My defence to your first Objection.

This objection is against the consent of the three former Evan­gelists: for they all agree and testifie that as our Lord was eating the Passeover, he took bread and blessed it, and the cup and blessed it, which is the institution of the Lords Supper. And this hee did before they or any of them rose from the Table, Mat. 26. 26. Mark 14. 21, 22, 23. And S. Lukes witnesse is beyond all exception, or any excuse; Behold the hand of him that betrayeth me is with me on the Table, Luke 22. 21. Now John doth not at all speak the least tittle of the institution of the Sacrament; and therefore his know­ledge of that must be included in his discourse before he makes ex­presse mention of our Lords rising from Supper, John 13. 4. be­cause all the rest testifie that he instituted it as they were eating the Passeover before our Lord did rise from Supper, even while they were eating, at the later end of the Passeover, as at the end of the first course at a feast, the second course is brought in, in that in­stant Jesus instituted the Supper of his passion. And to this agree the Apostles words, 1 Cor. 11. 25. Also he took the Cup when he had sup­ped, that is, before he rose from the table, because after he rose, John testifies of other actions. And after hee sate down again to them, verse 12. of other discourses. And to this accords S. Lukes wit­n [...]sse also, Luke 22. 19. And he took the bread and gave thanks, that is, the bread on the Table provided for the Passeover. Likewise also the Cup after Supper, that is, as they had finished the supper of the Passeover, as abovesaid, no distance of time, but as they were eating the one, Christ instituted and distributed the other. And as the Sop might be a part of the Supper of the Passeover, being a part of the fragments untaken away from the table: so was the bread and wine a part of the provision of the Passeover Supper also, which the Lord blessed to institute the Sacrament with, and yet neither of them for your purpose.

My defence to your second Objection.

I affirm, that as Christ gave himselfe to death peculiarly and ef­fectually for his elect; so generally and sufficiently for the whole [Page 10] world, according to that of the Apostle, If any man sin, (meaning, if any of the justified elect) we have an advocate with the Father, Je­sus Christ the righteous, who is the propitiation for our sins, and not onely for ours, (that is, for the elect) but for the sins of the whole world, 1 John 2. 1, 2. And so saith Saint Paul, 1 Tim. 4. 10. For therefore wee both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of them that beleeve. Observe, in the general he hath given himself to be a Saviour, that by and through his death there is now a way opened to life and salvation for all men, without which no man could be saved. And this purchased and purchasing life, is the true light that enlightneth every man that com­meth into the world, John 1. 9. yet notwithstanding this light and remedy provided, such is the naturall opposition thereunto of all men, which through the first Adams offence lie damnable, Rom. 5. 18. and although the second Adam by his death, hath brought them to an estate saveable; yet notwithstanding this possibility, (when none was before) through this new and living way by Christs death, if God did not after a speciall manner in an extra­ordinary respect make this means that is sufficient for all, effectuall for his elect, they should be condemned with the reprobate world, for loving darknesse more then light, because their deeds are evill: but that God of his everlasting love and pitie, works his owne works in them and for them, of repentance and remission of sins to salvation. And the reprobate part of mankind, and such as perish, they also enjoy all Gods mercies and goodnesse, long suffering and patience, life, food, and all things for the body, the Sun-shine and dewing rain of Gods grace in his ordinances for their soules good, which could not be enjoyed but by the death & mediation of Jesus Christ. So that in these considerations it may bee said Christ hath given himself for all men, and his death in it selfe virtuall for all, but effectuall onely for the elect.

My defence to your third Objection.

In the Scriptures the tearm offence is diversly taken: there is an offence of impenitency, an offence of imbecillity, of wilfulnesse and weaknesse; Judas was guilty of the first offence, of that of im­penitency, [Page 11] and all the rest of the Apostles of that of weaknesse and frailty. The Scribes and Pharisees were wilfully and impenitently offended with our Lord, Luke 7. 30. who rejected the counsell of God against themselves. So was Herod against John Baptist, Mark 6. 20. who notwithstanding the Prophets powerfull Doctrine, which wrought such a change in the heathen King, as to respect the Prophet so, as to hear him, to obey and doe many things, to honour his person with fear, and his doctrine with gladnes: yet rather then his lust should want prosecution, he will Judas-like take up such an implacable offence against him and the truth, so as suddenly bar­barously to imprison him, and there to murder him. Thus Cain was offended with Abel, Ishmael with Isaac, Esau with Jacob. The severall grounds that received not the seed to perfection. And blessed are they to whom Christ is not such a rock of offence.

My defence to your fourth Objection.

The words of the former verse are these; This is the bloud of the new Testament which was shed for many for the remission of sins. Now of that many he speaketh, in that he saith, I will drink it new with you in my Fathers Kingdom. And in this distinction he might speak it to the twelve when Iudas was present. For you may say as well Iudas was not amongst the twelve, when he said to them, Iohn 6. 70. Have not I chosen you twelve, and one of you is a Devill? In this di­stinction of election may our Saviour speak in the case of perfe­ction.

My defence to your fifth Objection.

