Cor. 11.3. Rev 4.4. Mat. 23.1.  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. Therefore no marvel if Natural and Spiritual Virginity be of very high Estimation in Bethania. 
1 Cor. 7.29.  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 Matrimonial Conjunction, 
2 Cor. 6.14.  with any but those only that are within the Liberties of her own Corporation, 
Gen. 6.2. Ezek. 9.2. Mat. 11.29. Ephes. 4 20.  and have learned of Jesus our Saviour to embrace such Principles, and to walk in those steps of Virtue which are approved and owned in her Divine Charter; neither is it at all the practice of this little City to go out unto great Babel, 
Amos 5.5. 1 John 4.5. 2 Cor. 6.17. Isa. 65.11.  or the Ministers of the worldly Churches, to seek their assistance in the celebration of such Marriages as are concluded between the Members of her own Society; but all her Marriages are celebrated 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, than they present themselves before some considerable Assembly in Bethania, 
Ruth 4.9, 10, 11.  and there in a very grave and serious manner publish their secret Contract; the which being accomplished, certain 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, 
Eph. 5.31.  who at first was pleased 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, 
Eph. 5.24, 25.  and exhorted to live as is meet for Christians in that estate, according to the divine Charter of Bethania.   

TWENTIETHLY.  
Watching, 
Mar. 13.37. Mat. 24.42. Ephes. 6.18. 2 Tim. 4.5.  in Bethania is accounted of great necessity, and is the last work of a Christsan, being a constant Exercise of the Soul; after the Warfare is wholly ended, it is to be a Companion with all Actions and Enjoyments, and to attend diligently on every State. The Bethanians divide it into 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, 
2 Cor. 11.27. Chap. 6.5.  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 completed it. 
Gen. 2.21.  Sleep is very near of kin to Death, therefore hath the very same Name with it, and so is an unmeet Exercise for living Souls, for it consumeth much precious time; and the Excess thereof greatly stupifieth the sensitive Life, 
Prov. 6.9.  and maketh indisposed to the Exercises of Eternity. It extends no further than the Animal Kingdom, and so wholly ends in Death, and is never seen any more after the Resurrection. Both the Heathens and Christians have shunned it as much as they could, 
Rev. 4.8.  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, 
Mark 4.38.  and the Disciples terrified, but he quickly awoke, and wrought a Miracle. The Gospel-Ministers who are appointed by Christ to awaken Spiritual Sleepers, have been often themselves Exercised in Watch. 
Ephes. 5.14.  So saith Paul, In Stripes, in Imprisonments, in Travels, in Labours, in Watch, in Fast; yet further, in Weariness and Painfulness, in Watch often, in Hunger and Thirst, in Cold and Nakedness. Therefore, though Sleep be pleasing and incident to Nature, yet the Cross of Christ doth Crucify the Superfluity thereof in all true Bethanians.  
But the second Degree of Watching, is a careful observing of the out-going of the Soul in all its Exercises and Employments; 
Prov. 4.23. Luke 21.34.  for there be Snares attending upon every State; yea Eden itself was not secure from them; and seeing the Soul is so apt to wander, before it is fixed in the immutable State, 
Psal. 119.10  therefore the Man of God is to be watchful in all things; and Prayer itself, that most serious Business, is carefully to be attended with it. For if the vigilant Enemy cannot distract us by gross Corruptions, 
2 John 8.  yet he will endeavour to do it by unseasonable Exercises. The Soul that is dispossessed of an unclean Spirit, being swept and garnished with many Virtues, may be Re-possessed again through want of Watchfulness, with Seven Spirits worse than the former. Decays are incident to all unfixed things, 
Mat. 11.43.  therefore the Church of Ephesus left her first Love, unto which she is advised again to return, 
Rev. 2.5. Chap. 3.2. Chap. 15, 16.  and keep the same with Watchfulness. Blessed therefore is he that Watcheth and keepeth his Garments, lest he walk Naked, and they see his Shame.  
The Third Part of Watching, is an earnest Expectation of the Accomplishment of all Gods Gracious Promises; 
Psal. 40.1. Isa. 28.16. Heb. 6.12. Heb. 2.3. Rev. 3.20.  yet he that believeth, maketh not haste, but quietly waiteth till the Vision shall speak. Therefore Bethania 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 Requirements, and so become a Follower of the Lamb, 
Cant. 5.2. Rev. 14.4.  whithersoever he goeth, in all things expecting to be supplied with that Grace, 
2 Cor. 12.9.  which is suffieient for every State, and so quietly enduring the Burden and Heat of the day, watching diligently 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 Antiquity, and was first commanded in Eden; especially from some things, of the Tree of Knowledge, of Good and Evil; 
Gen. 2.17.  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 often enjoyed the least of Creatures. Moses fasted twice forty days, yet in that time he was close with him, 
Deut. 9.9. Verse 18. Exod. 34.30. 1 Kings 19.8. 2 Kings 2.11. Dan. 10.3,  and came from him with a shining Face. Elijah fasted forty days, and at last God sent for him from Earth to Heaven. Daniel he fasted three full Weeks, though not from all kind of Food, yet from that which was accounted pleasing; and he was a man greatly beloved. David chastened his Soul with fasting, and he saith, That his Knees were grown weak thereby, 
Psal. 109 24.  yet he was a man dear unto God, and sometimes enjoyed much of his presence. 
Esth. 4.16.  Esther was a very Glorious Queen, yet in a weighty case, yielded herself unto three days fasting. Jesus our Saviour, fasted forty Days and forty Nights, 
Mat. 4.2.  in the beginning of his most Sacred Ministry. So likewise his Apostles and approved Ministers were, and are often in Fast. 
1 Cor. 11.27. Luke 2.36, 37  Hannah served God with Fast and Prayer, Night and Day. Christ gave Directions to his Disciples about fasting, and the Disciples of John were Exercised therein. It was not only found among Jews and Christians, 
Mat. 6.16.  but Heathens also were famous in it. For King Darius passed the Night in Fasting, 
Mat. 14. Mark 2. Dan. 6. Act. 10.30.  and the Prayers of Cornelius were performed with it. Therefore it is an approved, and a diligent observed Custom in the City Bethania, who also for divers Ends, and in divers Manners observeth the same. Sometimes it is used for the chastening of the Soul, 
Psal. 69.10. 1 Cor. 9.27.  and beating down of the Body, that the Flesh may become weak, and the Spirit strengthened in Virtue. At other times, when they go about any weighty Undertaking, or desire to obtain any special Mercy, or to remove any sore Affliction, all or any of these are attempted and managed by Prayer and Fasting. 
Dan. 9.4. Esth. 4.16.  If there be a public Design on foot, then Fasting is public also; yet not made common to any but only those who are concerned in it. 
Joel 2.12.  These retire themselves into the greatest Retirement as possible may be, and there with earnest Prayers and silent Groans, with frequent Sighs of Soul to God, spend their time in most serious manner, 
Rom. 8.26. Ezra 9.4.  little minding their own Ease, or moving from place to place, except in great Necessity, suspending all other Actions but those only that appertain to the present Exercise, else it is not Fasting; 
Isa. 58.4.  for Fasting is an Abstenance. Neither do they mind any business, nor take any Food or Natural Refreshment, 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 
Verse 9.27.  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 Affliction, or for Assistance against any dangerous Temptation, or for the subduing of any prevailing Corruption; ●hen it is performed in great Retirement. 
1 Cor. 7.5.  And so Wives and Husbands withdraw themselves from one another, during that time of Fasting; the which, if it be for many days, than they take a little Food and a little Water, and after enjoy each others Company again, 
Dan. 10.3. Phil. 4.5. Amos 4.6.  with such moderate Refreshments 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, 
Heb. 13.14.  are therefore mere Strangers in Bethania.   

