A DEFENCE OF Christian Liberty To the LORDS Table; Except in case of Excommunication and Suspension. Wherein many Arguments, Queres, Suppositions, and Objections are answered by plain Texts, and consent of Scriptures. As also some Positions answered by way of a short Conference which the Author hath had with divers, both in city and country. All which are profitable to inform to truth, and lawful obedience to authority.  
By John grant, who beareth witness to the Faith.  Jerem. 10. 23. O Lord, I know that the way of Man is not in himself, it is not in Man that walketh to direct his steps. 1 John 2. 26. These things have I written unto you concerning them which seduce you. 2 Tim. 3. 13. But evil men and seducers shall wax worse and worse, deceiving and being deceived. 
Published according to Order.  
London Printed for Humphrey Robinson, and are to be sold at the three Pigeons in Paul's churchyard. 1646.   

THE PREFACE TO THE READER.  
OUR Lord once asked a question of his Disciples; Are ye able to drink of the Cup that I shall drink of, and to be baptised with the baptism that I am baptised with? In the answer he agrees with his servants, that it should be so with them, Mat. 20. 22. 23. And as this was the case of James and John; so it was Peter's and all the faithfuls also, and is now, and ever was God's servants case and condition, to suffer with him, as truly as they shall reign with him. For as the shadow follows the natural body; so afflictions follow the Church, the children of Truth, his mystical Body. And as there is an universal daily proof of this truth; so in particular at Woolchurch, Anno 1645. for a modest and private testimony of the the Witnesses of sound Doctrine, the testifier thereof was testified against with contempt and reproach, which for the truth's sake he hath patiently born, not rendering evil for evil, or railing for railing, but contrariwise blessing, knowing that the Lord calls his servants thereunto, that they may inherit a blessing. And notwithstanding the Parishioners his suffering, he being not thereby discouraged, went on in discovery of the truth, and in opposition of the mistakes, so that the questions were brought to publication in a small short Treatise called, Christian liberty to the Lord's Table: against which authorized Tract I have received divers exceptions from several friends, yea, friends, which doth the more take my affection: And the said exceptions under differing notions, as below are mentioned. All which, with my defensive answers to each, I again present with open face to the world. And in conclusion, a brief recital of some short Discourses I have had in my journey in the Countries with such as are opposite to the present government. And because since the time my small Taper was lighted, there hath risen a man of much eminency, a burning glory, a star of great shining, holding forth with Scripture, Learning and Arts, the subject and matter of my meditations, yet the manner being different, and my phrase, stile, and knowledge like myself, low and mean, I therefore commend my thoughts to such of my own capacity, casting my mite into the Lord's Treasury, and thrusting in my weak and mean Sickle of plain workmanship into the Lord's great harvest, praying that all that read it with the same affection that I write it, may gain the like benefit.   

A Defence of Christian Liberty to the LORDS Table.  
THE first thing I received by way of opposition to my book, were six Arguments.  
My first Argument against your Treatise (saith my friend) called, Christian liberty to the Lord's Table, is this:  
Because the Scripture doth not testify of any particular man converted by the Sacrament alone: Therefore it is a reason to me to believe the Sacrament doth not convert.  

My Defence to your first Argument.  
Friend, by your first Argument you seem to divide between the Scriptures and the Sacrament (in these words, By the Sacrament alone) which is a mistaking the point in hand: For my book is entitled, Christian liberty to the Lord's Table; the Title thereof showing and preaching the quite contrary: for there can be neither Christians so called, nor Sacraments so instituted where there is no Scriptures. And that this might have been understood by you, consider the Texts of the Old and New Testament alleged for proof, with the place, Preacher, and hearers instanced, at Woolchurch in London. Secondly, there is no example that the reading the Scriptures do convert: should any man believe therefore the Lord doth not many times convert by reading? We have no express Scripture to testify that Peter, James and John, with the rest of the Apostles by name, were outwardly baptised; shall we therefore not believe it? We do not read that the Apostles, Evangelists, or Disciples of Christ, did once or ever use the Lord prayer, although he commanded it, Luke 11. 2. is it therefore un●awfull to use it? And that the Supper of the Lord is a teaching Ordinance, as it is a confirming ordinance, we shall have many times occasion to clear in making my defence.   

His second Argument.  
I do not read in Scripture that the Sacrament was administered to any Christian Assembly, till some of that Assembly were begotten to God by the word of truth, which makes me believe that it was for the Saints sakes only when it was instituted and administered; and so to confirm and not to convert, but to commemorate and strengthen.   

My defence to your second Argument.  
I do not read in all the Scriptures that the participation of the Lord's Supper was denied any common believer for want of special faith, and not being a spiritual Christian: for although God did in a special sense institute and ordain all his ordinances for his elects sake for their regeneration and confirmation, their spiritual communion with God in Christ; yet I affirm, that among these faithful, the outward and common Christians did in the Apostles times, & may now communicate in the outward & common things of the word & Sacraments: for they that gladly received the word, were baptised, and continued in the Doctrine, Sacraments and Prayer, Acts 2. 41, 42. And as it was thus at Jerusalem, so it was at Samaria, Acts 8. Corinth, Ephesus, coloss, and in all the Churches of the Saints. And therefore the outward signs of the Sacraments were not ordained for the Saints only, but it is with Christians in our time, as it was with Abraham and his seed, that is, the elect, in these words, Gen. 17. 7. I will be thy God, and the God of thy seed: but the outward signs of the covenant belonged to all his seed in general, and to the seed of all others that came to acknowledge the truth, and believe the Scriptures.   