This objection extends not to the question in hand: for the Shepheard was smitten after the Institution and distribution of the Lords Supper. And so also after Iudas left our Lord and his A­postles [Page 12] company, and went privatly to effect and perfect his trea­cherous conspiracy. And yet again in the Scripture phrase, there are evill sheep unlost, as well as good, such as are lost and found in the Scripture sense. And Iudas was amongst them, and sent out with them when our Lord said, Matth. 10. 16. Behold, I send you forth as sheep in the midst of Wolves. And the Prophet David knew well there was more bad then good men, when he said, 2 Sam. 24. 17. But these sheep what have they done?

My defence to your first Supposition.

Sir, the answer lies in the Apostles words by you mentioned: for to say, For the cup of blessing which we blesse, and the bread which wee breake, is it not the communion of the body and bloud of Christ? proves plainly, there are two things considerable in the Sacrament, the ele­ments or signes, bread and wine; the substance or thing signified, the body and bloud of Christ, of both which the regenerate com­municate; but the unregenerate, although acknowledging the common faith, they of bread and wine the signes onely. And this is plainly proved by the Apostle by the instance hee gives to the Corinthians, 1 Cor. 10. 1, 2, 3, 4, 5. The multitude as well as the faithfull they passed through the sea, they had equall benefit of the coole moist cloud in the heat of the day, and of the light hot bur­ning pillar in the dark cold night, and sustained both with the same Manna, [Page 13] Angels food. And yet none did communicate of the spirituall substance the Rock and Truth, but such as were spiritual, and there­by could by faith eat Christs flesh, and drink his bloud: and all the regenerate and truly faithfull did so; But with may of them (saith the Apostle) that is, with the carnall, impenitent, provoking, un­beleeving part, God was not well pleased, but overthrew them in the wil­dernesse, notwithstanding their outward fellowship and communi­on with the faithfull in the outward externall shadowes. And the Apostle by way of comparison, seems to make the Church of Co­rinth, and the Church of the Jews in the wildernesse to agree in the like participation with those that communicate, as in the things communicated, both for the quality of persons, and distinction of ordinances. And if it were not so, as you would suppose, then his exhortation were in vain, Neither be yee Idolaters, as some of them, nei­ther fornicators, nor tempters, nor murmurers, &c. And if faulty and unregenerate Christians ought not upon any terms to comunicate, then the Apostle in Chap. 11. would have forbidden them com­munion, whereas he uses onely admonition. And therefore as for the inward and spirituall Christians, the spirituall part of the sacra­ment is peculiar, so the externall and common part is for such Christians as are but outward and common, and ordained for them as for the Saints, as before hath been shewed.

My defence to your second Supposition.

The first part of this Supposition being an inference of the for­mer, by consequence is answered already. And whereas you say, It is an intrusion in the unregenerate, and so a sin in them to come to the Sacrament, you must shew the inhibition: for otherwise the text is plain, Where there is no law, there is no transgression. Secondly, you instance the uncloathed mans coming to the Feast in the Gos­pel, [Page 14] I pray consider, hee was not condemned for coming to the Feast, but for being there without a wedding Garment: for the feast is all the ordinances of God which Christ hath purchased, and freely vouchsafed for all men to communicate in for their salvati­on, the coming to the feast is the free liberty that all beleevers have in the enjoyment of these ordinances, and to bee fed and clad with the blessed spirituall benefit thereof, is to enjoy the blessing and salvation that comes by these means ordained of God for that end: but to enjoy the administration thereof, and not to be bettered by them, is to be there where we might have been clad, and yet con­tinue naked, fed, and are yet starved. And so it comes to passe, that which is a savour of life to the one, is a savour of death to the o­ther; the first heareth and obeyeth, the second heareth and reject­eth. In the next place I answer, Whosoever taketh upon him to be a Steward of that which is anothers, being not comitted into his hands, presumes of himself, and is an intruder: but this is not pro­ved to be the case of a beleever that is baptized, to communicate in the Sacrament of the Lords Supper, therefore the instance fails for your purpose.

Now to put an end to all further disputes upon these two points, that Judas did communicate or pa [...]ticipate in the Lords Supper with the rest of the Apostles; and that the Sacrament is of a tea­ching use and operation, as strengthening and confirming, I state both the questions affirmatively and negatively; the affirmative of both questions, that Judas was present at the institution and distri­bution of the Lords Supper, and that the externall elements are of teaching use, is proved plainly by these two Scriptures, Luke 22. 4. 21. 1 Cor. 11. 26. But I challenge the whole world to prove the negative, that the elements of the Lords Supper do not teach, and that Judas was not present at the institution. And by the way take notice that no absurdity can possibly be a consequence of truth, but erring and mistaking admits of little else: For if the ordinance of the Lords Supper have not a teaching and informing quality, then it is uselesse to all the unregenerate, yea to all the elect before re­g [...]neration, which is such an absurdity to affirme, that Gods out­ward and common ordinances are of no use but unprofitable: And that God ordained any thing in vain, this is so grosse, that it crosses all Scriptures; for they generally affirm, that all that God hath made or ordained, shew forth & teach his glory, Psa. 75. 1. Again, if [Page 15] none but the regenerate should communicate of the Supper of the Lord, the paucity is such as the Scriptures witnesse, that there is but one of a Citie, and two of a Tribe; yea it will also follow, that he that blesseth and distributeth the bread and wine, must know the receivers conversion, or else he sinnes in communicating it: these and an hundred more absurdities will follow, that a wise man will blush to think of. For if this be so, then the same things that shew forth Christ under the Gospel, shall not be so usefull to beleevers as the shadowes under the Law. And this were to turn the day in­to night, the light into darknesse. The last thing I intended now to publish, are some few short conferences I have met with in Citie and Countrey, and all may be reduced into these two positions.