TWO and TWENTIETHLY.  
Singing of Psalms in Bethania, is a certain Divine and Spiritual Exercise, by which the Inhabitants thereof do celebrate the Praises of the most High God, and it is mainly and chief an Exercise of the Soul, being performed by the lifting up of the Soul and Spirit unto great Jehovah; 
Psal. 32.7.  and this Divine Mirth springeth up in the Souls of those who are in Experience of some Spiritual Refreshments. 
Psal. 101.1.  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, 
James 5.13. Col, 3.16. Ephes. 5.19.  speaking also to themselves in Psalms and Hymns, and Spiritual 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 Jesus Christ. 
Verse 20.  So Jesus our Saviour rejoiced in Spirit, and then said, I thank Thee, 
Luke 10.21. Psal. 25.1. Psal. 103.1. Job. 29.30. Isa. 65.30. Jer. 31.25.  O Father, etc. Even so David lifted up his Soul to God, and then set his Soul to bless his Holy Name; and Job caused the Widow's 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, calleth to the Tongue to awake and declare it. 
Psal. 57.8.  And it is only proper to those and none but those, who are in Communion with the Blessed Lamb, in some of Zions Glory. For none can learn these Spiritual Songs, 
Rev. 14.3. Chap. 5.3.  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, 
Psal. 107.2.  Thy Mercy endureth for ever. Therefore, Singing of Psalms, and Spiritual Songs, 
1 Cor. 12.4. Rom. 12.6. 1 Cor. 14.26. Psal. 40.3. Psal. 137.4.  is no Gospel-Ordinance, neither is every individual Member of Gospel-Churches able to perform it: But it is properly a Gospel-Gift, and only belongs to those into whose Mouth the Lord hath put the New Song; For who can sing the Songs of Zion, 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; 
Psal. 126.5. Phil. 2.12. Isa. 9.3. Isa. 35.10.  working out their own Salvation with Fear and Trembling; yet at last they rejoice as in the joy of Harvest, and the ransomed of the Lord do return and come to Zion with Songs of Deliverance. 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, 
Exod. 15.16. Judg. 5.20. Rev. 19.9. Isa. 27.2.  and partly for the Edification 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-refreshing Supper of the Lamb, the Blessed Union between Christ a●● his Spouse, 
Chap. 5.1.  and such like. Therefore to these it is a peculiar Gift; A●● that Spirit that giveth the Gift of Doctrine, of Revelation, of Tongue● of Interpretation, doth also give th● Gift of a Psalm; 
1 Pet. 4.10.  and as every 〈◊〉 hath received the Gift of any kind 〈◊〉 Nature whatsoever; 
Rom. 12.6, 7.  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 Edification of all that hears, that all may learn 〈◊〉 all may be comforted. 
1 Cor. 14.31.  So that every th●●● is done by Gift in Bethania. 
Rev. 18.22.  And 〈◊〉 for Art and Craft, they leave it to th●● Craftsmen of Babel; 
Leu. 10.1. John 4.24. 1 Cor. 14.21. Acts 2.4.  for God 〈◊〉 not be Worshipped with strange Fittest but is looking into the Churches for spiritual Worship, and spiritual Worshippers; and therefore Paul would Pray in the Spirit, and Sing in the Spirit, and the Preachers would Preach as the Spirit gave them Utterance. 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 Craftsmen bid us sing, 
Psal. 40.3.  than 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 Babylon, we fall to singing, 
Psal. 137.1.  according as men do teach us, otherwise we could not sing ourselves. So that we may see, that we be yet within the Limits of Babel, but do not hearken to the Voice that saith, 
Rev. 18.4. Mich. 4.10.  Come out of her my People; and again, Go out of the City into the Field. Therefore Bethania, 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, 
Rom. 12.6.  than he preacheth 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 Cor. 14.30. Verse 26.  And so if any have the Gift of a Psalm, than he only singeth to whom the Psalm is given, but all the rest hold their Pe●ce, and are Exercised only in their Spirits, and so are Edified. For if all the whole Congregation should say the same Words, 
1 Cor. 14.23.  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 Ridiculous. 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 wholly guided by another, 
Job 19.28.  and there is nothing 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, Profane Persons, and Carnal Professors, that have nothing of Divinity in them, may sing as well as the most Divine and Spiritual. Therefore this cannot be Gospel-Worship which consisteth not in bodily Exercise, 
1 Tim. 4.8.  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 Music who did instruct and order the Singe● in the Exercise of Songs. 
1 Chron. 15.19. Chap. 16.42. and 25.1.  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 instruct and train up Singers in that Divine Exercise; and the Number of them with their Brethren, that were instructed in the Songs of the Lord, Al● that were Cunning, was Two Hundred Fourscore and Eight; 
1 Chron. 25.7. Heb. 9.1.  but this was during the time of the first Tabernacle and Temple, which was called, A Worldy Sanctuary. And yet that Service of the Song was only peculiar 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, 
Rom. 1.9.  also in Newness of Spirit, and not the Oldness of the Letter. 
Chap. 7.6.  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; 
Isa. 35.6. Psal. 45.1.  then the Hearts in which the Root of the Song doth lie, Inditeth a good Matter, and so they have liberty to use their Tongues for aught appears, and sing in Metre or in Prose, as the Song of Moses, and Deborah, 
Exod. 15. Judas. 5. 2 Sam. 22.23. Luke 10.21.  and David. Also the Song of Jesus, when he rejoiced in Spirit, and said, etc. 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, 
Rev. 5.9. Chap. 15.2, 3.  and to open the Seven Seals thereof; for thou wast slain, and hast Redeemed us to God by thy Blood, etc. 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 Creatures, and Twenty Four Elders, 
Rev. 19.4.  in these two Hebrew Words, Amen, Hallelujah; yet they sometimes, and often use a certain kind of Metre, not exactly 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 Operations.  
So then, Singing of Psalms is used in Bethania, For the Song of Hosannah was sung very near it; 
Mat. 21.9.  but it is used there as a Gift of the Holy Spirit, peculiar only to him that hath it; and not as an Ordinance 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, 
Psal. 145.10. Isa. 24.7. Isa. 55.13.  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 withdrawn, than they retire, and are silent all the Winter Season; and so the Sun, Moon and Stars, 
Psal. 148.3.  do Praise the Lord by the Influences of his own Virtue that is in them; yea Dragons, and all Deeps, Fire, Hail, Snow, Stormy Wind, Mountains, Trees, Cedars, Beafts, Cattle, Creeping Things, Flying Fowls, all these, 
Psal. 148.7, 8, 9, 10.  in their proper Nature, Praise the Lord, and Sing unto him in that Season when he putteth the Song into their Mouth.    

Bethania's Walks WITH GOD.  
Now last of all, having briefly hinted, First, At the Doctrine of Bethania: And Secondly, At some part of her Discipline and Order: We hope now Lastly, Briefly to lay down her Manner of Life, and serious Walks with God; and to what Place this Motion Tendeth.  

CHAP. I.  
THe Conversation and Manner of Life in Bethania, is very Divine and Heavenly, 
Gen. 5.22. Chap. 6.9.  being a serious Walk with God, and a careful Imitation of the innocent and pure Life of Jesus; so that as her Inhabitants are begotten by the immortal Seed of the Word of God, and born of the Divine Spirit, 
1 Pet. 1.2, 3. John 3.6.  [which Birth is from above;] even so their Conversation isin Heaven, as the way of Life, which is above to the wise, 
Phil. 3.20. Prov. 15.24. Ephes. 1.3. Col. 1.3. 1 Pet. 1.4.  to deliver from the Snares of Hell beneath; in which place and State they are and shall be blessed with all Spiritual and Eternal Blessings, in and by Christ Jesus. And therefore their Affections are set on things above, as things that are incorruptible, and will never fade away; The which being their Everlasting Treasure unto which they are begotten and born, as right Heirs of the same; even so their Hearts seriously incline towards that place where this Treasure is laid up for them, 
Heb. 11.14.  and their Life is framed here on Earth among men, as becometh those who expect to live with God in Heaven, among Angels; and is such a life, 
Phil. 1.27.  which is proper and natural to the glorious Gospel of our Lord Jesus, in which the Grace appeareth, which teacheth us, To deny all Ungodliness, and Worldly Lusts, and to live Righteously Soberly, 
Tit. 2.12, 14.  and Godly in this present World; looking for that blessed Hope, and glorious Appearing of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might Redeem us from all Iniquity, and Purify unto himself a peculiar People, zealous of good Works, that they might show forth the Praises of him, 
1 Pet. 2.9. Phil. 2.15. 2 Cor. 4.11. Chap. 2.14. Mark 3.45.  who hath called them out of Darkness, into his marvellous Light; in which they shine as lights in the World, and manifest the most pure Life of Jesus in their Mortal Flesh; making manifest the Savour of his Knowledge in every place, which Heavenly Offspring are of near Affinity with most pure Jesus, whose Divine Nature hath deeply Penetrated into their very Souls, and changed the Properties thereof from Devilish and Beastial, into Divine and Spiritual; 
Tit. 3.3. 1 Cor. 6.11. Rom. 8.28, John 3.1. 2 Cor. 3.18. Ephes. 2.19. Chap. 7.15. Heb. 12.13. Rev. 13.8. Gal. 4.25.  and so he is but the firstborn among these many Brethren, as the glorious Son of God, by Natural Generation; and the Children of the same God with him, by Divine Regeneration. So that there is but one Nature, Spirit, Life and Image in Christ and Christians; therefore, they are called, The Household of God, and the Family in Heaven, the General Assembly, and Church of the firstborn; whose Names are written in the Book of Life, of the Lamb stain from the Foundation of the World, and so are Fellow-Citizens with the Saints in that Spiritual Jerusalem which is above, and is the true Mother of all real Bethanians.   

CHAP. II.  
BUT now forasmuch as Bethania is situate on the Mount of Olives, and the Earthly Jerusalem is beneath it, yet scarce two Miles distant from it; and the direct Motion of the true Followers of the Lamb, being still upward, ascending from a fleshly Glory in a visible Profession, 
Mat. 5.3.  into Poverty of Spirit, and Resignation to Jesus; 
Ephes. 3.8.  and so through that Estate into Spiritual and Eternal Riches, we shall a little consider the walk of Saints, and the walk of the World, as they are both hastening apace into Endless Eternity.  
And forasmuch as the Sovereign God, in whose hands is all Power, and at whose dispose all things must be, hath appointed Heaven, Earth, and Hell, these three places, to be the Habitation of all Creatures in time and Eternity, according to their proper State. 
Eccles. 3.1.  It is Earth only that is allotted to Time, and Heaven and Hell to Eternity; so that Earth stands between Heaven and Hell, equally distant; and there are three steps by which men ascend from Earth to Heaven, and three steps by which they descend from it to Hell. Now Bethania chooseth the way of Life, which is straight and narrow, 
Mat. 7.13.  and ascendeth upwards; but Babel embraceth the way of Death, 
Job. 21.13. Isa. 5.14. Rev. 3.16.  which is broad and pleasant, and descendeth downwards; and the Earthly Jerusalem not well liking either of these, yet having but a Lukewarm Spirit, settleth upon her Lees just between, but at last must sink down with Babel like a Millstone, 
Rev. 18.21. Isa. 33.14.  into the Bottomless deep of God's Eternal Wrath; which the Sinners in Zion, as well as the Sinners in Babel, shall not be able to escape. Now these three steps by which Bethania ascendeth upwards, she hath learned of Christ our Lord, who himself hath traveled the same way; and they are First, Deny yourselves, Secondly, Take up the Cross, and Thirdly, 
Mat. 16.24. John. 21.26.  Fellow me; and then, Where I am, there shall also my Servant be. But those three steps by which Babel descendeth towards her Infernal Den, are wholly of another Nature, as they are laid down by the Apostle, Phil. 3.19. And are First, Their God is their Belly, Secondly, Their Glory is their Shame, and Thirdly, Who mind Earthly Things; the fearful issue of all which, is Destruction in the end: But Bethania's liketh not this way, though seemingly pleasant, therefore taketh her leave of Babel; who on the other hand despiseth the way of Bethania; 
Prov. 29.27. Zeph. 1.12.  and so these two Cities turn back to back, and leave the Earthly Jerusalem on her lees, each one hastening in his proper Motion, and never see one another's Faces any more; therefore we shall endeavour, and desire to prosecute the way of Bethania, and declare those things, as the Lord shall enable us, wherein she is said, To be a Follower of the Blessed Lamb, who is our Saviour, 
Rev. 14.3.  and the Prince of Peace and Life.   

