A Preface to all those who are the lovers of Truth. I do present these scattered considerations into the tender hands of all the lovers of Truth in this present generation; You are Right Honourable, who love the Truth: And therefore do I account it my glory to serve you in the least of your love; I durst not be so unfaithful in withholding any Truth within my own breast, and not to publish it, seeing it is your love, and my glory in serving you in it; I am also confident of faithfulness in all things from persons of such honour; Wherefore I will trust this following Treatise in your hands, which I will not trust with any others; from your faithfulness I expect acceptance, I expect an improvement of it by you, though in your treasury it bee found but a mite; the Lord increase your treasury of truth, out of which may you have to serve the great expense of this present travail, from Babylon to your own Country; for your prosperity in it, for deliverance out of the difficulties of it, for your full arrival into your own Country, and for your glorious welcome therein, prayeth Your dear friend, and Fellow-Traveller. E. S. JER. 51. VER. 9. We would have healed Babylon, but she is not healed; forsake her, and let us go every one into his own country: for her judgement reacheth unto heaven, and is lifted up unto the skies. WEE read much of Babylon, in that Revelation that John brought from God unto the Saints, in Chap. 15. of his Book, ver. 5. we read of Babylon written upon the forehead of the great Whore; we also read, that this Whore in the last verse of that 17. Chap. was that City which ruled over the Kings of the earth, and Babylon is written upon her forehead: Now was this Babylon in the Text, and that all one? No, they are not all one, the one was natural Babylon, the other is spiritually called Babylon, but they are much alike; Now then consider, wherein they are alike, as also, that the drift of these resemblances that I shall lay down, is to draw up your apprehensions to my intention, which is( if it might be) to discover something of spiritual Babylon; which I take to be the Churchstate of Rome, and Rome is Babylon, the Churchstate of Rome is Babylon, and though it be not the same with natural Babylon, yet it is spiritually called so, and it is very like it in these following, and many more resemblances. First, Babylon of old, natural Babylon, was the seat and City of Tyrants; of that mighty hunter Nimrod in the 10. Chap. Gen. ver. 10. and of nabuchadnezzar, as in the first of Daniel, the first and second verses it will appear; and so is spiritual Babylon, the City and dwelling place, the habitation of Tyrants, soul-persecuting tyrants, such as Nimrod, mighty hunters of the Saints, of their souls and consciences, and such as nabuchadnezzar, destroying, and captivating the Saints, with all their golden Vessels, their golden Liberties: witness the blood of the Saints in all Nations, Rev. 17. 6. Secondly, Babylon of old was the place unto which the captivated people of God was carried, the 2. of Chron. the 36. Chap. ult. so is spiritual Babylon, the Church of Rome, into which Churchstate the souls of the Saints are carried captive; nay, that she might make sure work, she hath made all the Nations drunk with her whoredoms, as in the 14. Chap. of the Rev. ver. 8. Thirdly, natural Babylon was the place of graved Images, of Idolatrous worship, as in 2 Chron. Chap. 36. ver. 7. and Jerem. 51. the 47. and the 52. ver. and so is spiritual Babylon, the Church of Rome, the mother of harlots and abominations, Rev. 17, ver. 5. Fourthly, natural Babylon was very great, sitting upon many waters, Jer 51. 13. so is spiritual Babylon, Rev. 17. ver. 1. Fifthly, natural Babylon,( for the Babylonians are called Babylon as well as the place, the City Babylon, as in the 5. of Jer. ver. 29. God nurseth Babylon, and biddeth, Let none of them that is of the people escape) now these natural Babylonians were a secure and a joyous people, in Esay 47. ver. 7, 8. and so is this spiriruall Babylon, as in Rev. 18. v. 7. Sixthly, The Babylonians of old were destructive to all of God that they could find, destructive to his people, house, worship, all that they could find: as in the 2 Chron. 36. ult. and so is spiritual Babylon, 2 Thess. Chap. 2. Ver. 4. Who exalteth himself above all that is called God. Seventhly, The natural Babylonians were a very proud people, and this you shall see in Jer. 50. ver. 31, 32. God calleth her most proud; so is spiritual Babylon, and therefore she is spiritually called sodom, as well as Babylon, for she is most proud, let all the Kings of the earth witness. Eighthly, We read that the King of Babylons Decrees against Daniel, the three Children,( in the 3. Chap. of Daniel) against the people of God, were Persian Decrees, unalterable: So are the Decrees of this King of spiritual Babylon, for the destruction of the Saints, for the captivating their souls, these are Persian Decrees also, they are unalterable; nay, this King cannot change his Decrees, he cannot mend them, for( saith he) there can be no error in them. But what do you speak to us of Babylon, seeing we are of the Church of England? and though Rome be Babylon, the Church of Rome, yet I hope the Church of England is not; what do you speak to us of Babylon? I wish the Church of England were not Babylon, and that our Churchstate and that were not all one, I wish they were not alike; but while I desire it my spirit faileth, for behold, when I would justify her, she will not be justified: Not to speak of the constitution, which without controversy is the same, yet according to these resemblances, if I would justify her, I cannot: if I say there is no Tyrants, no soul-tyrants, no Nimrod-like hunters in the Churchstate of England, none that are mighty to hunt the righteous, to persecute the Saints, if I say thus to justify her, mens consciences will cry against me, nay but she is guilty; mens dark consciences, mens starved consciences, mens perishing consciences( that have had their bread, their light, their life almost, taken from them, when as all their gospel sons, their preaching messengers, were scattered, were driven from them) will cry with a loud voice, nay but she is guilty in this; the Churchstate of England is the habitation, the seat, and City of mighty hunters: Prisons will say she is guilty, other Nations will say she is guilty, Wildernesses and tempestuous Seas will cry out, she is guilty of this, I cannot justify her in this thing. And if I say further, though it be thus, yet it is not the place, not the city in which poor souls lye captivated, as they do in the Church of Rome: if I say herein I will justify her, how many souls in every parish is