My defence to the first Position.

In this first Position we must consider foure things: First, that the gatherers and avouchers of selected congregations, are Chri­stians in profession, not in authority, but under Christian authori­ty, and members of Christian congregations, in communion in all Gods externall ordinances, and in all these respects are those also that they gather to themselves.

Secondly, what is meant by congregations, for asmuch as there are three sorts of them; that is, first, authorized congregations; se­condly, selected or covenanted congregations in opposition to authority; and thirdly, spirituall or voluntary congregation, the communion of Saints.

And the last part of the posi [...]ion is, what is meant by congrega­tionall Independency.

In the first place therefore we must consider, that all select [...]d con­gregations in England▪ teachers and people, are Christians in pro­fession, and already in communion and fellowship in the ordinances of the Gospel, being all under Christian Authority. And notwith­standing all this, they doe take up and assume authority to them­selves, so to select and congregate as they doe in opposition to an­thority, to which they are subjected of God. And for proofe of this their practise, they alledge the example of John the Baptist. Mat. 3. 1, 2, 5. our Saviour Christ, Mark 1. 14▪ 15, 16. and the Apostles▪ [Page 16] Acts 2. 37, 38, 41, 42. Acts 11. 20, 21, 22. Now I deny that any of these Scriptures come home to prove the state of your question, or warrant your practice: For John, our Lord, and the Apostles, taught the doctrine of the Gospel, that Jesus was the Christ, the Messiah prophesied of to such Jewes as were not beleevers, but op­posers of it and them. And such by their Ministery converted to the faith, which faith is beleeved and confessed by such Christians as you select to your selves. And secondly, the Greeks that were converted, Acts 11. 20. were so converted from heathenisme to Christianisme; but this is not your case nor practice; for you per­vert Christians from sound and wholsome doctrines, to vain jang­lings about words that edifie not. And from those Assembles as­signed by Christian authority to such as are of your own ordaining, devising and constituting, the matter and form thereof is not to be found in Gods word. Now if any of you all could shew me a people that you have gained from among the Jewes, and from among the Heathens, to the acknowledgement and confession of the doctrine of our Lord Jesus Christ; and that by your Ministery that they have not onely beleeved the truth, but obeyed it in the power of it, to the effecting in them repentance and remission of sinnes; then I would speak and change my discourse to another sense; but in re­gard you assume that which you are not, I will onely testifie unto you, that that which you doe is not warrantable by Scripture, but it is your own carnall fancy and imagination.