CHAP. III.  
THere is a right precious and most Holy Faith belonging to Christians, as proper to the Elect of God, of which we have spoken somewhat before, 
2 Pet. 1.1. Rom. 10.17.  and it is a certain Divine Principle begotten in the Soul, by the Word of God; from whence springs that Virtue in which the Saints do walk; the which Virtue is sevenfold, as is noted in 2 Pet. 1.15. And it shineth forth in the Souls of Christians, by the influence of that Grace, which streameth unto them from the Seven Spirits of God, which are before the Throne. 
Rev. 1.4. 2 Pet. 1.8.  And where these things are, and also abound, that Soul is neither Barren nor. Unfruitful in the Knowledge of our Lord and Saviour Jesus Christ. But Entrance is administered abundantly into his Everlasting Kingdom: These are the seven Pillars, as it seemeth, upon which Wisdom hath builded her House, the Foundation of which House is laid in the Foundation-Stone of Zion; 
Prov. 9 Isa. 28.16.  and by these Pillars it is exposed to open View, and when any of these Pillars are wanting or out of Order, there is a Breach, and when they all disappear, it is a total Ruin. Now these Seven Spirits of God which are before the Throne, are also the seven Pillars upon one Stone; 
Rev. 1.4. Rev. 5.6. Zach. 3.9.  the which seven Spirits are sent forth into all the Earth, noted also to be seven Eyes and seven Horns, possessed by that Lamb which was slain, 
Rev. 1.18.  but is now alive for evermore. So that seven being a Number of Perfection, it is proper to Christ who received the Spirit not by measure, 
John 3.34.  for in him dwelled the fullness of the Godhead bodily, and it pleased the Father, that in him should all fullness dwell. By these seven Spirits, are also seven Eyes, 
Gal. 2.4. Rev. 15.6.  and seven Horns, signifying Power. It pleaseth the Glorious God through Christ, to look upon, and finally to dispose of the whole Creation, according to his own Will; Now these seven Spirits, are First, 
Isa. 11.3.  The Spirit of Wisdom, by which the Lord did first contrive the Creation which he made. Secondly, The Spirit of Power, 
2 Tim. 1.7.  by which he form and supporteth the same. Thirdly, The Spirit of Judgement, 
Rom. 1.3.  by which he ordereth and disposeth thereof. Fourthly, The Spirit of Holiness, by which he gloriously shineth before and among his Creatures. Fifthly, The Spirit of Humility, by which he vouchsafeth to behold the Creation as the Works of his own Hands. 
1 Cor. 4.21.  Sixthly, The Spirit of Meekness, by which he is tender and pitiful to all; so careful too of the Creation, which cannot subsist without him. Seventhly, The Spirit of Love, 
2 Tim. 1.7.  by which he delighteth in the things that he hath made. These are the seven Spirits of Jehovah, the which, as seven Glorious Lamps of Fire, do burn continually before his Throne; 
Rev. 4.5. Rev. 3.1.  by which seven Spirits, the Glorious Lamb being also seven Eyes, as we have said before, looked into the state of the seven Churches, and knew the lifeless state of the Church of Sardis, and the selfconceited, yet Lukewarm Condition of the Laodiceans; 
Rev. 3.17. Rev. 1.20.  and by his Spirit of Judgement will render unto them, and to every one else, according as their Works shall be. From these seven Spirits John saluted the seven Churches, whose Operation upon the Souls of Christian Men, form therein those seven Glorious Excellencies, which are Essential to pure Christianity, before mentioned in the 2d Epistle of Peter, chap. 1.5, 6, 7, Verses, by which it may evidently appear, that they are walking in the Spirit. And First, From the Spirit of Wisdom that is in Christ, is form true Knowledge in the Souls of men. Secondly, From the Spirit of Power that is in him, is produced that Virtue that is in them. And Thirdly, From his Spirit of Judgement, proceedeth the Temperance in which their Souls do live. Fourthly, From his Spirit of Holiness, springeth forth that Godliness in which their Souls do live. Fifthly, From his Spirit of Meekness, is begotten that Patience which is famous in Christianity. Sixthly, From his Spirit of Humility, it showeth forth the Brotherly Kindness that becometh Gospel-Professors. And Seventhly, From his Spirit of Love, naturally ariseth that Charity in which all Bethania's things are done. These are the seven Pillars that Wisdom hath hewn out, and by Virtue of which, 
1 Cor. 16.4. Prov. 9.1.  Christianity is made to appear; in which also, the Saints do walk in their Ascent towards their Everlasting Inheritance, and by which they do shine as Glorious Lights in the World; of which we shall speak particularly. And first of Virtue.   

CHAP. FOUR  
VIRTUE is the inward Essence and Life of every living Form, and is that by which those Forms become profitable and delightful unto those by whom they are used.  
Virtue is of two kinds, The first is Natural, the second Divine and Spiritual.  
Natural Virtue, is that by which the Flowers in the Fields yield forth unto men a Pleasant Savour, and also a Medicinal Profit. By Natural Virtue, The Fruits of the Fields and Trees do nourish and feed the Bodies of Men and Beasts: And besides, by Natural Virtue, the Needle in the Compass, being touched with the Loadstone, turneth always towards the North, in which the Rocks of Lodestones lie; even so also, the Virtue of Fire penetrateth into whatsoever things cometh near to it, and changeth the Properties thereof into a Similitude with its own Nature: it causeth cold Water to become hot; so that the Flesh that is boiled therein, 
1 Cor. 6.17. John 8.12.  is made savoury. Cold Iron is changed into a burning State, and therein is capable of being wrought into divers Forms; it is not the Form nor Colour of Salt, for Snow hath both these, but the Virtue thereof, which maketh it to be so useful to the Sons of men. Water hath the same liquid Form as Wine, but not the same powerful Operation: Therefore the Bodies of men are in that Estate, in the Excess of Wine, unto which the same Measure of Water will in no wise reduce them. So every living Form subsisteth and worketh by Virtue of that Spirit, which is proper to its own Nature; therefore, every Herb, Plant, and Tree, live and work by Virtue of a Vegetative Spirit; so the Beasts Fowls, and Fishes, and Creeping Things, live by Virtue of a Sensitive Spirit; also all Angels and Souls of men, live immortal Lives, by Virtue of a rational Spirit. Even so all real and true Christians live and move in a Divine Life, by Virtue of that Divine Spirit, which is the very Life and Virtue of Jesus our Emanuel; which Virtue was in him, in such exceeding Fullness, that from his sacred Body Virtue issued out, to cure by touching, all the Impediments of Nature; for by touching, He cleansed the Leper, drove away the Fever, 
Mat. 8.19. Chap. 9.29.  opened the Ears of him who had been Defective both in his Speech and Hearing; raised the Widow's Son, as he was carrying to his Burial, 
Mark 7.37. Luke 7.4. Mat. 9.20, 21.  staunched the Bloody Issue which the Physicians could not do, yea, by touching, He Expelled Fear out of the Spirits of his Disciples, when sorely surprised therewith, in the Mount of Transfiguration: 
Mat. 17.7.  So that the whole Multitudes of People sought to touch him, by reason that Virtue went out of him to cure all their Maladies. 
Luke 7.19.  Even so also, the precious Faith of Christians, that Divine Principle begotten in the Souls of God Elect, goeth forth from thence as a touching Instrument, 
Tit. 1.1. Mat. 15.2. Gal. 2.20.  which reacheth into the very Heart of Christ, and draweth forth that Divine Virtue which dwelleth there, into its self; and so by that Virtue it lives Divinely, 
Acts 6.5.  and walketh with God. Now according to the Greatness and Perfection of the Instrument, even so is the Measure of Virtue obtained by it; 
Heb. 11.33.  Therefore, in ancient Times, when Faith in the Prophets and Apostles, and Holy Men of God, was strong and famous, so accordingly their Souls were possessed with great Degrees of Virtue, by which they wrought many famous Miracles, 
Heb. 2.4. Deut. 2.1.  and in which they flourished in a Life of Eminent Piety; but as a little Fire can give but a little heat, and a little Candle can yield but a little light, even so Faith, since it became weak, Miracles, are for the most part ceased, and Piety doth but meanly flourish. Therefore Bethania, who is poor in Spirit, is letting out her whole Heart and Soul to Christ, 
Isa. 26.9. John 21.14.  offering up her whole Will to him, and so presseth after a great increase of Faith, by which her Soul may be fast linked to her Saviour, in which most Blessed Union, she may obtain much of his Virtue, 
Luke 1.75.  and shine forth in it right gloriously, before her fellow-Mortals; in which most pure Life, she liveth to the Praise of him who hath called her to Glory and Virtue, 
2 Pet. 1.3. Prov. 12.4. Chap. 30.10. and 29.  and so this Virtuous Woman is a Crown to her Espoused Husband; and when she can be found, Her Price is above Rubies, and though many have done virtuously, yet she in that that is Divine hath Excelled them all. Virtue is the Direct contrary to Vice, and so is of God, in whom dwelleth all good things; but Vice is of the Devil. Virtue maketh man like God, 
James 1.17. Psal. 119.68. Acts 10.38.  and in it man is good; but Vice maketh man like the Devil, and in it he is a mere Monster. Virtue is always profitable both in Church and State, but Vice bringeth Ruin upon both. It's Property is ever to do good, even in Natural and Spiritual Things, but is altogether a Stranger to Evil. 
Col. 1.10. Rom. 16.19.  In either of these, Virtue is of great Antiquity, even from Eternity itself; but Vice is but of yesterday, and had a Beginning; 
Mat. 10.16. Verse 6.16. Rom. 6.12. Rev. 21.25.  and at last all Iniquity shall have an End. Virtue liveth in the whole Creation, except in that part that is Degenerated from its first Estate, and it a very Courteous and of good Behaviour, always letting out itself for the good of others, that it may transform other things into its own likeness: It is very humble, gentle, and exceeding harmless; helpful to all, and needesh help from none. It will shine before the Face of Tyrants, 
Cant 3.16. John 2.14. Rom. 5.3. Rev. 15.4. Heb. 1.14. Rev. 12.11. 1 Cor. 20.24.  and stand in a modest boldness against the Threats of most furious Mortals. Virtue is a Conqueror of the Devil, and triumpheth gloriously over all Temptations, it standeth in perpetual Friendship with God; and Angels delight to become Ministering Spirits unto those who are Professors of it. It maketh nothing of Death, and Fear can never make it hid its Head; yea, those that hate it, 
Gen. 39.2, 3.  and will not entertain it in themselves, do yet desire to be served by it in others; 
Dan. 2.4.  hence Joseph and Daniel became famous in the sight of Heathens, 
Psal. 11.7. Acts 10.39. Psal. 63.8. Rev. 14.4.  for it is faithful in its Service both to God and Man. Virtue hath great Communion with an Holy God, who also will own it wheresoever it appears; for it keepeth constantly at his Right-hand, and will follow the Lamb whithersoever he goeth. 
John 4.17. 2 Pet. 15.  It hath great boldness in the Day of Judgement, and knoweth that it shall not be condemned; and where the precious Faith is, there it is also as a perpetual Companion, and so those that have walked with God by Faith, have also walked before him in a state of Virtue. It maketh uncomely Bodies very Beautiful, when Vice deformeth the most comely Creatures. So then Virtue is a strong Pillar in the House of Wisdom, and a Street in Bethania, in which Bethania hath many a Walk with God. In this street standeth her Marketplace, from whence are dispersed many precious things. Therefore, O ye that pretend to Faith, be careful to prove the Truth thereof, 
James 2.18.  by its Companion, Virtue; and whatsoever things are true, whatsoever Things are honest, whatsoever Things are just, whatsoever things are pure, 
Phil. 4.8.  whatsoever Things are lovely, whatsoever things are of good Report; if there be any Virtue, if there be any Praise, think on these Things.   