there that will cry out and witness against me, and speak it with a loud voice; Nay, but we are captivated here, while we are here we are in Babylon, wee are in confusion, for matter of their Doctrines we are confounded, and for discipline we are confounded, and it is a pretty degree of knowledge to know that we are confounded: Alas, how many are there in every Parish, that if they have any Christ, any faith, any knowledge, any liberty, any holinesse, it is in & from the Church! they will profess they believe well, if they believe as the Minister, they have a great light to walk by in the Church, though for al their light they cannot tel you where their Church is: Thus their knowledge, their faith, their liberties, their consciences, and all lye captivated in the Church, even as theirs at Rome, only here is more light, and more conviction, and more treasure in the souls of men captivated, then there is at Rome: Alas, how shall I justify her, seeing the cry is so great? but if I say I will yet justify her, here are not Romes Images, here is not Babylons Idols: The Mothers in England will cry out and say, we are full of Romes Idols; your mothers ornaments shows your father and your fathers care; the ornaments of your meeting, your chief meeting places, what are they, what is a surplice, an Altar, Organs, &c. what is your speaking-speechlesse-praying Idol? I would once have justified it, and have said it is not the mass-book: Oh England! and are not thy Church-creatures great? have they not been secure? have they not said they were delicate? and they should see no widowhood? have they not been destructive to all they could find of the living God, in his living Saints, and living truths, and living way? hast thou not been proud, O mighty Prelate? thou and thy creatures? hast not thou caused thy Decrees to stand? for all the consciences of the Saints, thy decrees must stand, though they go without their ears, without their blood, without their liberties; thy decrees must stand, though the Saints gifts fall; who can justify, who can heal thee? We would have healed Babylon, but she is not healed; forsake her, and let us go every one into his own country: for her judgement reacheth unto heaven and is lifted up unto the skies. Four things I observe in the words; first, the disposition of the Saints, We would have healed Babylon; Secondly, the state of Babylon, & that is, she is not cured, though the Saints would cure her: or as in the old translation she could not be cured: Thirdly, a double duty, to forsake her; and 2ly. To return into their own country: Fourthly, a double reason, one drawn from the uncurable state of Babylon, Therefore forsake her: and the second from the fearful judgement of God threatening Babylon. From which words thus lying, observe these six things. First, it is the disposition of the Saints to seek the good of those that are their enemies. Secondly, from this second part, that Babylon is not cured, observe this: Babylon is uncurable. Thirdly, it is the duty of the Saints, to forsake Babylon. Fourthly, Babylon is not the Country of the Saints. Fiftly, that as the Saints ought to forsake Babylon, so equally 'tis their duty to return into their own country. sixthly, the judgement of God against Babylon, is a terrible judgement. First, It is the disposition of the Saints to seek the good of them that persecute them, of those that are their enemies. The Reason is, first, because it is their duty in the fift Chapter, Mat. 5. 44. verse, saith Jesus Christ, do good to them that hate you, pray for them that persecute you, and despitefully use you, This is Gods command, and it is the Saints duty, and duty breeds disposition; The commands of God to his people, are not onely binding, but quickening also; his Word giveth life; it worketh disposition in his people. Secondly, the Saints seek the good of their enemies; because that in their good, the Saints themselves shall and do possess good, and therefore are they disposed to do it: and this reason God moveth his people withall, even while they are in Babylon, as we red in the 29. Chap. Jerem. the 7. Thirdly, that they might be truly a blessing to their generation, therefore they are disposed to do what they can, although it be a persecuting Antichristian generation, what good they can do they will do, that truly they might be a blessing in their generation. First, it teacheth us thus much, that we have not done amiss, in that we have in our day striven to cure the Church-state of England, nor no more hath the Parliament done, though she be not cured. Secondly, it may stir us up this day in our humiliations & prayers for England: 'tis the disposition of the Saints, and so the Prophet also, bring balm for her cure, if she may be healed; therefore be exhorted to it: for consider, First, that though it be the place, the Church-state be the place of our souls captivity, and of our brethren also: yet England it is the country of our Nativity; here are according to the flesh, our fathers, our brethren and sisters, people of the same language, of the same speech, Oh bring balm for her cure, if she may be healed. Secondly, when we have done thus, we have done our duty, & this sure will move a Saint: let duty move you, for duty is better then life. Thirdly, and lastly, so doing we shall have witnessed to the truth in our desires in the presence of God, and have shown ourselves upright men in our generation. The second thing is, the state of Babylon, and that is, she is not, though the Saints would have cured her, yet she is not, or could not be cured: From whence observe this: That Babylon is uncurable. The first reason why Babylon is uncurable, is, her wound is ulcerous: Ulcerous wounds are hard to cure: you say of them, they will hardly be cured: Now 'tis so with Babylon, her wound is marched over this thousands of times together, therefore 'tis uncurable. It is said of Israel, in the last Chapter of the second book of Chronicles, that they had sinned so against God, till there was no remedy: and it is said of those that harden against reproof, in the 29. of Proverbs, the 1 verse, they shall be destroyed without remedy; there is no remedy for such sinners, such hardened marched sinners after many reproofs; now such is Babylons wound, 'tis an old sore; therefore there is no remedy. Secondly, means hath been used for Babylons cure, and good means also, the Saints, the Prophet saith, here we would, we, the Prophet was one of them, and yet she is not cured, she is uncurable; Abrahams prayer had like to healed sodom: and Moses prayer did heal Israel; if any cure may be wrought, the Saints have done it, they have healed desperate wounds; I, but they have not healed