Now the second thing in the Position is, what is meant by Con­gregation, and in the threefold distinction the first is Authorized congregations, which are usually called Parishes; and that is to say, so many Families assigned by authority to make a congregati­on to communicate in Gods ordinances for the salvation of the people. And to that end authority hath ordained a way that their teachers, or teacher, sh [...]uld be a man approved of for able gifts, that a time, or times in the week, is appointed that men should di­spense with, neglect and lay aside their worldly imployments and affairs and meet together in the communion and participution of Gods ordinances▪ & to that end have appointed a place for prayer, reading and expounding the Scriptures, for doctrine, exhortation, and preaching, as also for communion in baptisme and the Lords Supper. And are not all these things in themselves good and law­full? And if they be so, what ground have you then for dislike and [Page 17] separation? Nay, have we not ground by the word of God, to give thanks for such governors that are in authority over us? And are not their Ordinances and Rules such, without which wee can­not communicate in the outward ordinances of God? Wherefore let us acknowledge their authority, and obey their rules. But in the next place, the selected congregations alledge, 2 Cor. 6. 17. and Rev. 18. 4. for their separation and selection, for as much as the ho­ly Ghost saith, Come out from amongst them, (meaning corrupt Christian congregations) and be yee separate, saith the Lord, and touch not the unclean thing, and I will receive you. This Scripture, you say, proves the state of the question on your part: for you say, the A­postles here speake of the Antichristian church of Rome, whose fil­thy unclean doctrines were such, that notwithstanding they were Christians in profession, yet Gods people could not communicate with them, but they must (there was no avoyding it by reason of their abominable canons) be defiled with them. And therefore you say, these texts of Scriptures are a sufficient ground to separate from Christian congregations. I answer, they are a ground to se­parate from such Antichristian congregations as the Apostles speak of; but I require of you to prove the abomination, the unclean thing in the authorized congregations in England, and then you say something: but till that be proved, this Scripture is not for your purpose. For the Church of England by the Parliaments of refor­mation in King Edward the sixt, and Queen Elizabeths dayes, se­parated from the fals doctrines and unclean practices of the church of Rome, and then made acts, lawes and ordinances against the abo­minable tenets, and false devised imagined religion, their Priests & Sacrifices, and back't their decrees with the penalty of death; yet notwithstanding in processe of time, the Prelaticall clergy brought in many corrupt innovations, tending to act again the old unclean­nesses under new pretences: yet this honorable Parliament hath roo­ted up and extirpated the Prelaticall Hierarchy root and branch, and still sit spending their wits, spirits and pains, for the reforming of Doctrine and Discipline, that all congregations may bee regula­ted in and by the neerest way agreeable to the word of God. Now considering all these things we enjoy under this happy authority that is over us, & your condition being under this authority, and so placed of God, take heed therefore, nay how will you avoid it, but that your resisting this authority, you doe therein resist the Or­dinance [Page 18] of God, and her in walk contrary to Gods word, Rom. 13. 1, 2. Nay. do you not fulfil the Prophesie of the Scriptures in pre­sumption and selfe-willednesse, to despise such Governors, and speak evill of such digniti [...]s, as the Apostle foretold, 2 Pet. 2. 10. How can you possibly cleare your way from the gainsaying of Core? Jude v. 11. Nay, is there not a plain parallell between him and his companies gainsaying, and you and your companies gainsayings? Num. 16. Did not they which were under authority usurp authority, and in striving against Moses & Aaron, those that God had set over them, did they not strive against the Lord? Numb. 26. 9. I will forbeare the consequence, the Lord give you grace to repent of your striving, resistance, and gainsaying; and murmure no longer against them in saying they impose will-worship upon your con­sciences in requiring many things there is not a plain word for, if it be not against the word, but agreeing with the sense and meaning of the word, submit your selves to their rules. And if you conceive you know better then the Parliament, your way is to petition, and not to make resistance.

The next consideration is, the Spirituall or voluntary congre­gation, the communion of Saints. The Prophet David calls them the Assembly of Saints, the Congr [...]gation of Saints, Psal. 89. 5. 7. The house of Aaron his Saint, the house of Israel his chosen one, the house of Levi his Priest, Psa. 136. and the Apostle, the houshold of faith, Gal. 6. 10. the houshold of God, Eph. 6. 19. the house and Church of the living God, 1 Tim. 3. 15. This church is called, The Lords body, Col. 1. 18. 24. because it is made living by the life that is in him; spirituall by his spirit: for they are all begotten and born of the Spirit: and that which is born of the spirit is spirit, John 3. 6. as that which is born of the flesh is flesh. This communion and whole congregation by the Spirit of God, are all baptized into one body, and have been made all to drink into one spirit, 1 Corinth. 12. 13. These are all the children of wisdome, all sonnes of God and heires of the promises; these all by re­generation are as Peter was, made living stones, and are built of God a spirituall house, a chosen generation, a peculiar people, 1 Pet. 2. These are the little flock of sheep & lambs of Christ, to whom the Father hath given the Kingdome, who by faith have both the earnest and the abundant entrance into the everlasting kingdom of our Lord Jesus Christ, ha­ving fellowship with God their Father, the Son their Saviour, the holy Ghost their comforter, and with each other in joying and sor­rowing, [Page 19] comforting and lamenting, beleeving and hoping, suffe­ring and expecting with a mutuall affection the morning and day of salvation, 1 John 1. 3. 7. chap. 3. 2. These are they that fear the Lord, that receive him and his, and often speak and confer one with another, that are alwayes mindful of his covenant, in whose heart is his Law. These are the Lords Priests, with whom he hath made a covenant of life and peace, who have alwayes the Lord in their thoughts, Mal. 2. and 3. chapters. These onely have received an unction from the holy One, that teacheth them all things, 1 John 2. 20. These according to the command of their Lord, give unto Cesar the things that are Cesars, and to God the things that are Gods, Mark. 12. 17. they love the Lord with all their heart, and their neighbour as themselves: they are all spiritual, and so is their com­munion and fellowship, and none but such as are spirituall are of this congregation, this communion of Saints?