His third Argument.  
Because the right use of the Sacrament is only and alone with the faithful; they only have spiritual communion with the Lord, in whose remembrance it was instituted.   

My defence to your third Argument.  
In my defence to your second Argument, the inference and consequence thereof is, that the use of the Lord's Supper is not for the Saints alone: for although the Saints have the bliss and best use of the Sacrament, yet not the only use. And as they have a special right, as spiritual Christians, by faith to eat Christ's flesh, and drink his blood to their confirmation: so the unregenerate elect and common Christians have a true right to the communication of the outward signs to their information and instruction, amongst the faithful. For as the Paschal Lamb was generally to be eaten by both sorts of believers, Exod. 12. 43, 44. Circumcise him (saith the Text) and then shall he eat thereof: so baptize the Christian, and let him examine himself touching the knowledge of the Lord's Supper, and so let him eat, 1 Cor. 11. 25▪ 26, 27, 28. And here take notice by the way, that this examining a man's self is all one with the preparation to the Passeover: for the true use of understanding the Lord's Supper, and discerning the Lord's body in knowing the meaning of the signs, is to lead us to repent of our sins: and to repent is to eat no leavened bread; for this is to put out the leaven out of our houses, Exod. 12. 15. And the Apostles admonition to the Church of Corinth is in effect the same that Hezekiah prayeth for, that the people before they came to the Passeover, might prepare their hearts to seek God, and that the Lord would pardon them that were not cleansed according to the purification of the Sanctuary, 2 Chron. 30. 19 For (saith the Text vers. 18.) a multitude of the people, even many of Ephraim and Manasses, Iss●ehar and Zebulon, had not cleansed themselves, yet did they eat the Passeover, &c. Observe how the Church of Corinth and the Church of the Jews are paralleled, and although many defective in both, yet in neither any denied. And this promotes the free mercy and goodness of God, that the unregenerate are not restrained from no outward ordinance that might further their conversion.   

His fourth Argument.  
That the Lord's Supper doth commemorate and confirm, is very clear and evident from the Scriptures: but that it should be a means of conversion, that is dubious.   

My defence to your fourth Argument.  
That which with the Word doth commemorate Christ's death, that doth also signify, teach, and show forth, or is a means to attain grace even so often as it is communicated with the word, Luke 22. 19 1 Cor. 11. 26. And this is a truth not dubious but perspicuous. For as by the eye the cutward sight doth affect the heart within, o● inwardly, L●m. 3▪ 51. so doth the calling to mind, or remembrance, as David saith, Psal. 77. 3. I remembered God, saith he, and what did it lead him to, or teach him? He gives us the answer himself. And I was troubled. And what was his trouble but godly sorrow and repentance? And upon the sight of the bitter passion of our Lord, which was the same death the Lord's Supper holds forth to us, it is said, Luk. 23 48. And all the people which came together to that sight, beholding the things that were done, smote their breasts and returned. Wherefore be satisfied of the converting operation of the Sacrament. And the truth is, you confess it in all your Arguments, in that you do acknowledge it doth commemorate and call to mind. I pray consider what S. Paul writes to Timothy, 1 Tim. 4. 6. If thou put the brethren in remembrance of these things, thou shalt be a good Minister of Jesus Christ. So then to call to mind, or to put men in remembrance of the truth, is a part of the ministry of the Gospel, and that the participation of the Sacrament doth both, our Lord and his servant testifies, Luke 22. 1 Cor. 11. The more fuller clearing hereof, I refer to my defence against the two Ministers five Quaeres hereafter mentioned.   

The fifth Argument.  
That the Word and Works of God are a means to beget grace, the Scriptures plentifully affirm, and they need no exposition at all; for they speak out the glory of him that made them, the wisdom, bounty, and goodness of God which leadeth to repentance: but the Sacrament, as the Bow in the clouds, cannot without the exposition of Scriptures; and therefore not teaching.   

My defence to your fifth Argument.  
You say God hath made his works as his word, the outward means to beget grace, and they need no exposition, for they are made of God apparent to all, Psal. 97. 6. but you say, so is not the Sacrament. Nor, say I, the written Scriptures manifested to them that have them not: but as the rainbow in the clouds ordained by the word of God, doth teach to the eye God's faithfulness in his promise and covenant, Gen. 9 13. even so do the Sacraments, which are likewise ordained by the same word, inform the heart by the eye, through seeing Christ's death visibly represented by the elements, so often as by the word they are consecrated, and by believers communicated; and do thereby teach, set forth, and declare God's faithfulness in his promise and covenant made with mankind in and through the death of Christ. And Bread and Wine sacramentally are to none so, but to such as believe the Scriptures.   

His sixth Argument.  
The Word and Works which are outward means to beget grace, are made of God obvious to all men to see and read, to the end they may be won to repentance; but the Sacrament may not be used to all the world, but only by such as believe Jesus Christ manifested, which is a further ground to me that it begets not grace, but commemorates and confirms only.   