Babylon; therefore sure she is uncurable. Thirdly, when the constitution of a thing is its disease, and the being of a thing is its wound, it cannot be healed, it cannot be cured; but so it is with Babylon, spiritual Babylon, and therefore in all reason cannot be cured, sinners may be saved, but sin cannot; if sinners are saved, it is from sin, and therefore Jesus Christ came to save from fume, and cleanse us from sin: indeed Jesus Christ may and doth justify the ungodly, and the sinners, but he will not justify sin; so the Nations that are defiled may be cured, they may be healed, but Babylon that doth defile cannot be cured. Is Babylons wound uncurable: then no wonder that for all means she is not cured; Indeed to consider what means hath been used for her cure, and yet she is not cured, it would cause us to wonder, to consider what preaching means hath been used in Babylon for her cure, the Saints have preached, the two witnesses have prophesied in sackcloth, 1260. dayes of his 42. months, and yet she is not cured; and how much suffering means hath been used, 'tis strange that that hath not melted her, and cured her, when bleeding Saints, and burning Saints, and frying roasting Saints, all the Nations over, have witnessed the faith of Jesus, and in the fire unto death have held forth a healing-cleansing-Gospell-rule to Babylon, and yet she is not cured; and to consider what Parliament means hath been used in many Nations, it is strange they have not cured her, especially when they have been Reforming Parliaments, such as we have had in England,( for this means hath been especially used in England) and yet she is not cured; it is strange indeed, but no wonder, for she is uncurable; if ever Parliaments could have cured her in reason, Queen Eliz. Parliaments might have cured her, but for all those Parliament plasters, yet she is her self, and her being is her wound, therefore wonder no longer, for she is uncurable. Secondly, Is she uncurable? It may teach us how this day to pled with God for our Parliament, she cannot be cured; if they would cure Bishops, and prelatical government, if they clip their wings( as they say) never so much, they cannot cure the way of government, for though the wings are cut, the bide is the same, and her, for her being is her wound, she cannot be cured; if they would cure our way of worship in our Service-booke, and purge it( as they say) never so much, yet they cannot cure it: No, Idols were wont to be burnt; and if they strive with it, and purge it never so much, yet if they let it be, its being is its wound, and it cannot be cured, and so for all the rest of her abominations; and therefore it may instruct us this day in our prayers for the Parliament, and it may also justify the Parliament in their former proceedings; Alas, they could never have cured the High Commission, and therefore in that which they have done to that, they are to bee justified: and so against whatsoever cursed thing they have thus proceeded, they are to be justified in it. Is Babylon uncurable? It may led us to the consideration of her end, of her downfall: God will cure all the Nations; I, but Babylon is uncurable, what think you shall her end be? Is Babylon uncurable? Then let us forsake her, be out of love with her, and forsake her; what man will stay in his house when it is afire, and there is no help for it? nay( in the nearest relation under the Sun) what soul will stay in the body, when there is no cure? and therefore, why should uncurable Babylon be so dear to you? The next Observation is this: That it is the duty of the Saints( of the Lords people) to forsake Babylon. First, that they might not be partakers with Babylon in her sins, therefore the people of the Lord must not abide in Babylon. Secondly, the people of God must come forth from Babylon, because of Babylons punishment, that they might not partake of that neither; both these reasons we shall find urged by the Lord upon his people in the 18. Chap. of the Rev. ver. 4. Come out of her my people, that ye partake not of her sins, and that ye receive not of her plagues. Thirdly, that they might answer the love of God to them, in declaring unto them the sin of Babylon, and her punishment, therefore they ought to depart from her; for shall God find out you, and me, of so many millions of men, to impart his secrets unto us, and tell us how contrary she is to him, and his gospel, and the freedom of the Saints, and declare unto us what he will do with her, and bid us take heed, sin not with her, take heed, come forth, that ye be not punished with her; and shall we yet lye still in Babylon? how do we answer Gods love to us poor wretched creatures? love requires love, and friendship requires friendship: now therefore the Saints ought to forsake Babylon in regard of Gods free love to them, and friendly admonition. First, must the Saints forsake Babylon, and is it their duty? then why do we stand still? why do we not forsake her? The Exhortation is, that we would know our duty and obey, that wee would forsake her. Would you be moved to it? What, to go out of Captivity? would you be moved to come out of a Prison? to have your souls delivered? do you lack motives for this? The Lord move you to forsake Babylon: but would you yet be moved? take onely this one motive; if so be you can but consider the misery of this your captivity under her; and consider the misery in two or three things, wherein it is worse then the Captivity of the people of God in natural Babylon. 1. First, they indeed were carried captive bodily, their bodies were captivated, and this was a terrible thing; and therefore they cry under it; I, but ours is worse than this, for, for all this, they had their souls at liberty, they could use their apprehensions, and their judgement was good; they knew Babylon was worse than Zion; In the first verse of the 137 psalm, They wept when they thought on Zion: but alas, our judgements are captivated, and we see nothing, but it's good enough to be here, you know not, you prise not the Land of Promise. Secondly, though they were in Captivity, yet when a deliverance was laid before them, and offered to them, they could reason thus, Deliverance is better than Captivity; their reason was not captivated, but now 'tis worse, for mens reasons are captivated under this spiritual Babylon; Alas Christians, men would be very unwilling to be counted so unreasonable, as their Reason sheweth them to be; in Church matters, Reason is captivated, that word is made good, men are given over to strange delusions, to believe lies. Thirdly, though they were in Babylon, yet they loved Zion; and therefore in the 137. psalm, and the 3. verse, If I forget thee, O Jerusalem, let my