But a Minister in the North countrey told me, the Independent congregations were this communion of Saints, which is the last par­ticular in the first Position: To whom I answered, His expression was very strange to me: for I did not find any such name expressing creatures, written in the book of life. And I am sure all the Saints names are written there: Wherefore (said I) hee that gives that name to any people, and those that take that name unto them­selves, are both alike to be blamed: for there is no one nor very many creatures, can be said to be Independent, but God alone, the great creator. I am the first and the last, saith the Lord, and besides mee there is no God, Isaiah 44. 6. And thou, even thou art Lord alone, Ne­hem. 9. 6. There is not a Saint, nor congregation of holy ones can say one to another, I have no need of thee: for they are all mem­bers one of another, and every one the members of Christ, Ephes. 4. 25. chap. 5. 30. 1 Cor. 12. I wonder that so many learned that professe that way, and own the name Independent, I wonder, I say, that their learning doth not afford them a more proper terme, for as much as under this notion they aim at liberty of conscience. Were they not better to expresse themselves under the names of Religious freedome, for this is the effect of your practice, which affirm in this governed church in which you are placed under au­thority, you ought to have freedome of conscience to exercise your gifts, to gather a people to your selves, and so to make use of all the ordinances of God both for Doctrine and Discipline. And [Page 20] that no power nor authority ought to question you for it, because you ought to have freedome of conscience. This is another conceit of humane invention. Did you ever read of such an expression in the Scriptures, so applied as to free a man from all lawfull obedi­ence to authority? the consequence of truth is sincerity, but the consequence of error is iniquity: For think you not that your free­dome of conscience, as you call it, which doth acquit you from all obedience to lawful commands, if you your selfe shall so judge of it, is not your own wilfulnesse to disobey that authority that is over you, a permanent ground for the like freedome for all in particu­lar that are under you, to discl [...]ime your authority, upon the same terms you doe others? See in a word, how you by mistaking the word, overthrow Gods ordinance of government, Rom. 13. even that which himselfe is God of, for he is the God of Gods, Dan. 2. 47. & the God of order, 1 Cor. 14. 33. Now to make your absurdity more manifest, observe a similitude, make the whole Kingdome of Eng­land the great nationall church, make the Parliament and assembly of Ministers the Ruling and Teaching Elders in this great church, your selves neither of them, but under this authority. And there­fore by the law of God and man ought to live obediently to all their lawfull ordinances. You pretend by religious freedome you ought not to obey them, but rather to follow your own conceivings: Is not this your practice of disobeying your Superiours, a perpetuall ground for disobedience in your inferiours? For that inferiour who ever he be, that saith, none above him hath power to pre­scribe rules to him, his own practice for ever frees all that are un­der him from all manner of obedience to him: and so for ever to establish by this doctrine such dissenting and contending, as that there is no such custom in the churches of God, 1 Cor. 11. 16. for the rule of Gods church is the quite contrary, as the Apostle testifieth, Rom. 13. 7. Render therefore to all their dues, tribute to whom tribute is due, custome to whom custome, fear to whom feare, honour to whom honour. It is true the Saints and children of God are free, but that is in a spirituall respect, by a spirituall birth, The truth shall make you free, John 8. 32. If the Sonne make you free, you shall bee free indeed, verse 36. but with the right knowledge of this freedome, I find few professors are acquainted.

My defence to your second Position.

There are three things considerable in this Position also: First, what you mean by Ordinances: Secondly, their spirituall administra­tion and purity: And lastly, what you mean by setting Christ up in his throne to the fulfilling of all the Prophesies and promises in the Scriptures. And first for the term Ordinances, are they not those that wee have in communion in our publick Assemblies, prayer, reading and ex­pounding the Scriptures, preaching, and in communicating in bap­tisme and the Lords Supper? Is not the word of God the same in publick congregations, as amongst you: the same in a common and the same in a speciall administration? Is not prayer the same in both with the spirituall, the sacrifice of a broken heart, with the rest, a presentation of persons and words? Is not baptisme the same in the outward as in the inward consideration? The Lords Sup­per the same in the corporall signes, as in the spirituall grace, that as the carnall Christian through the common faith, eats the bread, and drinks the wine; so the spirituall Christian by justifying faith, eats Christs flesh, and drinks his bloud. You confesse all this to bee true; but you say the difference lies in the point of the purity of the ordinances, the manner of administration and communion in them, which is the second consideration in the Position. And you say, for want of the spirituall administration, the authorized congrega­tions have lost the purity of all Gods ordinances, and there­by continue the abominable and unclean thing amongst them. And you give three instances to prove this: First, that our Minister [...] are not truly called: secondly, say some of you, we alter the ordinance of baptisme: thirdly, you all with one consent condemne us, for admitting of mixt congregations. To the first I answer, Presbyters by the Parliament are ordained to examine, approve, and allow of mens gifts, and for their spirituall gifts received of God, to appoint and allow of them therefore to be Ministers according to the Apo­postles rule, 1 Tim. 3. 10 chap. 4. 14. against which there is no o­ther externall rule to be shewed in the Scriptures. And secondly, whereas many of you say, we alter the ordinance of baptisme, it is more then you can prove by Scripture: for although it be said, [Page 22] Matth. 28. 19. Go yee therefore and teach all Nations, baptizing them, &c. In your own understanding of that place, it doth not say there­fore as you say, ye shall not baptize the infants of beleevers, who you therein forbid to be brought to Christ, contrary to the com­mand of our Lord, Matth. 19. 14. Suffer little children to come, or to be brought, unto me; for so much the Text inferres, and forbid them not to come unto me, &. Which inhibition of yours is contrary also to Gods own ordinance and command, Exod. 12. Gen. 17. which plainly commands that which you deny, that children are to com­municate if their parents were beleevers. According to which or­dinance of God the Apostles testifie to all the world, Acts 2. The promise belongs to you and to your children, and to all that are afarre off, e­ven to so many as the Lord our God shall call; as if he should say, who­soever God calls to beleeve, the covenant belongs to them and to their infants, as the covenant belonged to Abraham and to all strangers that should come to beleeve the truth, to them and to their children also. And this is the reason that we find it written, and there are many examples of it in the Apostles times, that when a man came to beleeve the truth, the doctrine they taught them, not onely they themselves but their housholds were baptized, 1 Cor. 1. as the houshold of Stephanos, and the rest. And the Apostle resolves the question to the Church of Corinth, saith he to this ef­fect, If one of the parents be a beleever, then are your children holy, that is, then have they right to the externall ordinance of God; and in this sense the Apostle saith, God hath shewed me not to call any man un­holy, or unclean, that is, whosoever beleeveth Jesus Christ come in the flesh, may be baptized, although before a Gentile, and they and their houshold have right to Gods holy ordinance, as Cornelius and his houshold, Acts 10. And when you can prove that the Minister taking infants into his arms, praying for them, and washing them in the name of Christ (or Abrahams circumcising of Ishmael at the command of God) is more then Christs taking them into his arm; and blessing them, then you will say something, till then you declare your own fancy, and say nothing to the purpose. And for mixt congregations as you find fault with, I pray, are you sure your selves are not weeds and cockle, but good corn? if your selves were spirituall, then you would know and understand the meaning of Gods spirit, that both must be let alone till the harvest, the end of the world, as our Lord saith, for till then there is no separation, [Page 23] Matth. 13. 30. but wicked Cain may bring and offer his sacrifice with Abel the righteous; persecuting Ishmael may communicate in the ordinance of God with persecuted Isaac: the bitter and unclean hypocrite Simon Magus, may bee washed or baptized in flesh, as well as Philip, Peter and John, and the holy ones of God, Acts 8. And although our Lord knew the Devillish treacherous heart of Judas, yet his participation in the ordinances, neither in Baptisme, the Passeover, or the Lords Supper, did not prejudice, nor no way hindered the spirituall communion of the faithfull, for he partici­pated in prayer, Mat. 6. in preaching, Mat. 10. in baptisme, Mat. 3. 15. in the Passeover and Supper of the Lord, Luke 22. 14, 15, 21. and yet none of Christs little holy ones makes your complaint; for his carnall presence did no way detrifie their spirituall fellowship.