My defence to his sixth Argument.  
This Argument is of the same nature with your former, and therefore one answer may serve for both: for if the bounty and goodness of God be made known to Christians by the Lord's Supper, then by your own Argument they teach Christians to grace, as the works of God, the whole creation manifesting God's bounty and goodness, who thereby win or lead men to repentance, even that part of mankind that have not the Scriptures, which shall be more cleared hereafter.  
Now after I had received these Arguments from a friend, there were sent me from two Ministers of my acquaintance, these five Queres following.   

The first Quere.  
Whether to teach grace and confirm grace be two distinct things or no.   

My defence to the first Quere.  
In my defence I premise, that the visible Sacrament cannot be without the audible word, and so I say, that the effect of both are distinct in teaching to attain grace, and the confirming and strengthening the grace already wrought.   

The second Quere.  
If they be two distinct things, whether then can the Sacrament of the Lord's Supper reach so as to work a change in the affections, or not?   

My defence to your second Quere.  
Whatsoever God hath made teaching, that by his blessing may effect grace to whom it teacheth it: for the Word and Covenant of life is manifested and declared by preaching, Tit. 1. 3. Now the way of preaching that was committed to S. Paul, was the Scriptures; yet he himself proves to the Romans, that the same covenant of life, and word of grace which he taught by the Scriptures, is taught to the Gentiles which have not the Scriptures, by the creatures, as Rom. 10. 8. compared with v. 18, 19, 20, 21. and Psal. 19 which is confessed and acknowledged before in my opposites arguments; but because this is beyond the question in hand, which is to clear the teaching use of the Sacraments by Scriptures, I will therefore here wave the point of the creatures teaching without the Scriptures, and prove it clearly by arguments drawn from the Scriptures, that the Lord; Supper hath a teaching operation, for the strengthening or confirming use no man questions.   

My first Argument.  
Whatsoever doth declare or show forth Christ to a Christian, doth teach Christ.  
But the Supper of the Lord doth declare and show forth his death from the tree of his ignominy, to the throne of his glory.  
Therefore the Supper of the Lord declareth and teacheth Christ so often as it is communicated, even until his second coming.  
And this Argument I thus prove, 1 Cor. 11. 26. For as often (saith the Apostle) as ye eat this Bread, and drink this Cup, ye do show the Lord's death till he come. Agreeing to which is that of the Prophet 
Dan. 11. 2.  when he spoke to King Darius; I will show thee the truth, said he. Did not he therein declare and teach to him the truth. So also our Lord signifying and showing the truth to the Apostle John, Revel. 1. 1. what was it but preaching and manifesting the truth to him?   

My second Argument.  
Whatsoever is ordained of Christ to commemorate, call to mind, or keep in remembrance himself or his death, that preaches Christ and the benefit of his death:  
But the communicating in the signs of the Lord's body and blood, calls him to mind, and keeps his death in remembrance to Christians.  
Therefore the celebration of the Lord's Supper teacheth or preacheth the benefit of his death.  
And this Argument our Lord himself proveth, whose testimony is beyond all, Luke 22. 19, 20. This is my Body which was given for you, do this in remembrance of me. This Cup is the new Testament in my blood, which was shed for you. I beseech you mark two things in these few words for the proving the Argument; that is, first that the Lord's Supper, the participation of the Elements, they being set apart by blessing, according to our Lord's example, and the Apostles practice, the doing thereof is a remembrance of Christ's death. And secondly, that thereby is made known and taught the Covenant of life and salvation in these words, This Cup is the new Testament in my blood: than which nothing can be thought of to prove clearer the teaching use of the Sacrament. And that whatsoever calleth to remembrance the truth, preacheth the truth, is plain and apparent: For Peter's putting the Saints always in remembrance of the truth, thereby preached unto them the truth, 2 Pet. 1. 12, 13, 14, 15.   

Your third Quere.  
Whether the act of Christ in admitting of Judas, be exemplary.   

My defence to your third Quere.  
If the Lord did admit of wicked Judas unto the Apostleship, and so to the participation of baptism, the Word, Prayer, and to the breaking of bread, as hereafter shall be particularly proved, than such Ministers that teach that all unregenerate men are to be kept from the Sacrament, assume that to themselves which neither God's law nor man's law gives them. For the exception in the law of God, is the case of excommunication; the exception in man's ordinance is ignorance and scandal.   

Your fourth Quere.  
Whether there be like reasons of the Sacrament and the Passeover: If there be the like reason, than it follows not that the Lord did approve of every one that came to the Passeover, 2 Chron. 30. they were to prepare themselves before they came.   

My defence to your fourth Quere.  
You both forget yourselves to ask me a reason of God's ordinances, for to give a reason of them is peculiar to God alone that made them. But this I say, that there is the same use and meaning of the Lord's Supper as of the Passeover in the common fellowship of all believers, that is, Christ typified and signified by both, Christ's death showed forth and called to remembrance by both, the believers informed to grace, and confirmed in grace by both; and the spiritual and truly faithful eat Christ's flesh, and drink his blood by both, they being both sacramental for that purpose. And as under the law they were to put away the leaven out of their houses, and prepare and sanctify themselves: so under the Gospel Christians are to examine themselves, repent, &c. For to keep the Feast and holy day the Apostle speaks of, 1 Cor. 5. 8. is to keep it with the unleavened bread of sincerity and truth, as I have briefly declared in my Admonition in Christians liberty to the Lord's Table, p. 18.   