CHAP. V.  
THE Second Pillar in 〈◊〉 House of Wisdom, is Knowledge; in which there are two Party. First, Speculative, by which we look at things without us. Secondly, Experimental, by which we know things from within us. It consistent mainly in two Things: First, In 〈◊〉 Knowledge of God. Secondly, In the Knowledge of ourselves; and in both these Bethania desires to walk 〈◊〉 Wisdom. Without all Controversy God is a great Mystery, and so also is man; 
Col. 4.5. 1 Tim. 1.16. Psal. 139.14. Mat. 13.33.  Therefore saith David, I am fearfully and wonderfully made. Man is to be considered in a Threefold Life, the which are the three Measures of Meal in which the Leaven is to be hid. The first of these is Rational, in which man is in Union of Life with Angels. The second of these Lives, 
Col. 3.18. Job. 14.2,  is Sensitive, in which he is in Union with Beasts and Fowls. The Third of these is Vegetive, in which Man hath Union of Life with Herbs, Plants, and Trees; Thus God breathed into Man the Breath of Life, when Man became a living Soul. Man is also to be considered, ●nd to know himself in a Threefold State; First, His State in Creation, 
Gen. 2.7. Col. 7.29. John 8.44. John 3.8.  ●n which he was a pure man. Secondly, His State in the Fall, in which his Soul beareth the Image of the Devil, and his Body hath the Properties of a Beast. Thirdly, His State in the Restoration, in which only he is a Christian, and his Soul beareth the Image of Christ; 
Eccles. 3.20. Col. 3.10. Phil. 3.12. Rom. 6.3.  and in the Resurrection, his Body also shall be changed into shining Immortality. Thus man descended out of the Image of God into Sin, and so through Sin into Misery. Therefore, his Ascent must be out of Sin into Holiness, and so through that into Safety. The great desire of God in his out-going to man, is to make him know himself; Therefore the first Question that God asked Man after the Fall, was, Adam where art thou? So also, 
Gen. 3.9. Heb. 4.12.  'tis the Property of his most sacred Word, to pierce between the very Soul and Spirit, and to discover the very Secrets and Intents of the Heart. The first work of the Spirit of God towards man, 
John 16.8.  is To convince him of Sin, and to set it all in order before him, that he may see himself to be unclean and miserable, and so look for a Premedy; but it is the Desire of the Devil to keep man from knowing himself, that he might believe he is what he is not; thus 〈◊〉 would persuade the Woman in Edea that they should be as Gods, 
Gen. 3.5. 2 Cor. 4.4.  when he designed to make them as Devils: For the God of this World blindeth the Minds, and darkneth the. Understanding of those that harken to him, that so he might lead there Souls blindfold to Hell. 
Ephes. 4.8. Gen. 3.7. John 3.20. Isa. 29.21. Isa. 5.14. Rev. 4.8. Psal. 19.12. Psal. 25.21. 2 Cor. 1.12. Rom. 8.16. 1 John 5.10. Heb. 10.34. Gal. 4.9. 1 Cor. 15.4. Rom. 5.9. Luke 21.28.  Man therefore cannot endure to see his ow●● Nakedness, nor to have his in side made manifest, but hateth him that reproveth in the Gate, and striveth to p●●● out that light by which his Deed's 〈◊〉 made manifest, and so covereth himself either with worldly Glory, as 〈◊〉 Painted Mortal, or else with Fig. leaves, as a seeming Christian; wh●● his Soul is full of Deceitful Hypoc●sie: But that Knowledge in which Bothania is walking with, God, is 〈◊〉 Knowledge that springs from an Eye within, and this is still looking into the Secrets, and searcheth into th●● most inward State of the Soul; and from hence ariseth all true Peace and Comfort, when the Root of the Matter is found within, the Spirit of God beareth Witness with man's Spirit; so he that believeth hath the Witness in himself, and the rejoicing of a Christian, is the Testimony of his own Conscience. The reason why men so much love the World, is because they want an inward Evidence for Heaven, 
Heb. 10.34.  and no such Evidence can possibly be obtained, 
1 Cor. 15.1.  but ●s the Soul appeareth in a New Creature-State. To know that Jesus our Saviour was born of a Virgin, and died for our Sins according to the Scriptures, 
Gal. 4.19.  is a true and needful Knowledge; but except his Image be form in our Souls, 
1 Cor. 15.4. 2 Cor. 4.11.  and they quickened by his Spirit, and beautified by his Grace, so that his precious Life may be made manifest in us, this Knowledge will signify but very little. Salvation was begun by Christ in the Flesh, 
Rom. 5.9. Luke 21.28. John 17.3. John 15.20. Jer. 9.24. Heb. 11.27. Exod. 3.14. Isa. 9.6. 1 Tim. 6.16. Job. 11.7. Isa. 5.7, 15. Jer. 23.23, 24. 2 Chron. 6.18. Col. 1.15.  it is carried on by Christ in the Spirit, and fully ends when he shall appear in Glory. The second part of Knowledge, is of the only true God, and his Son Jesus Christ, the which indeed, is the Substance of all Knowledge, and in it consisteth Life Eternal; but the most pure Essence of God is invisible, and unconceivable; for he dwelleth in that light unto which no man can approach. In this sense therefore, none by searching can find out the Almighty unto Perfection, for as he inhabiteth Eternity, even so also he filleth it, being infinite and incomprehensible; yea, Infinity itself; and no Finite Creature can possibly in its greatest Capacity, comprehend or conceive of an Infinite Essence. 
Heb. 1.3.  Nevertheless it hath pleased the invisible God, to give forth an express Image of his most pure and unconceivable Substance, 
John 1.18.  and by that Image which is in the Bosom of the Father, Angels and Men see him, which otherwise is invisible. Thus the Father in himself is God Concealed, but the Son his express Image, 
1 Tim. 3.18.  is God Revealed: Therefore in the Name Jehovah, 
1 Tim. 3.16. Rev. 4.8. Mat. 1.23.  he is beyond all Angels, and unknown by them; but in the Name Emanuel, he is God with us, and known by men. God in his Eternal Substance, is the only God in himself, but in the Image of that Substance, he appeareth to be the only God to his Creatures: Thus the only Son of God Revealeth the Father, who is the only good, and maketh all the Goodness of God that concerneth Creatures to pass before them: 
Mat. 19.17. Act. 3.3, 19 Col. 1.19. Chap. 23.  For it pleaseth the Father, that in him should all Fullness dwell, in whom also are hid the Treasures of Wisdom and Knowledge; so he that causeth Light to shine out of Darkness, hath shined in the Hearts of those whose minds are turned to him, and giveth them the Knowledge of his Glory in the Face of Jesus Christ; and thus the invisible God through this Glorious Mediator, maketh manifest his Unsearchable Goodness to the Sons of men, 
2 Cor. 4.6. Ephes. 3.8.  that he might engage them, and encourage them to believe in him; also to Love, Fear, and Serve him, 
Psal. 9.10.  and to trust in him from whom they have received their Life and Being, and whatsoever good they enjoy. But till the minds of men be turned to God, and so the Devil, World, and Sin be left behind, they can know but little of his Goodness; 
Ephes. 4.18. Isa. 5.20.  therefore they call Evil, Good, and Good, Evil, and so hate the Good; and say to God, Depart from us, 
Job 21.14. Isa. 59.15. John 16.3.  for we desire not the Knowledge of thy Ways: Moreover, also they hate and despise those men in whom the Image of Goodness appears; and these things will they do, because they know not God, and his most pure Image: So than the World which lieth in Wickedness, 
1 John 5.19. 1 Cor. 1.12.  by all its Wisdom knoweth not good. For the Workers of Iniquity have no Knowledge; and when the Sons of Ely became the Sons of Belial, than they knew not the Lord; Yea, the Priests said not, 
Psal. 14.4. 1 Sam. 2.11. Jer. 2.8. 1 John 2.5. James 2.19.  Where is the Lord? And such as handled the Law, knew him not. Therefore he that saith, He knoweth him, and keepeth not his Commandments, is a Liar, and the Truth is not in him; so that to know God by a Speculative Knowledge, signifieth little; The Devil may be more Excellent herein then men. But the saving Knowledge of God, 
Job. 42.5.  which in Bethania is added to Virtue, and it is an Experimental Knowledge, by which he is known to be the only good, 
Psal. 73.26. Luke 10.42. 2 Kings 4.9. John 14.21. Psal. 73.24. Psal. 121.8.  and therefore is chosen to be the only Portion. His Counsels are embraced as infallible, his Way is chosen and greatly approved, his Image is loved wherever it appears, and Conformed unto with all possible Exactness: Unto such as these he will manifest himself in his Wisdom, to guide them; in his Power, to defend them; in his Love, to comfort them; 
Cant. 1.2. Heb. 11.6. 2 Pet. 3.18. Col. 4.5. Luke 12.5. 2 John 1.2.  in his Mercy, to relieve them; and in his Bounty, to reward them; so that as Persons grow in Grace, and in the Knowledge of our Lord Jesus, in this Experimental Knowledge, it will enable them to walk in Wisdom with him, to fear none but God, to love nothing but for his sake, 
Acts 20.24. Dan. 6.10. Lam. 1.16. Mat. 3.26. Acts 8.3. Psal. 17.15. Cant. 3.4.  to leave his Service for no Peril; for they see him to be their only good, and all things to be but empty without him. Therefore, Bethania entereth into the inside of Scriptures, and looketh through all Ordinances, and searcheth into the depth of whole Nature; that she may know him who is her only good, with whom her Soul is greatly satisfied, and in whose Communion as her Soul is walking with him, she enjoys unspeakable solace. In this Street standeth the Schools of Learning; and the Perfection of the Knowledge that is there attained to, is for man to know himself and God.   