And in the third and last place, we are to understand what is meant by setting up Christ upon his Throne, and the fulfilling and accomplishing of all the prophesies and promises witnessed by the Apostles and Prophets. And here now as with one consent you doe all of you unanimously affirm, that all the Prophesies in the whole Scriptures, are fulfilled in your congregated companies, and that in doing that which you doe, in assuming to your selves power to se­lect congregations, and prescribing to them the rules of Christ, as you call them, although indeed they are rules of your own making, yet you therein set up Christ upon his throne, and that your churches, wayes, and devised order, the matter nor manner thereof, being that which is not to be found in Scriptures, yet you give it out to the world, that by you, and in your church government, is fulfilled the prophesie of the new heavens, and new earth, promi­sed of God, and witnessed by the Prophet Isaiah, and the Apostle Pe­ter, the heavenly countrey and citie that Abraham, Isaac and Jacob sought for, Heb. 11. the new Jerusalem that John saw come down from God out of heaven, and Sion that holy and heavenly citie, that great and strong citie that God hath appointed salvation for walls and bulwarkes, Jer. 23. 5. 6 chap. 34. 15, 16. Ezek. 37. 26, 27, 28. chap. 48. 35. and that of your gatherings it may be said, the Lord is there, applying to your selves Sions own happines, Zeph. 3. 13, 14, 15, 16, &c. Isa. 49. 21.

Is it possible there should be such grosse blindnes in these daies, in which men say they see, and are in the light, wherfore their great darknesse, and all their bold avouchments like empericks, which fil market places with noises, and churches and chambers, publick [Page 24] meetings and meeting-houses with voyces, those that have written such volumes, and printed such books to make known and advance these false doctrines, to the belying the Prophets, the wounding, scaring, and killing the truth their witnes and testimony, the truth of God in a word will reprove them, strip them, and discover their nakednes and shame to all posterity, by a few questions resolved by the letter of the Scriptures, which is as clear light as the Sun-shine at noon dayes, and yet these flying Bats cannot see the truth and light thereof. The first question is, What is the throne of Christ? Se­condly, when the time shall bee that Christ shall sit in his own throne. Thirdly, what is meant by Sion, mentioned by the Prophets. And fourthly, what we are to understand of the Churches glorious condi­tion, her deliverance and perfection the Scriptures so often speak of.