Your fifth Quere.  
Whether can a natural man, or a man endued with the common gifts of the Spirit, so try, examine, and judge himself, as to come worthily as the Apostle 1 Cor. 11. 28. doth drive at?   

My defence to your fifth Quere.  
I answer: An inward or spiritual Christian as an inward, and an outward common Christian as an outward Christian, may either of them discern the Lord's body to participate worthily or profitably, according to their different gifts received; the high way, stony, and thorny grounds, may discern the Lord's body, and all the elect Christians unregenerate, by the visible signs thereof in the Sacrament, that therein Christ Jesus is manifested, giving himself to death for mankind, and that he is the bread of life, declared and preached first by the words of consecration and prayer, with admonitions then made by the Minister. And secondly, by seeing the wine poured out, the resemblance of the shedding his blood; and then seeing the bread broken, the resemblance of his death and passion, with the consideration of all other circumstances, the violence the Grape suffers in the winepress, and the cruelty offered to the Corn both in the Mill, and in the insufferable hot Oven. And as thus the eye affects the heart, so doth the sweet comfortable refreshing, nourishing, delectable relishing taste also, which are all evident sensible inlets to the soul of the mercy and goodness of God. And because the Christian hath received no other but common gifts, it is but information to him to the special grace: but the good ground, the spiritual Christian his communion is sustentation and confirmation in grace to eternal life; according to his special faith and grace received of God, he spiritually eats Christ's flesh, and drinks his blood, and is hereby more and more inoculated and rooted in the true Vine Jesus Christ. And in this differing consideration both may discern the Lord's body, and communicate for the better and not for the worse.   

From some other friends I have likewise received divers objections against Judas his being present at the institution and distribution of the Lord's Supper, which principally are these five following:  

Their first Objection.  
Judas went immediately out after the receipt of the Sop, John 13. 30. Now the Sop was part of the Passeover, therefore Judas was gone before the institution of the Sacrament.   

My defence to your first Objection.  
This objection is against the consent of the three former Evangelists: for they all agree and testify 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 Lord's Supper. And this he did before they or any of them rose from the Table, Mat. 26. 26. Mark 14. 21, 22, 23. And S. Luke's witness 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 express mention of our Lord's rising from Supper, John 13. 4. because all the rest testify 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 he sat down again to them, verse 12. of other discourses. And to this accords S. Luke's 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.   

Their second Objection.  
It is said in the Institution of the Lord's Supper, Luke 22. 19, 20. This is my body which is given for you, &c. In which words Judas could not be included: for Christ gave not his body, nor shed not his blood for him, and therefore Judas could not be there.   

My defence to your second Objection.  
I affirm, that as Christ gave himself to death peculiarly and effectually for his elect; so generally and sufficiently for the whole 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 only 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 we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of them that believe. 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 enlighteneth every man that cometh into the world, John 1. 9 yet notwithstanding this light and remedy provided, such is the natural opposition thereunto of all men, which through the first Adam's offence lie damnable, Rom. 5. 18. and although the second Adam by his death, hath brought them to an estate savable; yet notwithstanding this possibility, (when none was before) through this new and living way by Christ's death, if God did not after a special manner in an extraordinary respect make this means that is sufficient for all, effectual for his elect, they should be condemned with the reprobate world, for loving darkness more than light, because their deeds are evil: but that God of his everlasting love and pity, works his own 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 God's mercies and goodness, long suffering and patience, life, food, and all things for the body, the sunshine and dewing rain of God's grace in his ordinances for their souls good, which could not be enjoyed but by the death & mediation of Jesus Christ. So that in these considerations it may be said Christ hath given himself for all men, and his death in itself virtual for all, but effectual only for the elect.   

Their third Objection.  
Matth. 26. 13. it is said, All ye shall be offended with me this night. Now Judas could not be offended, therefore Judas was not there: for he effected his treachery wilfully and for his hire   

My defence to your third Objection.  
In the Scriptures the term offence is diversely taken: there is an offence of impenitency, an offence of imbecility, of wilfulness and weakness; Judas was guilty of the first offence, of that of impenitency, and all the rest of the Apostles of that of weakness and frailty. The Scribes and Pharisees were wilfully and impenitently offended with our Lord, Luke 7. 30. who rejected the counsel of God against themselves. So was Herod against John Baptist, Mark 6. 20. who notwithstanding the Prophets powerful Doctrine, which wrought such a change in the heathen King, as to respect the Prophet so, as to hear him, to obey and do many things, to honour his person with fear, and his doctrine with gladness: yet rather than 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 several grounds that received not the seed to perfection. And blessed are they to whom Christ is not such a rock of offence.   

Their fourth Objection.  
I will not drink henceforth of the fruit of the vine until that day when I drink it new with you in my father's kingdom, Matth. 26. 29. Now Judas c●uld not be one that should drink with Christ in his father's kingdom. Ergo Judas was not there when our Lord spoke this.   

My defence to your fourth Objection.  
The words of the former verse are these; This is the blood 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 father's Kingdom. And in this distinction he might speak it to the twelve when Judas was present. For you may say as well Judas was not amongst the twelve, when he said to them, John 6. 70. Have not I chosen you twelve, and one of you is a devil? In this distinction of election may our Saviour speak in the case of perfection.   