right hand forget her cunning; oh, they loved Zion: but now tis worse, our affections are captivated also: Christians, tis strange to see how that when judgement is enlightened, and men are able to reason in themselves for liberties, and to others for Jesus Christ, and yet they cannot get their affections off from Babylon: To instance in this one thing, If a private man( as they call them) with as excellent gifts as a public( as they will distinguish) and they are convinced of it; yet men will not admit the private man to Exercise without many Queries( though unreasonable ones)( for it is supposed he should have as excellent gifts) and then there is nothing but this, the other is a public person, & so far as he is a public Officer in the Church of England made by the Bishops, or the Popes Factors, so far well, considered it is not their beauty, and yet men cannot come off, it is not so well, unless they be Ministers, as they call them,: why now, are not your affections captivated? my Instance is not between private men, and such as are public after the order of the gospel; but such public persons as they call Pastors in England made after the jesuitical Order, the Order of Rome: and now are not your affections captivated? Lastly, they were onely captivated with their carnal Ordinances, but now they have captivated our Graces, our Gifts, and our gospel Ordinances: now in as much as we are made partakers of better Ordinances, and are captivated with them, our captivity is worse then theirs. But in what manner, how should we forsake? Answer, if the Question be, how for means, what means shall we use? I Answer, consider the Motives, and consider God hath bidden you come forth, and the Lord make his voice a living voice to you: Jesus Christs voice to dead Lazarus, was, Lazarus come forth; and though he was dead in the grave, he did not dispute, and say, I am dead, how shall I arise? No, but Christ gave the word, and Lazarus came forth; Now the Lord make his commanding Word to be a living working Word to us all. But if you ask the manner, how? I answer in these four or five particulars following. First, Come forth, speedily, swiftly; for the manner, be of the first rank, as in Jer. 50. 8. Come forth out of the midst of Babylon, out of the land of the Chaldeans, and be as he Goates before the flocks. Secondly, Come forth with your garments undefiled: Those that follow the lamb follow him with undefiled Garments, and so if you will come out of Babylon, and forsake her, do not defile your garments, touch no unclean thing: Oh how many are there that will say they are come forth of Babylon, they have obeied the voice of the Lord in this; when as they have but spread the Babylonish garments farther? The Church of England will protest against Babylon, but oh, their defiled garments! the truth is, shee doth defile better Gifts, and better parts with her Protestant Religion( as they call it) then ever she did before: and therefore those that will indeed come forth of Babylon, must not defile themselves with any of her accursed things. Thirdly, come forth like men, and not like children, that is to say, upon your own legs, upon your own principles: if you are like children, carried forth by men upon others principles, you may be fetched in by men again: If I should persuade any of you this day, and you should resolve upon that which I speak, to go out of Babylon, you might by another the next day be carried back again: but if you do, through the persuasion of God, go forth in confidence in his Truth, and in conscience unto his Command, then it is God that carrieth you out, and man cannot bring you back again. Fourthly, Come forth of Babylon in the love of your coming forth, you must receive the truth in the love of the truth, and men must out of Babylon in the love of deliverance: many there are that are in their judgements come forth, and their reasons are set free, and yet they go not far from Babylon, the reason is, they are not come forth in the love of deliverance. Fifthly, Come forth of Babylon, rejoicing in, and praising for the truth; so the Saints, in Rev. 18. 19, 20. when the men of the world shall weep and cry, alas for Babylon! then the Church and servants of God shall rejoice that God hath taken vengeance upon her; and the day of Gods vengeance upon Babylon, is the day of the declaration of the truth, as in the next verse after the Text: Now then go forth rejoicing in, and praising for the truth that is revealed to you. And the rather because ( And this is the fourth Observation) Babylon is not your Country, Babylon is not the Country of the Saints. First Reas. why Babylon is not our Country, is, because it is the Land of our Captivity, and while we are there, we are a captivated people: but the Saints are a free people, therefore it is not their country, for in it they cannot be free, but in bondage, in soul bondage: but indeed the Saints are free, for if Christ, if the Son hath made you free, then are you free indeed. Secondly, That we say is our Country where we were bread and born, where the sepulchers of our fathers, and the dwellings of our brethren are, where we were born and bread, that we say is our country, but Zion was neither born nor bread in Babylon, no, Babylon is destructive to all of our Family, certainly Babylon is not our Country. Thirdly, that wee see is mans country where his Inheritance lieth, but the Inheritance of the Saints is not in Babylon, therefore Babylon is not their Country. Lastly, commonly Countries breed constitutions suitable to itself, and we say he is such a Country man, because his constitution suits the country; but the constitution of the Saints doth not agree with Babylon, they can hardly live in Babylons air, therefore it is not their country. First, Is it so, is it not your Country? Why then, why not forsake her? Oh that this day the Lord would bring one soul out of Babylon, and that every one were that one, that we might all go out of Babylon: What? should you take up your dwelling in captivity, when you are bought to freedom? your freedom it is the prise of blood: what should you take up your dwellings where you have none inheritance? and what? in such a place, at such a distance from your brethren? as far as Babylon from Zion? and what? in such an unhealthy place, as you can hardly live? and where you were never born nor bread? I, but some may say, I was born and am bread in that which you condemn for Babylon, to wit, the Church of England. Friend, the Church of England? perhaps the gospel hath laid hold on thee;( for that may be preached in a false Church) and the gospel hath come to thee, by this or that man, by whom God was pleased to sand it, as a Message to thy soul: let the message be received as from God, and let the feet of him that bringeth the glad tidings of salvation be pleasant to thee; but if thou saist the Church of England, I think thou dost not know what thou saist, for pray observe who did the Church of England bring forth? and now who doth it maintain, but such as will give up their consciences, and give up their spirits, and give up the Spirit, and give up the Saints, and all, to a deformed conformity, where good and bad, Christ and belial, light and darkness must dwell together? sure thou art not such a son? if thou art, thou art unlike those that thou callest thy Brethren, the Saints of the living God; and further, if thou art a believer, and one that maketh conscience of thy ways, if they had met thee in thy liberties and privileges, like unnatural mothers, they would have killed thee in thy liberties and privileges; sure thou wast not born nor bread here, and why shouldst thou not forsake her? I, but we shall forsake many good Ministers. I say not unto you, forsake such, but forsake Babylon, and carry such with you, if you can; and if they will not then go with you, you have not done evil in leaving them, you have done but your duty, and they do evil that they do not go with you. And further let me tell you thus much; there are among those locusts which are come out of the bottomless pit, in the ninth Chapter of the Revelation, and the 7. verse, that Saint John hath a strange vision of them, or concerning them; they had things like Crownes upon their heads, and faces like men, and hair like women, but teeth like Lions; they may be toothed like Lions, though they look so smoothly about the face. And if thou wilt yet dwell in Babylon, consider one thing more, the charges you must live at here, the taxes of this country: a wise man will do so for outwards, before he will settle in a place, he will consider whether he is able to live there or no: now it may be thou hast not, if thou art a stranger, considered the taxes of this country: how they will sometimes call for gifts, and consciences, and Gospell-priviledges, and thou must resign them, if a Prelate calls for them, or if a Presbytery calls for them, and such things are useful for thyself, they are thy best goods. Secondly, is not Babylon your country? think it not strange to be wondered at in Babylon, for you are a stranger; children and fools will wonder at strangers, and not consider they are strangers; it may be they will wonder at you, and cry out concerning you, a Brownist, a Brownist, when they know not what a Brownist is: some body you be, but they know not who, for you are strangers. Thirdly, are you strangers in Babylon? you must look for hard usage there: if you are in a country, and a stranger in it, you shall not have that respect nor kindness as a countryman, if any is turned out of doors, it is the stranger; so have the Saints been served in England, and look for no better usage in Babylon. Lastly, if it be your own country, then seek out after your own country. For the fift Observation is, that as it is a duty to forsake Babylon, so equally it is the duty of the Saints to return to their own country. For my proceeding in this fift Observation, consider with me these three things. First, what country is our own country. Secondly, what is it for the Saints to return into their own country. Thirdly, why ought the Saints to return into their own country. The general Answ. to the first Quest. For answer to the first Question: it may be demanded whether the people of God are bound to find out the Land of Canaan, and to return thither, as to their own particular possession by promise? whether they are to return to that as to their country, yea, or no? To this I answer, that the Land of Canaan is no more the country of the people of God now then any other place or country is through Jesus Christ, 4. of John the 23. but though that be not our country, though that be not our rest, yet there doth remain a rest for the people of God, Hebrewes the 4. and the 9. and this rest is our country; as we are not to come forth of temporal Babylon, but from that estate which is spiritually called Babylon: so are we not to look after any temporal Canaan to return to that, but we are to look for a country which is spiritually called Canaan, and such a country we have yet remaining to us, we have a rest, and our rest is our country. Consider, for the proof of this, the latter end of the third Chapter to the Hebrewes, with the beginning of the fourth, and it will appear that this rest is our country, typified out by the Land of Canaan: it doth appear there to be so by these two things: first, the Holy Ghost calleth them both but one rest, as may be seen by comparing the 11. verse of the 3. Chapter, with the 1. verse of the 4. The Spirit of God saith not, Gods rests, or his first or his second rest; but Gods rest, making them both one rest. And secondly, the Holy Ghost maketh the way of entering into these rests to be the very same, not two ways of entering in, but one way of entering in, and that is by faith, as may appear by comparing of the 3. Chapter with the first verse of the 4. in the one he saith, They could not enter in because of unbelief: in the other he saith, Take heed you are not shut out through unbelief: so we see here is the substance of Canaan in this rest, here is our country. But for more particular answer unto this question, The particular Answ. consider with me these three things: First, what this rest is. Secondly, why it is called a country. Thirdly, and why our country. For answer to the first of these, this rest is the free grace of God, The Answer to the first of these. the free love of God, it may be you may think this is a strange interpretation of this rest, but if you consider the Scripture in that 3. Chapter of the Epistle to the Hebrewes, and it will appear to be free grace, a free love; for to take this rest to be Heaven( that is our state of happiness hereafter) that cannot be, for in the third verse of the 4. Chapter it is said they that believed were entered into it already. again it cannot be conceived that this rest is the Covenant of grace, the new Covenant, for I do not conceive that the promise made with Abraham and the land of Canaan was the same that the promise and the thing promised are the same; though I confess it, that the promise as it ends in the free grace of God so it beginneth in it also, as God is the end of the promise, so he is the beginning: yet I conceive that the Covenant of grace and the grace of the Covenant are in our understanding to be distinguished, though it be true that in God there is no Obligation but himself, and so the Covenant of Grace on Gods