CHAP. VI  
A Third Pillar in the House of Wisdom, is Temperance; and it is a famous street in Bethania; it cometh from the Word which signifieth Strength: Therefore when it dwelleth in the Soul, every thing therein is subjected to Reason and Divinity. 
Gal. 5.22, 23.  It is a Fruit of the Holy Spirit, and a State wherein Heavenborn Souls walk with God, it is meet to be observed in the Management of the Christian War, he that striveth for Masteries is temperate in all things: it is a Qualification that must be found in a Bishop, and with great Diligence is to be added to Knowledge. Sound Doctrine teacheth that Aged Men be sober, grave, temperate, 
1 Cor. 9.25. Tit. 1.8. 2 Pet. 1.5. Tit. 2.2. Acts 24.25.  sound in the Faith, in Charity, in Patience; when Paul reasoned with Felix, of Righteousness, Temperance, and Judgement to come, that Doctrine made him tremble: For Temperance is a great Enemy to Voluptuousness. Where Temperance stands firm in the Soul, as a stable Pillar, Lust and Self-will are conquered; for Temperance is to overcome ourselves, 
Tit. 1.7.  and so all the Affections to Creatures as Creatures, are Crucified in true Temperance, and the Soul is kept in a quire Calm, 
Gal. 6.14. Lam. 3.26. 1 Thess. 4.13.  and is not discomposed either by Love or Fear. Where Temperance is a ruling Principle, joy and sorrow appear in a great Modesty. When Temperance guides the Stern, and stears the Course, there is no Natural Object so delightful, nor Cross so distasteful, 
Gen. 22.16. Heb. 11.35.  but it can freely leave the one, and quietly bear the other. Where Temperance is a constant Walk of the Soul, Anger and Passion are mere strangers; for Temperance is very Meek, but Anger i● very Outrageous; Therefore saith Seneea, 
Prov. 27. Chap. 25.2.  Anger and Frenzy are but tu● several Ways of a man's losing 〈◊〉 Wit; but the temperate man that ruleth his own Spirit, hath that Evi● Passion in Subjection, 
Prov. 16.2. 1 Tim. 6.8.  and so is better than he that taketh a City. Temperance is contented with Food, and Raiment, though both but mean, and maketh no Provision for the Flesh at all, but only to supply the Necessities of Nature; 
Rom. 13.14.  but Lust and Envy are never satisfied, who having obtain and one thing, straightway desireth anoter, and like the Horseleech cry Give, Give: 
Prov. 30.1.5  Temperance manageth strife, both with Men and Devils, in great Sobrieties; and to the one it saith, The Lord forgive thee; 
Luke 25.34. Isa. 59.11.  and to the other, The Lord Rebuke thee. But Railing and Immodesty spring from Lust, and are never found in Temperance. Temperance beareth an Eclipse from God with great Submission, and only mourneth like a Dove, not roareth like a Bear; so Jesus our Saviour in his great Agony, ruied his Spirit with much Modesty; saying, If it be thy Will, 
Luke 22.42.  let this Cup pass from me. Therefore Temperance is a pleasant Walk in Bethania, and most of the discourse of her Spirit there, is not my Will, but thine be done; and so the whole state of the Soul, 
Act. 26.14.  and all the Affections of the sensitive Life, are ordered, and composed by Temperance, 
John 2.10.  and in this Estate she walketh with God, and findeth no Occasion of stumbling. 
Isa. 28.17.  Thus Judgement being laid to the Line, and Righteousness to the Plummet; a Narrow Path is marked out by these, to be a constant Walk of Bethania.   

CHAP. VII.  
THE Fourth Pillar in the House of Wisdom, is Patience; the which is also divided into three Parts; The first of which, 
Luke 21. Numb. 12.3. Isa. 28.16.  is that by which we quietly endure Adversity. The second, is that by which we bear with great Provocations and Reproaches. But the Third, is accounted waiting for the Accomplishment of all Promises till their proper Season; this is a long Street in Bethania, and she hath many a walk with God therein, whose mind being firmly fixed there, her State is always comfortable, and her Soul is kept in perfect Peace: 
Isa. 26.3.  But as a curious piece of Work is form out of Iron, by Fire and Blows, even so also Patience is wrought out by Suffering; 
Rom. 5.3.  as it is said, Tribulation worketh Patience. He that will turn a Withered Tree into shining Glass, must first burn it to Ashes; and as a Silver or Golden Vessel is made by melting in the Fire, so Patience in the first Degree thereof, springeth out of Afflictions, and therefore he who will have it firmly Rooted in his Soul, must dig deep therein; for Patience will grow no where but there, and is like the Rainbow, 
Gen. 9.13.  never seen but in the Clouds; that is no Patience which seemeth to be so when it hath nothing to endure; therefore, when Patience is begotten by Adversity, than it begetteth Experience; and at last a Deliverance out of them worketh Hope, 
Rom. 5.45.  and Hope encourageth the Soul against future Adversity, and settleth itself in God, and so the expectation of the Soul is not cut off, neither is it exposed to shame; 
Pro. 23.18, Jam. 1.4.  Patience therefore is to have its perfect Work, if we intent to have Experience and Hope; for both these are form by Patience in the Fire, that the Soul may be entire and want nothing. Patience taketh up the Cross willingly, not like Simon of Cyrene. 
Mat. 27.32.  who was compelled to bear it; and quietly endures the same, 
Heb. 12.2.  despising the shame and reproach thereof; only sometimes these words may possibly be u●●ered, viz. This is a Grief, 
Jer. 10.9.  but I must bear it: Jesus our Saviour, was condemned in Gabatha, the Pavement, a place of walking for the Feet; but he suffered in Golgotha, 
Joh. 19.16.  the place of a Scull, with a Crown of Thorns upon his Head, and so Head and Hands, Side, and Feet, were all concerned in the Cross; yet Patience in him, did quietly endure it; but at last he went from Golgotha to the Grave, thence again ascended to Mount Olivet, 
Luke 24.50. Acts 1.12. Eph. 4.10. Heb. 12.2. Eph. 1.11, 22. 1 Pet. 3.22.  as if he would bid Bethania farewel; and thence he proceeded in ascending, and never left till he was gotten far above all Heavens, where he sat down on the right hand of the Majesty on high, Angels and Principalities being subject unto him: So than Patience, tho' its Root be in Adversity, and may be trodden under foot of Men and Devils, 
Job 39.18.  yet its Fruit groweth out of the reach of both, and like the Ostrich, despiseth the trampling Horse and all his furious Riders. Patience proceedeth from one of the seven Spirits of God, viz. The Spirit of Meekness; and that's the quality of a Lamb, 
Isa. 53.7.  who, though he be slain like a Swine (both for Food) yet he is not like a Swine in crying; being wholly dumb, and not opening his mouth, while the Life is taken away. Those who will follow Christ in good earnest, must expect to have Self, World and Hell, all against them; therefore they have need of Patience, 
Luke 21.17. Heb. 10.36. Phil. 1.4.  and that will help them upwards in the right-hand passage, out of the reach of all these, and at last set them in a quiet Repose in the quiet and perfect peace of Bethania. But a second degree of Patience, is long-suffering under great provocations and reproaches; 
Rev. 5.6.  so he that looks through the seven Eyes, 
Rom. 9.22.  which also are the seven Spirits, endureth with much long-suffering the Vessels of wrath almost fitted for destruction; therefore be would not destroy the Old World, 
Gen. 6.3. Zach. 7.13. Gen. 15.16.  till he had given them an hundred and twenty years' warning, in which he waited with the strive of his Spirit (which yet will not always strive with man) till Mercy was out of date. So also the Iniquity of the Amorites was four hundred years in ripening, till at last, 
Leu. 18.28. Deut. 32.19.  the Land which they had defiled with their iniquities, spewed them out of its possession. So also he waited upon the City Jerusalem, 
2. Chr. 36.16. Vers. 15.  because he had compassion upon his People, and upon his dwelling place, till, by reason of the provokings of his Sons and Daughters, wrath seized upon them at last, when there was no remedy: Patience in God, is like a Dove with wings, 
Isa. 65.2. Nah. 1.3. Hos. 5.4.  always flying swiftly with the Olive-branch of Peace in his mouth, still inviting provoking Souls to Mercy; but Justice followeth it like a Snail, yet those which it overtaketh, 'twill tear like a Lion. God is flow to Anger; but when the Day of wrath is come, who shall be able to stand? Patience in Bethania, standeth against many, an Affront, 
Rev. 7.6.  and if he be smitten on the one cheek, yet it will turn the other also; it blesseth them that curseth it, and prayeth for them that despitefully use it. 
Acts 7.60.  Stephen looked more at heaven, whither also he committed his Spirit, and from whence he called for Mercy for his enemies, than at the Stones that flew about his ears. So also James, when he was thrown from the Pinnacle of the Temple, made more haste to his knees, that he might pray for his Enemies, than to his feet, to fly from the Fuller's Club, which, while he was praying, beat out his Brains. The Reproach of Christ, in Bethania, is counted great Riches, and she is content to go with him out of the Camp to bear it; 
Heb. 13.13.  she careth little for an evil Name, seeing she hath obtained a divine Nature: there is a time for the rebuke of Christians to be taken quite away, 
Isa, 25.8.  but there must be a time first to bear it: We got shame and reproach to ourselves, 
Isa. 54.4.  by sin, and it must be endured a time by suffering; 
Est. 6.13.  but when Sin is gone, shame and reproach will quickly follow it; it is time enough to be honoured in Heaven; and that honour is eternal; but the Honour obtained in this world, beginneth to decline, like that of Haman, before it be come to full perfection; therefore provocations and reproaches are but little minded, nor yet credit and estimation lightly regarded; 
2 Cor. 6.8.  and so good report and evil report are passed through much alike, in the patiented Spirit of Bethania. But the Third Degree of Patience consisteth in the waiting the accomplishment of Promises, 
Heb. 6.12. Prov. 13.12.  and herein Patience is often exercised; and though Hope deferred makes the Heart sick, yet Patience is an effectual Medicine, He that believeth maketh not haste, 
Hab. 2.1.  and the just shall live by his Faith; therefore Patience sinketh into the Will of God, as well for the obtaining of Mercies, as for the removing of Afflictions, and after it hath patiently waited, it inheriteth the Promises. 
C. 7.9.  In this Street are the working-houses of Bethania, and here she is often labouring in the Fire, 
Mat. 20.  and endureth the burden and heat of the Day; nevertheless when she passeth through the Fire, the Lord is with her, 
Isa. 43.2.  visiting the Labourers in the Vineyard, and in the form of the Fourth, which is the Son of God, he walketh with her in the midst of the burning fiery Furnace, 
Dan. 3.28.  and she with him in this Divine Principle of Patience.   