Their fifth Objection.  
I will smite the shepherd, and the sheep shall be scattered, Mark 14. 27. And again, I will lay down my life for my sheep, John 10 15, 17. Now Judas could not be included, and therefore not present, for he was none of Christ's sheep, but a traitor against the shepherd and the Flock also.   

My defence to your fifth Objection.  
This objection extends not to the question in hand: for the shepherd was smitten after the Institution and distribution of the Lord's Supper. And so also after Judas left our Lord and his Apostles company, and went privately to effect and perfect his treacherous conspiracy. And yet again in the Scripture phrase, there are evil sheep unlost, as well as good, such as are lost and found in the Scripture sense. And Judas 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 than good men, when he said, 2 Sam. 24. 17. But these sheep what have they done?    

Now while I was making my defence against all these former oppositions, I received from an honoured friend of mine, this double supposition following.  

His first Supposition.  
Friend, I pray consider how the Apostle speaks of the Lord's Supper, 1 Cor. 10. 15, 16, 17. I speak as to you wise men, judge you what I say, The Cup of blessing which we bless, is it not the communion of the blood of Christ? The Bread which we break, is it not the communion of the body of Christ? For we being many, are one bread and one body: for we are partakers of that one bread. Now who are the wise but the regenerate? Who hath communion in the body and blood of Christ, but the faithful? Who are the many members that are one body, the many grains that make one loaf, but the Saints? And therefore doth not the Sacrament properly and peculiarly belong to the Saints? Yea, only ordained for them I suppose.   

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 bless, and the bread which we break, is it not the communion of the body and blood of Christ? proves plainly, there are two things considerable in the Sacrament, the elements or signs, bread and wine; the substance or thing signified, the body and blood of Christ, of both which the regenerate communicate; but the unregenerate, although acknowledging the common faith, they of bread and wine the signs only. And this is plainly proved by the Apostle by the instance he gives to the Corinthians, 1 Cor. 10. 1, 2, 3, 4, 5. The multitude as well as the faithful they passed through the sea, they had equal benefit of the cool 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, angel's food. And yet none did communicate of the spiritual substance the Rock and Truth, but such as were spiritual, and thereby could by faith eat Christ's flesh, and drink his blood: and all the regenerate and truly faithful did so; But with may of them (saith the Apostle) that is, with the carnal, impenitent, provoking, unbelieving part, God was not well pleased, but overthrew them in the wilderness, notwithstanding their outward fellowship and communion with the faithful in the outward external shadows. And the Apostle by way of comparison, seems to make the Church of Corinth, and the Church of the Jews in the wilderness 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, than his exhortation were in vain, Neither be ye Idolaters, as some of them, neither fornicators, nor tempters, nor murmurers, &c. And if faulty and unregenerate Christians ought not upon any terms to communicate, than the Apostle in Chap. 11. would have forbidden them communion, whereas he uses only admonition. And therefore as for the inward and spiritual Christians, the spiritual part of the sacrament is peculiar, so the external 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 showed.   

His second Supposition.  
If unregenerate men come to communicate in the Sacrament, they intrude and thrust themselves to that which God calls them not to; and so therein do that which they ought not: and therefore it is sin to such to come: for so much seems to be implied by the Apostle in saying, They discern not the Lord's body, and so it proves to be punishment instead of nourishment. And it may be said to them as to the guest that bade not on the wedding Garment, Friend, how comest thou in hither? And their intrusion to the Lord's Table, is like the false Apostles and Prophets thrusting themselves into all the administrations of the Gospel.   

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 show the inhibition: for otherwise the text is plain, Where there is no law, there is no transgression. Secondly, you instance the unclothed man's coming to the Feast in the Gospel, I pray consider, he 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 believers have in the enjoyment of these ordinances, and to be fed and clad with the blessed spiritual 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 pass, 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 another's, being not committed into his hands, presumes of himself, and is an intruder: but this is not proved to be the case of a believer that is baptised, to communicate in the Sacrament of the Lord's 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 Lord's 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 Lord's Supper, and that the external 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 Lord's 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 Lord's Supper have not a teaching and informing quality, than it is useless to all the unregenerate, yea to all the elect before reg●neration, which is such an absurdity to affirm, that God's outward and common ordinances are of no use but unprofitable: And that God ordained any thing in vain, this is so gross, that it crosses all Scriptures; for they generally affirm, that all that God hath made or ordained, show forth & teach his glory, Psa. 75. 1. Again, if none but the regenerate should communicate of the Supper of the Lord, the paucity is such as the Scriptures witness, that there is but one of a city, 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 sins 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, than the same things that show forth Christ under the Gospel, shall not be so useful to believers as the shadows under the Law. And this were to turn the day into night, the light into darkness. The last thing I intended now to publish, are some few short conferences I have met with in city and country, and all may be reduced into these two positions.   

The first Position.  
That selected congregations are Churches rightly ordained, and truly constituted. And that each congregation are free and independent either from other.   