part is his grace, yet unto us the love of God, and the covenant of that love, or promise of it to our understandings are two things: And now as Canaan was the end of the Covenant to Abraham and to his seed, so this free grace of God the end of the Covenant is our rest, this is our Canaan. again, I cannot conceive Jesus Christ to be understood here by this rest, any other ways considered but as God, for as he is man he is as capable of entering into this rest himself as we are through him, nay we are to possess it together by right of inheritance, Rom. 8. ver. 17. Consider Jesus Christ as Mediator, and so he is capable of this rest also, as he is in our persons: as he is a Mediator he is in our persons as well as in Gods, for God is but one, as the Scripture speaketh; so that any otherways considered then as God, and he cannot be this rest, but as he is God, so is he love, as in the first Epistle of John, Chap. 4. ver. 16. And thus as he is God, so is he our rest: And therefore in Heb. 3. ver. 12.( which I pray you well mind) the exhortation drawn from the rebellion of the Jews, for which God swore that they should not enter into his rest; the exhortation is, that they would take heed, lest through the same unbelief they should depart from the living God: Observe, here he doth not say, living Christ, though whatsoever the son of God is anointed to be, he liveth and continueth so to be, yet when he speaketh of this rest, he saith, living God: so that this is the answer unto this Question, This rest is God, as God is love: this rest is free grace. The 2. Question, But why is this called a Country? The answer to The Answer to the 2. Quest. this is, Because this is the substance of the Land of Canaan, Israels Country: And therefore the Fathers, while in Canaan, did seek after a better Country, as in Heb. 11. ver. 16. This is the best Country, because a spiritual one: and though it be a spiritual one, yet behold here is Mount Zion, here is Jerusalem, here is that pleasant river running from out of Mount Zion, whose streams make glad the City of God, as it is Psal. 4. ver. 4. What will you call this, will you not call it a Country? the Hebrews were come into this Country, as you may see in the 12. Chap. of their Epistle, beginning at ver. 22. The 3. Question, But why our Country? Because we are born unto The Answer to the 3. Quest. this Country, as in the first Epistle of Peter, Chap. 1. ver. 4. That Country we say is ours, the which we are born heires of; you see we are born unto this, as unto our inheritance. Again, As we are born unto free grace, so are we born by free grace, that Country in which we are born, we say is our Country, this is more our Country: We are not only born in free grace, but we are born of free grace, and therefore they that are born again, are said to be born of God: And this birth, as it is called a birth, otherwhere, in the 2. Chap. to the Ephesians, is called a quickening, and that is by grace, as in the fifth Verse. again, we say, that is our country in which our dwellings are, this is our Country therefore, for as we are born unto an Inheritance in free grace, nay, to the Inheritance of free grace; and as we are begotten of, and brought forth by free grace, so is our dwellings in free grace also; our dwellings are in God, and he that dwelleth in God dwelleth in love, 1 Joh 4. 16. so this free love, this free grace of God is our country. The next Question is, But what is it for the Saints to return into their own country? The answer to this Question I make to those who are in their travail The Answer to the 2. general Quest. from Babylon unto their own Country, You are come out of Babylon that Church-state which is spiritually called so: Well, for such a one to return unto his own country is for him to travail until he is in a visible state of free grace, which you are not in until visibly thou art in the Apostles Doctrine and fellowship. Object. But some may say, why? if the free grace of God be this our country, then whether a man be in such fellowship or no, if he be a believer he is in his own Country, for as he is a believer he is in the state of grace. For answer, we are a speaking concerning the visible state of a believer, whether in Babylon or in the visible state of free grace. Again for a man to say he is in God or walketh in God, and yet walketh in darkness, he lieth and hath no truth in him, as in the first Epist. of John Chap. 1. v. 6. Now what it is to walk in light, which is contrary unto darkness, is shewed in the 7. ver. to have fellowship one with another; whatsoever the Children of Israell had by promise and were possessed of by believing, they were not seen to be in Canaan while they were in Babylon, nor until they were visibly returned into their own Country: so whatsoever through faith the Saints do inherit, they are not visibly in God until they are visibly in the fellowship of love; he that dwelleth in God dwelleth in love: thus for us to return into our own Country, is for us to return unto the visible fellowship of free grace; God is love, love is our country, and he that dwelleth in love dwelleth in God, 1 Joh. 1. 16. And God is light, and if we walk in light wee have fellowship one with another, 1 Joh. 1. 7. Question. But why are the Saints equally bound to return to their own Country as they are to come out of Babylon? Because that which is a ground of the one duty, is a ground of the other. As they who come not out of Babylon when God calleth them, they sin; so they that return not into their Country when God commandeth them, sin also: come out of Babylon, you sin else, return to your own country, you sin else. As they who come not out of Babylon are liable to Babylons punishment; so they that return not to their country are liable to Babylons punishment also. In Jer. 50. 