Now Christs throne is, that which he calls his own throne, as a note of distinction between his throne and his Fathers throne; and there­fore he saith, Rev. 2. 21. To him that overcometh will I give to sit with me in my throne, even as I also overcame and am set down with my Father in his throne. And of this throne our Lord speaks, Mat. 19. 28. when the Son of man shall sit in the throne of his glory, verily yee also that have followed me in the regeneration, shall also sit, &c. And of this throne of the Sonnes, and not called the Fathers, is that throne the Apostle speaks of, Heb. 1. 8. But unto the Son he saith, Thy throne, O God, is for ever and ever, a scepter of righteousnesse is the scepter of thy kingdom. And the Prophet calls him God also, Psal. 45. 6. Thy throne, O God, is for ever & ever, &c. To this kingly throne of God there belongs a kingdom, a Church of Saints, which he wil not perfect and accomplish till his return from heaven, his coming again, his appearing, which is the second consideration propounded, the time when Christ shal be set upon his throne; and that is then (saith the Prophet) Psal. 102. 16. When the Lord shall build up Sion, he shall appear in his glory, &c. Even then (saith the Apostle, 2 Tim. 4. 1. When the Lord Jesus Christ shall judge the quick and the dead, then shall be his appearing and kingdome. Which prophesies are confirmed for truth by our Lords own testimony, Mat. 25. 31, 32. When the Son of man shall come in his glory, &c. & v. 3. Then mark, Then shal the King say unto them on his right hand, Come yee blessed of my Father, inherit the kingdome prepared for you from the foundation of the world. Note againe, here is the reward, the inheri­tance, the kingdome, all this world long preparing and promised, which makes me wonder, that so many seers have overseen & mist [Page 25] the reading of these Scriptures, which in their literall sense plainly preach, that Christ shall not be advanced into his own throne, in his own kingdom, till the harvest at the end of this word, Mat. 13. 30. 40. And therefore the holy Ghost uses the future tense in all his expres­sions. As the Apostle saith, It is the world to come whereof wee speake, when he speaks of these things, Heb. 2. 5 even of the throne, dominion, and kingdome of Christ. In the third place, we are to consider, how we are to understand the terme Sion in the Scriptures meaning. In which we must mind a double respect, first, as the term Sion is re­ferred to the Churches estate of regeneration in this present life. And secondly, as it is referred to the Churches estate of perfection in the life that is to come. In the first sense the Prophet Isaiah speaks of her, chap. 2. 3. For out of Sion shall go forth a law, and the word of the Lord from Jerusalem. And again, chap. 40. 9. O Sion that bringeth good tidings, O Jerusalem, that bringeth good tidings, say, Behold your God. So saith another Prophet, Out of Sion the perfection of beauty, God hath shined, Psa. 50. 2. even shined forth in the clear revelation of the truth and law of life, the covenant of grace, as the Apostle saith, Eph. 3. 10. The manifold wisdome of God is made known by the Church, which the holy Ghost calls the keepers of truth, Isai. 26. a­greeing with the Apostles testimony in another place, Gal. 4. 26. But Jerusalem which is above, and from above, is free, and is the mother of us all. Now in another sense, and in the second consideration, Ie­rusalem, or Sion so named, is to be understood of her perfection and glory, her deliverance and salvation, as Isai. 26. 1. In that day shall this song be sung in the land of Iudah, We have a strong Citie, salvation will God appoint for wall, & bulwarks, nothing shal enter therein but the righ­teous nation that keepeth truths; & these can be no other but the Saints of God. Indeed they only are the righteous & holy nation, a chosen, royal, blessed, peculiar people, 1 Pet. 2. 9. And of these the Prophet Ezekiel speaks of, None uncircu [...]cised in heart and flesh, shall enter into this holy City. And this is the Citie, the glorious and magnificent Taber­nacle spoken of throughout the whole Scriptures; the apprehension and contemplation of which makes another Prophet break out in­to a ravished spirituall expression, considering the exceeding glory of her to come, of whom it may be said in this present life, that she slumbers, possesses weaknesse, contempt nakednesse in the fight of men, seeming to die, to be forsaken, desolate, troden down under feet, no man no more regarding her then the dirt under their feet. [Page 26] And yet in that morning of her Lords coming, so exceedingly alte­red, beyond all comparison, as makes the holy man, Isa. 52. 1. make acclamation in the words of admiration, Awake, awake, put on thy strength, O Sion, put on thy beautifull garments, O Ierusalem the holy Ci­tie: for from henceforth there shal no more come into thee the uncircumci­sed and the unclean: for (saith he) her Officers shall be peace, and her ex­actors righteousnes, violence shall no more be heard in thy land, wasting nor destruction within thy borders; thou shalt call thy walls salvation, and thy gates praise, Isai. 60. 17, 18. Oh when can this strength, these beauti­full garments be injoyed by the faithfull, this separation from the wicked, when shall the oppressor, the strong and violent, hatred of the wicked cease, and wasting and destruction be at an end, but at the resurrection? And where can Sions deliverance and glory be, but in the world to come, in the new heavens and new earth of the Lords own making; and not of mans devising, wherein the righte­ous and righteousnesse shall be no longer a sojourner and stranger, but a ruler and a dweller? Behold (saith the Lord) I create new hea­vens and a new earth, and the former shal not be remembred, nor come into mind, Isai. 60. 