My defence to the first Position.  
In this first Position we must consider four 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 external ordinances, and in all these respects are those also that they gather to themselves.  
Secondly, what is meant by congregations, for as much as there are three sorts of them; that is, first, authorized congregations; secondly, selected or covenanted congregations in opposition to authority; and thirdly, spiritual or voluntary congregation, the communion of Saints.  
And the last part of the posi●ion is, what is meant by congregational 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 do take up and assume authority to themselves, so to select and congregate as they do in opposition to authority, to which they are subjected of God. And for proof of this their practice, they allege the example of John the Baptist. Mat. 3. 1, 2, 5. our Saviour Christ, Mark 1. 14▪ 15, 16. and the Apostles▪ 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 Jews as were not believers, but opposers of it and them. And such by their ministry converted to the faith, which faith is believed and confessed by such Christians as you select to yourselves. And secondly, the Greeks that were converted, Acts 11. 20. were so converted from heathenism to Christianism; but this is not your case nor practice; for you pervert Christians from sound and wholesome doctrines, to vain janglings about words that edify 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 God's word. Now if any of you all could show me a people that you have gained from among the Jews, and from among the Heathens, to the acknowledgement and confession of the doctrine of our Lord Jesus Christ; and that by your ministry that they have not only believed the truth, but obeyed it in the power of it, to the effecting in them repentance and remission of sins; then I would speak and change my discourse to another sense; but in regard you assume that which you are not, I will only testify unto you, that that which you do is not warrantable by Scripture, but it is your own carnal 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 God's 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 employments and affairs and meet together in the communion and participution of God's 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 baptism and the Lord's Supper. And are not all these things in themselves good and lawful? And if they be so, what ground have you then for dislike and 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 we 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 allege, 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 ye 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 speak of the Antichristian church of Rome, whose filthy unclean doctrines were such, that notwithstanding they were Christians in profession, yet God's people could not communicate with them, but they must (there was no avoiding 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 authorised 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 Elizabeth's days, separated from the false doctrines and unclean practices of the church of Rome, and then made acts, laws and ordinances against the abominable tenets, and false devised imagined religion, their Priests & Sacrifices, and backed their decrees with the penalty of death; yet notwithstanding in process of time, the prelatical clergy brought in many corrupt innovations, tending to act again the old uncleannesses under new pretences: yet this honourable Parliament hath rooted up and extirpated the prelatical Hierarchy root and branch, and still sit spending their wits, spirits and pains, for the reforming of Doctrine and Discipline, that all congregations may be regulated in and by the nearest 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 do therein resist the Ordinance of God, and her in walk contrary to God's word, Rom. 13. 1, 2. Nay. do you not fulfil the prophecy of the Scriptures in presumption and self-willedness, to despise such Governors, and speak evil of such digniti●s, as the Apostle foretold, 2 Pet. 2. 10. How can you possibly clear your way from the gainsaying of Core? Jude v. 11. Nay, is there not a plain parallel 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 forbear the consequence, the Lord give you grace to repent of your striving, resistance, and gainsaying; and murmur 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 yourselves to their rules. And if you conceive you know better than the Parliament, your way is to petition, and not to make resistance.  
The next consideration is, the spiritual 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 household of faith, Gal. 6. 10. the household of God, Eph. 6. 19 the house and Church of the living God, 1 Tim. 3. 15. This church is called, The Lord's body, Col. 1. 18. 24. because it is made living by the life that is in him; spiritual 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 baptised into one body, and have been made all to drink into one spirit, 1 Corinth. 12. 13. These are all the children of wisdom, all sons of God and heirs of the promises; these all by regeneration are as Peter was, made living stones, and are built of God a spiritual 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 kingdom, 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, comforting and lamenting, believing and hoping, suffering and expecting with a mutual 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 always mindful of his covenant, in whose heart is his Law. These are the Lord's Priests, with whom he hath made a covenant of life and peace, who have always the Lord in their thoughts, Mal. 2. and 3. chapters. These only 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 Caesar's, and to God the things that are God's, 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 spiritual are of this congregation, this communion of Saints?  
But a Minister in the North country 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) he 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 me 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 profess that way, and own the name Independent, I wonder, I say, that their learning doth not afford them a more proper term, for as much as under this notion they aim at liberty of conscience. Were they not better to express themselves under the names of Religious freedom, 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 freedom of conscience to exercise your gifts, to gather a people to yourselves, and so to make use of all the ordinances of God both for Doctrine and Discipline. And that no power nor authority ought to question you for it, because you ought to have freedom of conscience. This is another conceit of human invention. Did you ever read of such an expression in the Scriptures, so applied as to free a man from all lawful obedience to authority? the consequence of truth is sincerity, but the consequence of error is iniquity: For think you not that your freedom of conscience, as you call it, which doth acquit you from all obedience to lawful commands, if you yourself shall so judge of it, is not your own wilfulness to disobey that authority that is over you, a permanent ground for the like freedom for all in particular that are under you, to discl●ime your authority, upon the same terms you do others? See in a word, how you by mistaking the word, overthrow God's ordinance of government, Rom. 13. even that which himself 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 kingdom of England the great national church, make the Parliament and assembly of Ministers the Ruling and Teaching Elders in this great church, yourselves neither of them, but under this authority. And therefore by the law of God and man ought to live obediently to all their lawful ordinances. You pretend by religious freedom you ought not to obey them, but rather to follow your own conceivings: Is not this your practice of disobeying your superiors, a perpetual ground for disobedience in your inferiors? For that inferior 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 God's church is the quite contrary, as the Apostle testifieth, Rom. 13. 7. Render therefore to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. It is true the Saints and children of God are free, but that is in a spiritual respect, by a spiritual birth, The truth shall make you free, John 8. 32. If the son make you free, you shall be free indeed, verse 36. but with the right knowledge of this freedom, I find few professors are acquainted.   