37. Babylons sword shall be upon the mingled people; come out of Babylon, you will be punished else: return to your own country, you will be punished else. As they who come not out of Babylon, when God calleth, can no way answer Gods love in calling of them forth, so no more can they who return not into their own country when God calleth: as you will answer the unspeakable love of God to you more then to thousands, in showing to you the mystery of Babylons iniquity, and calling you forth of it, Come out of Babylon; so likewise as you will answer the unspeakable love of God to you more then to thousands in discovering to you your own country and in calling you thither, return unto your own Country. I will only make a double Use of this truth; the 1. Use shall be of Lamentation, that all the people of God would seriously consider this and lament their condition in that our God shall speak so loud, and yet that we should not hear him: Oh how few their be that knew what I would in all that I have said, or know what I mean when I say, that as it is the duty of the Saints to come out of Babylon, so equally it is their duty to return into their own Country: Is it not therefore to be lamented? But the Second use shall be of Exhortation unto all those that understand what I say, that they would not put this journey off by no means, but travail with this word of God from Babylon, to their own Country. But some man may say, Alas, the way is long, and in the consideration of the distance of place between Babylon and their own Country, may even resolve to sit down where they are rather then to take such a work in hand. I, but to this I answer, that though the way belong, yet the end is happy. Again consider, though between literal Babylon & Canaan was such a distance, yet between spiritual Babylon, and our rest the distance is but a difference, I confess the difference is as great as the distance; but let it be as I said before, the end is happy, the change is glorious: there is a difference between bondage and freedom, but to be free is to be happy, 'tis to be very beautiful, & so here is a difference: but your change is a happiness, 'tis a glory. But some man may say, the way is very full of turnings, 'tis hard to find and therefore they will rather rest where they are then venture upon this travaill, lest they should lose themselves. I answer, for a slave, to argue thus, I will yet be a slave lest I should be lost. poor man, is he not lost? he is a slave, yet such is the reasonings of many in this false Church, they will not forsake it? for those that do run they know not whither. Alas these men may be deceived, these straggling creatures may be in the way to their own Country: but put the case with them some do run as they suppose, yet to speak in their language, as good do so, as rest in slavery in Babylon, not loss of a mans self like this to be lost here. But to this objection I have this answer; though the way be crooked & there are many turnings, you must turn often if you will undertake this travail, yet taking the word of God for your guide, for your rule that will make crooked things streight, and rough things smooth and plain before you, as you shall find it promised in the 42. Chap. of Esay the 16. verse. But some man may say, but it is a very uncouth way, there is no passengers almost in it, if I should go, I should get few or none to go with me, I must go alone, this is my discouragement; There are too many with this Objection in their mouths: but is it not a weak one? men in attaining any thing which is in their eye, care not how singular they are, and yet this is( now when your happiness and glory is in the end) the objection, in your singularity, your way. again, Jesus Christ would make nothing of this objection, while he had his Father with him: nay, he layeth it down thus, That he was not alone while his Father was with him, Joh. 16. 23. And now shall we say we are alone while God is with us? But yet some men say further, Alas, but the dirtinesse of the way, 'tis full of mirepits, some men are lost in them. This poor soul I would speak something unto of all the other, because I have seen so many mired creatures, even at the very first, when they have entred upon this travel: some in the mire of their own corruptions have been lost: others, their friends have been as a snare unto: others the world: now to this objection, I have reserved the best means, and that is faith, this will do it wheresoever you are mired, yet faith exercised in the Command, God hath commanded you to go on, what will hinder now an obedient soul? but then faith exercised in the promise of Gods presence unto you: now, what can mire a believing, a loving soul? So you see, for the worst you can say, here is yet the best means: but there is one more, and that is, it is a very dark way, and how shall we find it? For this I find a rule and a promise in Jer. 6. 16. there you shall find them both, Thus saith the Lord, stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein: and the promise is, you shall find rest unto your souls. And this is quiter contrary unto Babylons condition: For the next thing that is here in our Consideration, is her Judgement: Last Doctrine. and the Observation is, That Babylons judgement is a great judgement, her judgement reacheth unto heaven, and is lifted up even to the skies: And I conceive that these words do not onely hold it out unto us, That Babylons iudgement is a great iudgement, but they hold out unto us that Babylons judgement is the greatest or highest, for it reacheth unto heaven, and is lifted up unto the skies: the wicked man his portion, in Psal. 11. 6. is storms and tempest, this shall be their portion to drink: but there is no wrath hath a fall like Babylons wrath, no storm, no tempest can be higher then this Babylons iudgement, for that reacheth up to heaven, and is lifted up even to the skies; so that I observe this, from this Metaphoricall declaration of Babylons judgement; That Babylons judgement is the greatest iudgement. Now as Ancient Babylon did discover and typify out mystery Babylon, so the judgement which come upon ancient Babylon doth also hold out unto us the judgement which shall come upon that State which is spiritually called Babylon; and this judgement is the greatest judgement that is, this wrath is the greatest declaration of temporal wrath upon the Sons of men. Babylons judgement is the greatest. judgement: for the proof of this by Scripture I confirm it, by that one place, 16. Chap. of the Revelations of John and the 19. verse, there you shall find that the Cup of Babylons wrath is filled out of the 7. vial of Gods wrath; Gods last manifestations are always his greatest, even of his wrath also, and of this is Babylons cup filled withall. It will further appear that Babylons judgement is the greatest Judgement, if you consider with me these particulars. First, that judgement which is from the fierceness of Gods wrath, must needs be the greatest judgement; but so was Babylons judgement of old, Jer. 51. ver. 45. and so shall the judgement of mystery Babylon be, Rev. 16. ver. 19. That judgement which seizeth upon a people, and upon their Idols also; oh what a judgement that is! but such a iudgement was Babylons of old, Jer. 50. ver. 2. such also shall the Judgement of mystery Babylon be, Rev. 18. ver. 14. Judgements which come with particular guilt along with them, they are sore Judgements: by how much guilt there cometh along with a Judgement, by so much is the Judgement the sorer: but Babylon of old, her Judgement came with particular guilt, jer. 51. ver. 24. so shall the Judgement of mystery Babylon be, Rev. 18. ver. 6, 7. That Judgement which shal come upon the people of God and all, if they be found among such a people against which Gods wrath is, this judgement must needs be very great: we read in Ezek. 14. at the latter end, of sore Judgements which should seize generally upon the Land that sinneth: yet if Noah, Daniel, and job be there, they shall be delivered: but if the people of God do not come out of Babylon, but remain there, the Judgement that shall seize upon Babylon, shall be upon them also: therefore Babylons judgement is very great: Thus it was with Babylon of old, Jer. 50. ver. 37. and so God hath warned us, lest it fall out so with us through his punishment upon mystery Babylon, Rev. 18. ver. 4. That iudgement which ceaseth not but in the utter extirpation, the utter desolation of a people, that iudgement is a sore iudgement, but this did not, concerning Babylon of old, Jer. 51. 