CHAP. VIII.  
THE fifth Pillar in the House of Wisdom is Godliness, 
Prov. 4 18.  and is also a glorious Path, even the Path of the Just, as a shining light shineth more unto the perfect day; in this famous street of Bethania she hath many a close walk with God, 
Pro. 3.17.  and there findeth great pleasure and profit, for all the ways of Wisdom are pleasantness, and all her paths are peace. So also godliness is profitable unto all things, 
2 Tim. 4.8.  having the promise of the life that now is, and of that which is to come.  
It signifieth a likeness unto God, being a conformity to his Will in matters of Worship, 
3. Jo. 11. Eph. 5.1. Ja. 1.17.  and also in manner of life, and so it is God's likeness. Now he is altogether good, and ever was so even from eternity, and when he created the Creation, 
Gen. 1.13.  it was also good; yea very good: and Lucifer himself was the anointed Cherub, 
Esa. 20.14.  and was perfect in all his ways in the day that he was created, till iniquity was found in him; 
Judas 6.  it was first found in himself through his own default, and there it had its proper beginning, 
1 Jo. 3.8.  and he introduced it into man, and by man it entered into the World, and now hath infected all Mankind, 
Rom. 5.12. Ps. 82.6.  and the whole foundations of the Earth are out of course, and sin hath spoiled and brought disorder into that Creation which at first was good, so that evil is not of God, for he made things like himself, and that was pure and very good: yet he made no Creatures immutable in that goodness as they stood in their own single Essences, for than he had made gods and not creatures, so that all things went out from him, and therefore must needs be good, for a good Tree cannot bring forth evil fruit. So also it was according unto his unchangeable Decree, 
Mat. 7.18.  that the very principal of his Creatures, Angels and Men, should live in an absolute dependence upon him, resigning their wills wholly unto him, yielding most humble subjection unto the Sovereign Lord of the whole Creation, that so through that resignation, subjection and dependence, they may be by him confirmed in that goodness, 
Act. 17.28. Eph. 1.22. 1 Cor. 2, 8.  in which they were first created; so then God did not divide his. Essence in the Creation of the most excellent creatures, viz. Angels and Souls of Men, 
Ja. 1.17.  for than they must have been immutable in state, and so could never have fallen, but he produced a fruit, 
Ja. 1.11.  and left it in freedom of will, not compelling it to any thing which lived by itself, in that glory and purity in which God created it, and did not resign its will to God, as the Tree from whence it hath its being and nourishment, and so like fruit fully ripe it fell (because it was not made immutable) and sunk into another change of state through its own default. Thus the Creation lost its first and primitive glory, and changed quite into another estate, but the Creator is still the same, even yesterday, to day, and for ever, 
Jer. 4.23.  and in the second Creation, which produceth the new creature, he maketh things good still, and so like himself, therefore those souls who are regenerated and made anew, are regenerated into Christ's nature, 
1 Pet. 1.4.20.18.  and form in his Image, quickened by his spirit, nourished by his flesh and blood, that so it may be in the life of God, and like him in all things, 
Jo. 6.5, 7.  in which a Creature may be like its Creator, and this is the true godliness, 
Eph. 4.18.  when the Souls of men are given up into the will of God, to be holy as he is holy, 
1 Pet. 1.16.  and to serve him with reverence and godly fear, cleaving to the truth which is after godliness, 
Heb. 12.28. Tit. 1.1. 2 Cor. 1.12.  walking in simplicity and godly sincerity in that quiet life, which is in all godliness and honesty. Such godly men God the Lord hath set apart for himself, who though they are godly in Christ Jesus, 
1 Tim. 2.2. Ps. 4.3. 2 Tim. 3.12.  oftentimes suffer Persecution: Yet the Lord knoweth how to deliver the godly out of all adversity, and to put an end to those light afflictions, 
2 P. 2.9. 2 Cor. 4.17.  which for a few moments attend upon a godly life, so that Godliness is a strong pillar in the house of Wisdom, and therefore if that be wanting in the power thereof (though the form remain untouched) there must needs be a great breach, and where this breach is, 
2 Tim. 3.5.  the house will quickly fall, 
Luk. 10.39. Mat. 11.19. Heb. 7.26. 2 Pet. 2.22.  therefore Bethania chooseth to sit at Jesus feet, and to enter into his Yoke, learning of him with that diligence who is holy, harmless, undefiled, meek, gentle, lowly, and every way virtuous, a perfect pattern of true piety, who did no evil, neither was guile found in his mouth, and hath left us an example, that we should follow his steps, and this godliness springeth up in the soul, by virtue of the operation of one of the seven spirits of God, viz. the spirit of holiness, 
Rom. 1.3.  whose Divine tincture changeth their nature into its own; even as Wine by entering into Water, maketh the Water talte of itself. So also their whole life savoureth of the spirit, and tasteth of the virtue and grace of God which appeareth in the Soul; teaching us to deny ungodliness and worldly lusts, that the mind may be exercised in that godliness, 
Tia. 2.11. 2 Tim. 4.7.  by virtue of which the conversation may be as becometh the Gospel of our Lord Jesus. In this street of Bethania standeth her place of Worship, in which she performeth Divine service to the Holy God with great reverence and godly fear, who is greatly to be feared in the Assembly of the Saints, 
Heb. 12.28. Ps. 89.7.  and to be had in reverence of all that come about him.   

CHAP. IX.  
THE sixth Pillar in the House of Wisdom is Brotherly Kindness, the which is also produced out of one of the seven Spirits before the Throne, viz. the Spirit of Humility, and is a very beautiful Street in Bethania, in which she hath great communion by walking with God in the Brotherhood and fellowship of the Gospel, 
1 Pet. 2.17. Phil. 1.5. Heb. 2.11. Mat. 23.8.  for as there is a very near relation between Christ and his Disciples, even so there is also a Divine brotherhood between Christians and one another, but there is a two fold brotherhood generally considered, the first is natural, wherein all mankind are of one blood, and children of the first Adam, 
Act. 17.26.  and descended all out of his Loins, and have all one kind of Soul, 
1 Cor. 15.48.  and one manner of sensitive life, and also one kind of humane flesh, and have all equal interest in the Privileges of Nature, 
Jer. 38.16. 1 Cor. 15.39. Psal. 24.1. Rom. 5.18. John 2.2. Heb. 9.27. Acts 24.15. Chap. 17 31. Dan. 12.2.  and are all equally involved in the Fall; and are accordingly concerned in the benefit of the Restoration, (for Jesus our Saviour is the Propitiation for the Sins of the whole World,) and are all alike designed to Mortality, and must be all equally concerned in the Resurrection and Eternal Judgement; and so at last, according to their proper State, must be centred in a woeful or Blessed Eternity. But the second Degree of Brotherhood is Spiritual and Divine, in which Estate Christians are of the Second Adam; being Members of his Body, 
Ephes. 5.30.  of his Flesh, and of his Bones, 
John 16.57.  and so are nourished by that Virtue which issueth out from the living Father unto them through Christ: So that as he in Conjunction with the Father, liveth in and by the Father's Virtue and Fullness, 
John 14.6.  even so Christians by their close Union and Conjunction with Christ, live by him; and his Fullness and Virtue is the Life of their Souls; according as it is written in the Holy Scriptures, He that Eateth me, shall live by me; therefore all our Union with the Father is mediately, not immediately; and that through Christ, unto whom it is only proper to enjoy immediate Union with the Father; 
Chap. 10.30. John 14.10. Rom. 9.5.  and by Virtue thereof, the infinite Fullness of the Father dwelleth it him, so that he is very God, being the absolute and perfect Image of the Father's Substance; 
Heb. 1.5.  and if we did live immediately upon the Father, and had all the incommunicable Properties of the Divine Nature, 
John 2.25.  as well as those which are communicable; (which is impossible either for Angels or men) Then we might be Gods and Christ's as well as he; but this is Blasphemy for any to imagine; and also Lies for them to speak: Therefore, this Brotherhood or Heavenly Offspring, are Branches that grow upon Christ the Stock, 
Rom. 11.17.  who is in perfect and immediate Union with the Father, who is the Root, from whence the Virtue goeth into the Stock, and so through him into the Branches; from which Branches, the fruits of Virtue springeth forth unto the World; 
John 3.21. Hos. 14.8. Acts 11.16. 1 John 2.20. Verse 27. Ephes. 3.14.  and thus all their Works are wrought in God, in whom also all their Fruit is found; therefore these Souls are not Christ's, but Christians; not the Anointed one's of God, but the Anointed one's of Christ: so that as he lives by the Father, even so they also live by him; and so being of a Heavenly Descent, and born from above, they are of the Family in Heaven, and Brotherhood that is Divine and Spiritual, between whom there is great Brotherly Kindness; Therefore, 
Heb. 13.1.  as the Branches of a Tree do link themselves into one another, and so support and help each other to bear the Burden of their Fruit; winding themselves for that Purpose into a certain kind of round Body, by which the Tree is made comely to behold, and so showing a Natural Kindness one to another; even so this Brotherhood, all acts as one man, 
Phil. 1.27. Rom, 12.10. Prov. 31.26.  and Charity being a Ruling Principle in their Souls; these are kind one to another. Be kindly affectioned as becometh Brethren, in whose Tongue appeareth the Law of Kindness.  
Now Kindness is a Quality that looketh not only to itself, but goeth out of itself, and emptieth itself to others, imparting unto them somewhat of that which is its own; for none can love themselves, and keep ●heir own, that dwell in Kindness, for that would be great Cruelty; 
Prov. 5.27.  the which consisteth, not only in inflicting Misery upon men, but also in detaining from them that by which Misery may be removed. Kindness if it cannot help its Friend, will therefore mourn because it cannot help him, and evermore extendeth itself to them that have need of Succour: 
Luke 10.34.  Sometimes it respecteth the Body, at other times, the Soul; sometimes in one way, and then again, in another; so the Wounds of a Friend, are better than the Kisses of an Enemy; For when the Righteous smiteth, it is in Kindness, 
Prov. 27.6.  and his Reproofs are as precious Oil; but when the Wicked smiteth, 
Psal. 141.5. Prov. 27.4. 1 Thess. 2.8. Zach. 4.12.  it is in Wrath, and their strokes are full of Cruelty. If kindness hath received any Spiritual thing, straightway it desireth to impart it to others, but Cruelty keepeth all to its self: if it hath any natural thing that will profit its Brother, it rejoiceth when it is accepted. For that End, Kindness doth divide not its Natucal or Spiritual Enjoyments between itself and others, 
2 Cor. 8.9. John 1.16. Rom. 5.10.  but emptieth itself of all, if the call so requires; even as Jesus our Saviour, who emptied himself both of Comforts of Soul and Body, and became exceeding poor in that which was his own, that we may be filled with that Fullness which by right is none of ours. 
John 3.16.  Kindness in him laid down his Life for the Brethren, yet Kindness in Christians extendeth not itself only to the Brotherhood in the last Degree, but also to the Brotherhood in the first Degree: 
Rom. 12.20.  Therefore, when the Enemy is Hungry, it feedeth him; and when he is thirsty, it giveth him Drink: it clotheth the Naked, relieveth the Oppressed, and succoureth the helpless Enemy. 
2 Tim. 2.25.  Therefore, there is no Cruelty nor Persecution in Bethania, no Heart-burnings against any that will not in all things conform to her Charter, 
Luke 13.34.  In Meekness she instructeth them that oppose themselves, and waiteth, if peradventure God will give them Repentance. 
Chap. 19.41. John 2.18. Mat. 13.30. Jer. 17.16. Isa. 53.5. Jer. 4.19. Psal. 33.15. 1 Tim. 6.5. Rev. 18.24.  She weepeth over the Earthly Jerusalem, but will not set it on Fire, and when she taketh a Whip in hand, it is only to purge the Temple of the Lord, and then it is made but of small Cords neither: She will let the Tares grow in the World, though not in the Church, and by her Prayers doth not hasten the woeful Day: She cryeth out against the Spirit of Babel, but not against those who are Baptised with it: Her Heart is often bleeding for others, but her Hands are died in the Blood of none; so that sharp and proud Contentions are found in the Earthly Jerusalem, and Blood and Cruelty dwell in Babel, but Brotherly Kindness in both Degrees of Brotherhood, taketh up its Habitation in Bethania. 
Psal. 112.9. Mal. 25.36. Heb. 13.2. James 1.27.  In this Street standeth the great Hospital in which the poor are relieved, the Sick are visited, Strangers are entertained, and the helpless succoured; and there also she hath many a pleasant and comfortable Walk with Her Dear Emmanuel.   