Their second Position.  
When we have truly constituted our church by selecting 〈◊〉 a congregation, than we shall enjoy the spiritual administration of Christ's ordinances in their purity, setting up Christ upon his throne, to the happy enjoyment and accomplishment of all the prophecies and promises foretold of all by the Prophets and Apostles.   

My defence to your second Position.  
There are three things considerable in this Position also: First, what you mean by Ordinances: Secondly, their spiritual administration and purity: And lastly, what you mean by setting Christ up in his throne to the fulfilling of all the prophecies and promises in the Scriptures. And first for the term Ordinances, are they not those that we have in communion in our public Assemblies, prayer, reading and expounding the Scriptures, preaching, and in communicating in baptism and the Lord's Supper? Is not the word of God the same in public congregations, as amongst you: the same in a common and the same in a special administration? Is not prayer the same in both with the spiritual, the sacrifice of a broken heart, with the rest, a presentation of persons and words? Is not baptism the same in the outward as in the inward consideration? The Lord's Supper the same in the corporal signs, as in the spiritual grace, that as the carnal Christian through the common faith, eats the bread, and drinks the wine; so the spiritual Christian by justifying faith, eats Christ's flesh, and drinks his blood. You confess all this to be 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 spiritual administration, the authorised congregations have lost the purity of all God's 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 baptism: thirdly, you all with one consent condemn us, for admitting of mixed congregations. To the first I answer, Presbyters by the Parliament are ordained to examine, approve, and allow of men's gifts, and for their spiritual gifts received of God, to appoint and allow of them therefore to be Ministers according to the apostles rule, 1 Tim. 3. 10 chap. 4. 14. against which there is no other external rule to be showed in the Scriptures. And secondly, whereas many of you say, we alter the ordinance of baptism, it is more than you can prove by Scripture: for although it be said, Matth. 28. 19 Go ye therefore and teach all Nations, baptising them, &c. In your own understanding of that place, it doth not say therefore as you say, ye shall not baptize the infants of believers, 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 infers, and forbid them not to come unto me, &. Which inhibition of yours is contrary also to God's own ordinance and command, Exod. 12. Gen. 17. which plainly commands that which you deny, that children are to communicate if their parents were believers. According to which ordinance of God the Apostles testify to all the world, Acts 2. The promise belongs to you and to your children, and to all that are afar off, even to so many as the Lord our God shall call; as if he should say, whosoever God calls to believe, the covenant belongs to them and to their infants, as the covenant belonged to Abraham and to all strangers that should come to believe 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 believe the truth, the doctrine they taught them, not only they themselves but their households were baptised, 1 Cor. 1. as the household 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 believer, then are your children holy, that is, then have they right to the external ordinance of God; and in this sense the Apostle saith, God hath showed me not to call any man unholy, or unclean, that is, whosoever believeth Jesus Christ come in the flesh, may be baptised, although before a Gentile, and they and their household have right to God's holy ordinance, as Cornelius and his household, 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 Abraham's circumcising of Ishmael at the command of God) is more than Christ's taking them into his arm; and blessing them, than you will say something, till than you declare your own fancy, and say nothing to the purpose. And for mixed congregations as you find fault with, I pray, are you sure yourselves are not weeds and cockle, but good corn? if yourselves were spiritual, than you would know and understand the meaning of God's 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, 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 be washed or baptised in flesh, as well as Philip, Peter and John, and the holy ones of God, Acts 8. And although our Lord knew the devilish treacherous heart of Judas, yet his participation in the ordinances, neither in baptism, the Passeover, or the Lord's Supper, did not prejudice, nor no way hindered the spiritual communion of the faithful, for he participated in prayer, Mat. 6. in preaching, Mat. 10. in baptism, Mat. 3. 15. in the Passeover and Supper of the Lord, Luke 22. 14, 15, 21. and yet none of Christ's little holy ones makes your complaint; for his carnal presence did no way detrifie their spiritual 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 prophecies and promises witnessed by the Apostles and Prophets. And here now as with one consent you do all of you unanimously affirm, that all the prophecies in the whole Scriptures, are fulfilled in your congregated companies, and that in doing that which you do, in assuming to yourselves 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, ways, 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 prophecy of the new heavens, and new earth, promised of God, and witnessed by the Prophet Isaiah, and the Apostle Peter, the heavenly country and city that Abraham, Isaac and Jacob sought for, Heb. 11. the new Jerusalem that John saw come down from God out of heaven, and Zion that holy and heavenly city, that great and strong city that God hath appointed salvation for walls and bulwarks, 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 yourselves zions own happiness, Zeph. 3. 13, 14, 15, 16, &c. Isa. 49. 21.  