63, 64. nor shall not concerning mystery Babylon, the 18. Chapter of the Revelations, from the 21. verse to the end of the Chapter. That judgement or wrath under which the earth shall smart and vanish away, that must needs be great: but such shall this wrath be, Rev. 16. 20. Put all these Greates together, and consider, Is not Babylons iudgement the greatest iudgement, wheresoever any iudgement doth exceed, one branch of this wrath held out under one particular Metaphor is exceeding, Revel. 16. ult. But what is the ground of this? why is Babylons iudgement the greatest iudgement? The onely ground is, because Babylon is guilty of the greatest sins, therefore she lieth open to the greatest wrath: Consider her guilt in these three things, besides that guiltiness which you may otherway have occasion to take notice of; first, consider her blood-guiltiness, which God witnesseth to be very great against Babylon of old, the 51. of Jeremiah, the 35. verse, and now under our present distractions in blood, if it be demanded, Where will the guilt of this blood lie: let the word of God speak, and the guiltiness, the blood-guiltiness of mystery Babylon shall be declared to comprehend it all; Rev. 18. verse the last, in her was found the blood of Prophets, and of Saints, and of all them that was slain upon the earth: Her blood-guiltiness, why? she is drunk with blood, the 17. Chapter of the Revelations, the 6. verse; God chargeth his own people with much blood-guiltiness, he telleth them their hands are full of blood, in the first of Esay, and the 15. because they were full of the blood of their sacrifices; but Babylon is full of the blood of Saints: nay, let me hint it unto you, that she is full of the blood of Jesus, in counting the blood of the Covenant unholy, when they reckon the price and holinesse of it, with themselves and services: now whatsoever punishment are these men worthy of, see it in the 10. to the Hebrewes, the 29. and the 30. here is the ground why Babylons judgement is the greatest judgement: but Babylons guilt is; she hath not onely made herself drunk with blood, but she hath sinned against the word of him who hath spoken from heaven; And therefore in the first Epist. of John, the 4. chapter, and the 2. verse, this same spirit of Antichrist, which is in Babylon, hath denied that Jesus Christ is come in the flesh. And this guilt is the ground of this the greatest punishment, for in the 12. to the Hebrews, the 25. verse, If they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him which speaketh from heaven. Ob. But these do not deny, but profess Jesus Christ. Answ. I confess they do profess Jesus Christ, but that they do not deny him, that I deny, for here is the third branch of their sin-guiltinesse, that they deny him in his own name, in the name of Jesus Christ, they deny that Jesus Christ is come in the flesh. There is one devil that Jesus Christ casteth out in the gospel, that doth adjure Christ in his own name not to cast him out; so these Babylonians do in the name of Christ set up such Kings and Priests and Prophets, which do testify that spirit to all the world, that they deny that Jesus Christ is come in the flesh; and in all their carnal ordinances wherein in the name of Christ they do profess him in all this they do, but in the name of Christ, deny that Jesus Christ is come in the flesh: Oh what a sin is this? this is the height of their sins, and this is the ground of the greatness of their punishment. One ground more of the greatness of Babylons judgement, this is the ground of it: God will deal with Babylon as with sin, not as with sinners, or with a sinning people, but as with sin: for Babylons constitution is a transgression, God will deal with this State, as with his idol shepherd, and as with Idols, and Idols were wont to be burnt: Oh what a judgement will this be! I will make a double use of this consideration, that Babylons judgement is the greatest judgement: the first is of information, the second of exhortation. For information, to inform us of the present distractions of our times, Babylons judgement is the greatest: Be informed from hence, that the nearer these present judgments come unto Babylons wrath, to a Church wrath, the greater must wee expect them to be: the reason why the first of this present judgement by the sword in Scotland, and in Holland, and in King Henry the 8. dayes in England, and in queen Elizabeths dayes was a great deal easier then this last in Germany, Ireland, and then it is like to be now in England, is this, the latter end of this present administration cometh nearer the wrath that is to be powred out under the 7. vial: and it is therefore the nearer and the more like the seventh wrath, the greatest judgement: the more of this ingredient( a Church war) is in the difference in hand between the Kings of the earth and free people, the harder will it be decided in the great day of God Almighty in Armageddon: to bring spiritual ordinances in their adminstration into a civill state to be administered unto all people, this produceth those Antichrichristian sins: to bring the civill ordinance of the sword in its administration into a Church-state: And hence followeth this Antichristian punishment: Get something from hence for your information in the present distractions. The last use is unto all the people of God which are yet in Babylon( for when I present these my considerations to the Saints, they are presented to such, as well as to others of Gods people) now to such my exhortation is nothing but that which is the natural Exhortation in the words from this ground, that they would come out of Babylon, and return to their own country, for her judgement reacheth unto heaven, and is lifted up even unto the skies. FINIS.