17. The former are these present, that are defiled and polluted; but those that the Lord hath promised to make, shall succeed the passing away and desolation of these that are now, and shall remain for ever unmoveable and unshaken. And this shall he doe at his second comming, in the day of the Lord, in the day of God, as the Prophet before declareth, and as here the Apostle testi­fieth, 2 Pet. 3. 11. 12. This is Sion in her glory, the holy citie, the new Jerusalem. And Rev. 21. 1. 2. when the beloved disciple saw in the Revelation of God, the promise of the new heavens, and the new earth fulfilled, then in them he saw this citie, this church in her glory, prepared as a bride adorned, that is, beautifully cloathed to marry w^th her husband: and the great voyce of the Lord declared it, Behold, the tabernacle of God is with men, and he wil dwel with them, and they shal be his people, and God himself shal be with them, and be their God. And this is the accomplishment of the covenant, the salvati­on of the whole house of Israel, when the Lord shall wipe away all teares from their eyes. And that there shall be no more death, nei­ther sorrow nor crying, neither shall there be any more pain: for the former things are passed away. And hee that sate upon the throne said, Behold, I make all things new. And he said unto me write, for these words are true and faithfull. These true and faithfull words [Page 27] shall rise up in judgement against all such blind guides that teach their followers against the very letter of the text: for though the word saith, this estate of the churches perfection shall bee in that time when it shall be that there is no death, for that shall be swal­lowed up in victory, yet they dare to affirm to their deceived fol­lowers, that the glorious Citie is a fancie of their own framing, even in this life, while death as an enemie raigning over them, sure­ly they cannot be said to be bright men, but blackmen, dark-men, no light men, men of this world, and not of that to come; men in the flesh, and not in the spirit; for the new heavens, and the new earth are the inheritance of the Saints, this new Jerusalem is the City with foundations, whose builder and maker is God, the better resurrection, the promise, the heavenly countrey, that Abraham, Isaac, and Iacob lookt for, as all the other Patriarchs did, who when they were in this world professed themselves pilgrimes and stran­gers, as all their fathers were, Heb. 11. Now as by this that hath been said, it plainly appeares, that a multitude of unwary teachers, have perverted the Scriptures, in applying them to their carnal con­ceited meanings. And as these, so most of all other Scriptures they doe alledge: for not till the Lords coming at the generall resurre­ction, can come the churches deliverance and salvation, the times of refreshing from the presence of the Lord. And this Doctrine is ju­stified by the testimony of Gods Spirit, saying, Hee shall send Jesus which before was preached unto you, whom the heavens must receive and contain untill the times of restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the world began, Acts 3. 19, 20, 21. Heare all you that have learned to speak contrary to the truth, the words and meaning of the holy M [...]ssengers and Prophets of God, and repent, or else the Prophets themselves wil condemne you. And that you may know your indictment, behold and heare what they say further in evidence against your doctrines: For thus saith the Prophet Zephany of the churches estate of the life to come, which you affirm is meant of this life, The remnant of Israel (saith he) shall not doe iniquity, nor speak lies, neither shall a deceitfull tongue bee found in their mouth: for they shall feed and lie down and none shall make them afraid. Sing, O daughter of Sion, shout O Israel. Me thinks it is the same our Lord saith, I will see you again, and wil turn your sorrow into joy, never again to lose it, John 16. And so the Prophet goes on, Bee glad and rejoyce with all thy heart, O daughter of Jerusalem, the Lord [Page 28] hath taken away thy judgements, he hath cast out thy enemies, the King of Israel, even the Lord, is in the midst of thee, thou shalt not see evill any more, Zeph. 3. 13. Is not this the Lords return again to his church for her everlasting comfort? And of this return of our Lord, and deliverance of his church, are all other Scriptures to be understood, which you have mentioned. Then and not before will the Lord perform that good thing promised by Ieremy, chap. 23. 14. Behold, the dayes come, saith the Lord, that I will perform that good thing I have promised to the house of Israel, and the house of Iudah. In those dayes and at that time will I cause the branch of righteousnesse to grow up unto David, and he shall execute judgement and righteousnesse in the land; in those dayes shall Iudah be saved, and Ierusalem shall dwell safely. And this is the name wherewith he shall be called, The Lord our Righteousnes. And in the day of the Lords return to this Citie, the Lambs wife, it shall be said, The Lord is here, Ezek. 48. 15. But to leave these mistakers to their great mistakings, I will speake one word to the blessed ex­pecters, the sonnes of Sion, the children of hope, Be comforted, beloved, for now it is but twenty dayes and the funerall day will come of Babylon, the sonnes of confusion; and it will hardly ex­ceed fourty foure dayes more, but your blessed expectation will be accomplished: for in the midnight of that day there shall be a great cry made, Behold the Bridegroome cometh, and then blessed Bride go out to meet him for evermore to enjoy him with unspeak­able joy, to whom be glory world without end. Amen.

Wherefore he that hath eyes let him see, and he that hath eares let him heare; and he that hath attained to a good heart, let him understand.