Is it possible there should be such gross blindness in these days, in which men say they see, and are in the light, wherefore their great darkness, and all their bold avouchments like empirics, which fill market places with noises, and churches and chambers, public meetings and meeting-houses with voices, 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 witness and testimony, the truth of God in a word will reprove them, strip them, and discover their nakedness and shame to all posterity, by a few questions resolved by the letter of the Scriptures, which is as clear light as the sunshine at noon days, 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 be that Christ shall sit in his own throne. Thirdly, what is meant by Zion, 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 Christ's throne is, that which he calls his own throne, as a note of distinction between his throne and his father's 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 ye also that have followed me in the regeneration, shall also sit, &c. And of this throne of the sons, 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 sceptre of righteousness is the sceptre 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 will not perfect and accomplish till his return from heaven, his coming again, his appearing, which is the second consideration propounded, the time when Christ shall be set upon his throne; and that is then (saith the Prophet) Psal. 102. 16. When the Lord shall build up Zion, 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 kingdom. Which prophecies are confirmed for truth by our Lord's own testimony, Mat. 25. 31, 32. When the Son of man shall come in his glory, &c. & v. 3. Then mark, Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Note again, here is the reward, the inheritance, the kingdom, all this world long preparing and promised, which makes me wonder, that so many seers have overseen & missed the reading of these Scriptures, which in their literal 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 we speak, when he speaks of these things, Heb. 2. 5 even of the throne, dominion, and kingdom of Christ. In the third place, we are to consider, how we are to understand the term Zion in the Scriptures meaning. In which we must mind a double respect, first, as the term Zion is referred to the church's estate of regeneration in this present life. And secondly, as it is referred to the church's 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 Zion shall go forth a law, and the word of the Lord from Jerusalem. And again, chap. 40. 9 O Zion that bringeth good tidings, O Jerusalem, that bringeth good tidings, say, Behold your God. So saith another Prophet, Out of Zion 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 wisdom 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, Jerusalem, or Zion 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 Judah, We have a strong city, salvation will God appoint for wall, & bulwarks, nothing shall 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 city, 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 spiritual expression, considering the exceeding glory of her to come, of whom it may be said in this present life, that she slumbers, possesses weakness, contempt nakedness in the fight of men, seeming to die, to be forsaken, desolate, trodden down under feet, no man no more regarding her then the dirt under their feet. And yet in that morning of her Lord's 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 Zion, put on thy beautiful garments, O Jerusalem the holy city: for from henceforth there shall no more come into thee the uncircumcised and the unclean: for (saith he) her Officers shall be peace, and her exactors righteousness, 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 beautiful garments be enjoyed by the faithful, 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 zions deliverance and glory be, but in the world to come, in the new heavens and new earth of the Lord's own making; and not of man's devising, wherein the righteous and righteousness 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 shall not be remembered, 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 unmovable and unshaken. And this shall he do at his second coming, 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 Zion in her glory, the holy city, 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 city, this church in her glory, prepared as a bride adorned, that is, beautifully clothed to marry with her husband: and the great voice of the Lord declared it, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall 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 tears 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 he that sat upon the throne said, Behold, I make all things new. And he said unto me write, for these words are true and faithful. These true and faithful words 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 church's perfection shall be 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 city is a fancy of their own framing, even in this life, while death as an enemy reigning 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 country, that Abraham, Isaac, and Jacob looked for, as all the other Patriarchs did, who when they were in this world professed themselves pilgrims and strangers, as all their fathers were, Heb. 11. Now as by this that hath been said, it plainly appears, 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 do allege: for not till the Lord's coming at the general resurrection, can come the church's deliverance and salvation, the times of refreshing from the presence of the Lord. And this Doctrine is justified by the testimony of God's Spirit, saying, he shall send Jesus which before was preached unto you, whom the heavens must receive and contain until 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. Hear all you that have learned to speak contrary to the truth, the words and meaning of the holy messengers and Prophets of God, and repent, or else the Prophets themselves will condemn you. And that you may know your indictment, behold and hear what they say further in evidence against your doctrines: For thus saith the Prophet Zephany of the church's estate of the life to come, which you affirm is meant of this life, The remnant of Israel (saith he) shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down and none shall make them afraid. Sing, O daughter of Zion, shout O Israel. Me thinks it is the same our Lord saith, I will see you again, and will turn your sorrow into joy, never again to lose it, John 16. And so the Prophet goes on, be glad and rejoice with all thy heart, O daughter of Jerusalem, the Lord 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 evil any more, Zeph. 3. 13. Is not this the Lord's 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 Jeremy, chap. 23. 14. Behold, the days come, saith the Lord, that I will perform that good thing I have promised to the house of Israel, and the house of Judah. In those days and at that time will I cause the branch of righteousness to grow up unto David, and he shall execute judgement and righteousness in the land; in those days shall Judah be saved, and Jerusalem shall dwell safely. And this is the name wherewith he shall be called, The Lord our righteousness. And in the day of the Lord's return to this city, the lamb's wife, it shall be said, The Lord is here, Ezek. 48. 15. But to leave these mistakers to their great mistakings, I will speak one word to the blessed expecters, the sons of Zion, the children of hope, Be comforted, beloved, for now it is but twenty days and the funeral day will come of Babylon, the sons of confusion; and it will hardly exceed forty four days more, but your blessed expectation will be accomplished: for in the midnight of that day there shall be a great cry made, Behold the bridegroom 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 ears let him hear; and he that hath attained to a good heart, let him understand.    
FINIS.