CHAP. X.  
THE Seventh Pillar in the House of Wisdom, 
Gal. 5.22. 1 John 4.9. Rom. 5.5.  is Charity, and it is produced by one of the seven Spirits before the Throne, being a precious fruit of the Spirit, and a divine Principle springing up in the Soul, by the Love of God which is shed abroad into it; this is the number of perfection, and highest degree of Virtue; it is the highest Stone in Zerubbabel's Temple (who is a stranger to Babel) and the bond of Perfection; 
Zech. 4.7. Col. 3, 16.  it is that wherein Bethania enjoyeth her highest Communion with God, and is the chiefest Street in all her City; for there the Palace of Emanuel standeth; as it is written, 
John 4.16.  He that dwelleth in Love, dwelleth in God, and God in him; She hath many a Walk with God in this Street, and while she walketh with him there, she seethe nothing but Glory in his Face; in this Street she is fearless of Men or Devils, and the Terrors of God do not make her afraid; 
2 Cor. 4.6.  for perfect Love casteth out Fear; 
Psal. 27.1.  in this Principle of Love, God moved himself in all Eternity, and produced that Image, 
1 John 4.17.  who is called the Son of his Love; Light and Love are the pure Essence of the glorious God, and in that Principle were the Angels of Light created, whom the Father appointed to attend that Throne on which the Son of his Love sitteth; who being the glorious Head of their famous Principality, 
Col. 1.13. 1 John 1.5. 2 Cor. 11.14. Isa. 6.1, 2. Col. 1.10. Rev. 4.10. Psal. 84.11. Job 38.7.  was therefore by them most humbly worshipped, and so the heavenly Host of resigned Spirits veil their Faces, and cast down their Crowns, when the Son and Glory of all these Morning-Stars ascends the Throne. Out of this Principle of Light and Love, issued forth that Light that was in the beginning, before the Sun, and Moon, and Stars were created; the which, after they were created, seized upon their Bodies, as Fire seizeth upon an unlighted Candle, when it is touched therewith, whose Bodies being thus enlightened, they carrylight from Heaven, round about the Earth in twenty four hours. In this Principle was the Soul of man breathed in his Nostrils in the day of his Creation; 
Gen. 1.34. Vers. 14. Gen. 2.7.  therefore Man's Soul did bear the Image of God, and God is Love; yea, the whole Creation was brought forth in this Principle of Light and Love, therefore the Fruits do grow so quietly among the Leaves together upon the Tree, and the great Multitudes of Flowers of so many several Colours, Forms and Virtues, all peaceably together in one Meadow, so that nothing of Strife and Contention, or any other Disorder did immediately proceed from God, whose Essence and dwelling place was Light and Love from all eternity; so that the contention that is now among the Creatures, ariseth from some other remote Cause, and though there be generation and corruption among those Creatures which are under the influence of the four Elements, 
Gen. 1.31.  yet in the beginning there was no contention; for the Herbs, and Plants and Trees, with the Fruits in the vegetable Kingdom, grew up by the influence of Heaven into the perfection of their own Nature, and yielded up their Spirits into the sensitive Creatures, and so live in a more excellent state in the Animal Kingdom, than when they lived in their own: These again, when their Bodies are grown old and feeble, resign their Spirits into the four Elements, who, according to the course of Nature, produce new Vegetables and young Animals, to possess the places of those who are gone into a formal decay: therefore the first disorder of Nature began in the Kingdom of Lucifer, who set his Seat above the Stars of God, 
Isa. 14.13.  upon the Mount of the Congregation in the side of the North, 
Isa. 6.2. Rev. 4.1. Ezek. 28 6. Isa. 9.6.  and did not veil his face at the appearance of the Son of God's Love, nor yet cast his Crown before his glorious Throne, but would set his Heart as the Heart of God, and so be like the most High; this kindled Wrath in the Father of Eternity; or or rather stirred up pure Justice in him, which lay before as Fire is hid in the Flint until it be smitten upon, and hence it is that God became a consuming Fire; 
Heb. 12.28.  but the next disorder began in the Garden of Eden, where Man should have obeyed the Voice of God, 
Gen. 3.6. Rom. 5.12. Ephes. 2.3. Gen. 1.28. Jer. 2.21. Gen. 3.17. Psal. 82.2.  and have turned to the Tree of Life, and so have eaten of that Fruit without which he could not long securely stand; but he turned the quite contrary way, and Eat of the Tree of Knowledge of Good and Evil, and so brought Sin and Death into his first Nature, and in that Nature he is still a Child of Wrath: Thus the King of the Creatures being degenerated, the Earth is cursed for his sake, therefore the whole Foundations thereof are out of Course, and the Devil is become Prince of the World, and so there is little but Confusion and Disorder in it; 
Isa. 24.1. John 1.18. 2 Cor. 5.17. Dan. 9.24.  for which cause the great Jehovah moved himself again in the Principle of Love, and sent the Son of his Love out of his own Bosom to make all things new again; even to put a final End to Sin, and so take away the Curse, and to turn out Death, 
Rev. 22.3. Hos. 13.14. Rev. 20.10.  also to send the Devil into his infernal Den, and to create Souls anew for Heaven; into which New-Created Souls he infuseth the Spirit of Power, of Love, and of a sound Mind; and in this Estate, they become followers of God, as Dear Children, 
2 Tim. 1.9.  walking in Love; so that all their things be done in Charity or Love; and this Love fulfilleth the whole Law, 
Ephes. 5.1. 1 Cor, 16.114. Rom. 15.8. 1 Tim. 1.5. Cant. 8.7. Rom. 5.3. 1 Pet. 4.13. Mat. 11.29.  and goeth to the end of the Commandment. For the end of the Commandment is Charity, out of a pure Heart, and of a good Conscience, and Faith unfeigned; and where it is shed abroad in the Hearts of Christians, it is more strong than Death, and many Waters cannot quench it; passing through all Tribulations very cheerfully, rejoicing therein, because it is then in Communion with Christ, being Partaker of his Suffering, and walking with him in the Kingdom of his Patience; 
John 5.3. John 6.6. Gal. 6.16. Rom. 8.37. Cant. 5.10. James 3.24.  it counts his Yoke easy, and his Commandments are not grievous, and those things which to others appear as hard say, are unto it as Words of Eternal Life, It glorieth in the Cross, by which 'tis more than a Conqueror, and nothing separates it from the Love of God: It letteth out the whole Soul after Christ, and counteth him the chief of ten Thousand, and the only Portion of the Soul; 
Cant. 2.5. Psal. 71.20. Col. 1.3.  so that if he go but behind the Curtain, it is sick of Love, but when he showeth his Face again, the Spirit is greatly revived, and the Lips that were a sleep begin to speak: This Divine Charity being the Head Stone of all, is still looking upwards, and setteth its Affections on things above, 
Heb. 11.24.  so that all Earthly things are of a small Esteem with it; therefore if it lose all its worldly Possessions for Jesus sake, it grieveth not. If it have but one Isaac, and he also a Child of Promise, yet Love will give its firstborn to God, who did not withhold his firstborn from men. Nevertheless, Charity loveth every Creature, yet not for their own, but for the Creator's sake, and so it loveth the Earth, and all that groweth upon it, because Gods Vegetative Spirit is the Life thereof; it also loveth the sensitive Creature, because Gods sensitive Spirit dwelleth in them; it loveth all Angels and Souls of men, 
John 21.16. John 4.2.  because Gods national Spirit hath inspired their Essences; it loveth Christ and the Saints most dearly, because God by his Divine Spirit liveth in them; it loveth the Sun, Moon, and Stars, 
Rom. 1.20. Job 31.27. Rev. 5.13.  with all the whole Host of Heaven, because they possess the light of God, and show forth his Eternal Power and Godhead to men. Yet it will Worship no Creature whatsoever. God and the Lamb are the only Objects of Divine Worship with it; 
1 Cor. 13.4, 5, 6, 7.  therefore Charity envieth not, but suffereth long, and is not easily provoked, yea, it thinketh no evil, but is kind and beareth all things, endureth all things, vaunteth not itself, is not puffed up, seeketh not her own, neither doth it behave itself unseemly; it rejoiceth not in Iniquity, but rejoiceth in the Truth; 
Verse 8. Verse 13.  it standeth firm and unchangeable, when all Prophecies fail, and Tongues do utterly cease; yea, it out-liveth Faith and Hope, and will at last swallow up all the Heavenly Offspring into itself, and become their Glorious Habitation in Endless Eternity: this is the longest Street in all Bethania, and we have not yet traveled unto, nor yet seen the End thereof: Therefore cannot give so full a Description of it as we would, and possibly as many also may desire; yet all the Freeborn Citizens of Bethania often walk in this Street, and all other Streets have a Dependence upon it.   

CHAP. XI.  
THese are the seven Pillars of the House of Wisdom, 
Prov. 9.1. Ephes. 5.2. Verse 15. 2 Cor. 2.14. Ephes. 5.1. Rev. 14.4.  and upon them pure Christianity most firmly standeth, and so is thereby exposed to open View; The savour of the Knowledge of Christ being manifest by these things in every place; they are the seven famous Streets in Bethania, wherein she is carefully walking with an holy God, and is a faithful Follower of the Blessed Lamb; and in this Path of the Just, which is as a burning light, shineth more and more to the perfect day. 
John 14.23, John 15.11. Isa. 26.3. 2 Cor 4.4. Job 29.3, 4.  She experienceth great Communion with God, and in that Communion is often filled with Divine and lasting joy. And being steadfast in Spirit, in these Paths of Virtue their minds are kept in perfect Peace, and the light of the glorious Gospel of Jesus Christ, shineth in and round about their Tabernacle, by which many famous Mysteries are plainly discovered; for unto these it is given to know the Mysteries of the Kingdom of God; who are therefore enabled in the Spirit to speak Mysteries, 
Mat. 13.11. 1 Cor. 14.2. 1 Tim. 3.9. Rev. 5.5. 1 Tim. 3.16. Mat. 11.27.  and also to hold the Mystery of the Faith in a pure Conscience; for 'tis the Lamb whom these do follow, that openeth the seven Seals of the Mystery of Godliness, which without Controversy, is exceeding great, and it is his proper Work to reveal the Father; and in his times, to show who is the Blessed and only Potentate, the King of Kings, and Lord of Lords; 
Heb. 1.3. Acts 5.19. Leu. 25.9, 10. Rev. 14.14.  who only hath Immortality, dwelling in the Light which no man can approach to; whom no man hath seen or can see, but by the Revelation of him who is the express Image of his invisible Substance, which are the times of refreshing, which will shortly come from the presence of the Lord, 
Ephes. 1.10. Rev. 10.7.  being the glorious Jubilee and Year of Rest for all labouring and painful Christians; in which Dispensation of the fullness of times, all things in Christ will be gathered together in one, both which are in Heaven and Earth. These also being the days of the Voice of the seventh Trumpet, in which the Mystery of God will be fully finished, and the Eternal Light and Love of the Father, 
1 John 1.7, Chap. 4.16.  in which he moved in all Eternity, most gloriously Unvailed, the which Divine Brightness, and the Everlasting Love will then be the State and Habitation of all Holy Souls, who have walked in light, and dwelled in Love, while they were strangers in this World; and so God shall be all in all, and the Eternal Admiration of all Divine Creatures, both Angels and Men, who now in these times, through the glorious Son of Righteousness see the Face of the invisible God, 
Rev. 22.4.  and have his Name written in their Foreheads.   

CHAP. XII.  
EVEN so also to such as Walk with God in these Divine Paths, 
Luke 24.22. Isa. 16.11. Psal. 25.14  The Lamb openeth the Mystery of the Holy Scriptures, and showeth unto them the Paths of Life, making manifest the Secret of the Lord to them that fear him; teaching the humble his most pure Way, and guiding the Meek in Judgement; 
Isa. 42.16. Chap. 29.18. Psal. 119.99. Mat. 13.2.  for he will bring the blind by a way they knew not, and make them see out of great Obscurity; so the humble and holy Souls in Divine Wisdom, oft excelleth their very Teachers, and grow so skilful in the Word of Righteousness, that as Scribes greatly instructed into the the Kingdom of God, 
Wisdom 2.  they can bring out of their Treasures things both New and Old: and thus the pure Wisdom which in all Ages entereth into Holy Souls, still maketh such kind of men Friends to God; 
Psal. 63.5.  and Prophets, by whom the inside of Scriptures and Divine Ordinances are clearly discerned, and invisible things which are signified by External Forms, are the satisfying and Nourishment of the Soul; for the Soul of Man being a Spiritual Essence, can't be perfectly satisfied by a Corporal thing; therefore as it is tinctured by an Heavenly Influence, it still looketh into inward things, and through the pure Humanity of Jesus our Saviour, it spyeth out his glorious Divinity, and through the Ministerial Word, the Holy Scriptures, it searches into the Essential Word, which was before the Scriptures were written; and through the Baptism of Water which concerneth the Body, it reaches into the Baptism of the Spirit, which concerneth the Soul; and through the Bread and Wine which nourisheth the outward man, it discerneth the Lord's Body, which is the Life of the Spirit: Therefore it is the Desire of this Author, that all his Fellow-Travellers who are seeking and walking in the way of Life, that they would turn their Minds into themselves, and carefully weigh the State of their own Souls, to see that the Root of the Matter is in themselves; neither casting off any Truth of Christ, nor yet resting therein, till they have found the inside thereof, neither yet to satisfy themselves until the inside of Truth be firmly settled in the inward parts of the Soul: For the Allseeing God looketh for, 
Psal. 51.6. Psal. 19.11. Jer. 15.16. Psal. 119.105.  and desireth Truth in the inward parts, and there only it is profitable unto men, and will stand them in great stead in their greatest and deepest Necessities. For it will be a light in the Land of Darkness, 
Psal. 119.143. Psal. 9.4. Mat. 4, 4. Isa. 32.2. Psal. 25.21.  a Comfort in the time of Trouble, an hiding place in the Hour of Temptation, a Shield and Buckler against the storms of Violence; it will be for Food in the time of Famine, and Refreshing Water in the Land of Drought: For Integrity and Uprightness, will still preserve those who really possess it, and cause them to lift up their Heads before the Face of the most insulting Adversary; 
Psal. 19, 6. Verse 14.6. Heb. 10.34.  neither shall they be ashamed before Kings, that have respect unto all Gods Righteous Judgements. Truth in the inward parts fortifieth the Soul against the Fear of Men and Devils, and possesses it only with the pure Fear of God; it sealeth unto it an inward Evidence for Heaven, 
Psal. 17.14. Mat. 13.21.  and where that Evidence is, Earth and its Fullness are easily forsaken; but where this Evidence is wanting, the Mind is frequently filled with Fear, and all the known Portion being the things of this World, the Thiefs are suspected to be likely to steal, and the Moths to corrupt, that which is within the reaches of their Power; and many a time, through want of Truth in the inward parts, with which also the inward Evidence stands, divers Souls desist the Service of the holy God, and through the Fear of Mortal men, 
Isa. ●1. 12, 13.  when it can but kill the Body, and deprive us of the Comforts of this outward Life, they wander into a Spirit of Apostasy, and forget the fear of him, which is able to kill, 
Mat. 10.28. Verse 29. Luke 12.20. Prov. 14.26. Acts 20, 24.  and Eternally to torment the Soul; and hence it cometh to pass, that by seeking to save the Life of the Body, we lose the Eternal Life of the Soul, by possessing ourselves of Earth for a few Moment's, we lose Heaven to all Eternity; but the pure Fear of God, driveth away all other Fear, and causeth the Soul to pass through all Difficulties, with much cheerfulness, keeping it clean from all Impurity; but while men possess themselves only with the outside of Truth, and have the glorious Forms of Godliness shining forth in a visible Profession; this being but the outward Court of God's holy Temple, and Suburbs of his little City, 
Dan. 8, 12. Rev. 11.2.  will not secure in the hour of Temptation, nor be a shelter from the Storms of Violence. For Men and Devils can invade this place, and cast down this part of Truth to the ground, and tread under Foot those Persons who have their Habitations only here. Therefore, our Safety consisteth not in Forms only, but also in the Power of Godliness; yet the greatest Contention among men, is about the Wall, and outward Court of the House; where also many poor Souls have been sore wounded and discouraged by Reason of the Divisions of Reuben, 
Judg. 5.15, 16. Numb. 32.5.  who chose to dwell on this side Jordan, where his Possessions lie open to divers kinds of Dangers; but when this outside of Truth is used only as Spectacles to help us to the light of invisible things; than it standeth in its right place, and so every part of Truth is very precious when observed in that Order, whereunto the Lord appointed it, and when the visible things have done their Office, and the time of Figures is come to an End, than the light of this Sun, Moon, and Stars will disappear; and Prophecies fail, 
Rev, 21.23. 1 Cor. 13, 8.  and Tongues shall cease, and Faith and Hope have a final End; and so those who have rightly used these Spectacles, shall see no more through a Glass darkly; but shall see as they are seen, and know as they are known: For in the glorious Resurrection, 
1 Cor. 15.44.  the very Bodies of men shall be made Spiritual, so that which is perfect being come, that which is in part shall be done away: Therefore, have I endeavoured according to my weak Ability, to hint at things through these Papers; both in their Formal and Spiritual Natures; that so none might despise the one, or miss the other; but if it be possible, might be brought to conform unto the Walk, in the whole will of God; and it is very much to be supposed, 
Col. 4.12  that I shall be censured by many, & not understood by all; yet I hope quietly to bear the one, and carefully to inform the other, according to my utmost Capacity; and I commit these Writings (which have been Composed in the midst of many Distractions) to the disposing of the most wise God, beseeching him of his great Mercy to perfect all my Imperfections that in them appear, and to guide the serious Reader, by his most pure Counsel, that in the use thereof, he may attain to greater Wisdom then that which at present is my little Talon; and when he hath found any thing in the use of this short Breviate of things, that he be as ready to impart to me, as I have now at last been to communicate these things to him; and though I have used divers Allegories, and Figurative Speeches in these Writings; 
Hos. 12.10. Psal. 1.8. 1 Cor. 4.34.  yet I know how to excuse myself therein, and entreat that I may not be too fiercely condemned before I come to Judgement. And forasmuch as our Brethren called Particular Baptists, were the principal and only Occasion of the first part of these Papers: I entreat them to consider, that both of us might come nearer the Truth, as 'tis in its own Nature, if we did not set ourselves too much to wander into extremes, by reason of which, we have been smiting each other in the dark, and so weakening each others Spirits, while Piety and Virtue the Substance of all true Religion, doth but meanly flourish on either side; and though we should share alike among the rest, 
Isa. 33.18. 1. Cor. 4.1.  in the outward Knowledge of outward things, yet in the end it will signify little, for it is Charity only that edifieth, and Contention and Vanity are all, or very near the Earthly Spirit; but Unity is from above, and nearly related to the only wise God, whose Name is One, and to our Lord Jesus Christ whose Work is together in One: Unto whom, who is the most Glorious and Blessed Lamb, 
1 Cor. 4.3.  with the Eternal Father, The only Wise and Invisible God, be all Glory, Might, Majesty, Dominion, Love, Service and Obedience, throughout all Ages, 
Ephes. 3.21.  and to all Eternity. Amen.   
FINIS.