THis Text may be called A Divine Plaister for a Sin­sick Out-cast: in other words it is Gods C [...]re of Sion, when incurably Wounded. You have here the Patient described from divers Adjuncts: some Inherent, a­biding in the Patient; some Extrinsecal, relating to the Patient. That which is Abiding, is that she is an Out-cast, Wounded, and Sick: That which is Extrinsecal, relateth either to the Specta­tors, or to the Physician. To the Beholders: and there you have their disaffection, viz. They called thee an Out-cast, saying, &c. To the Physician: and there you have his affection, viz. I will restore health to thee, and will heal thee of thy wounds: which Af­fection is amplified, 1. From the Cause, Because they called thee an Out-cast, therefore will I heal thee. 2. From the Infallibility of it, upon the testimony of this Physician; Thus saith the Lord. They say, Thou art an Out-cast: the Lord saith, He will restore her.

[Page 2] To open the words briefly. The Patient, Here you finde, 1. An [ Out-cast] It doth immediately look to the good Figs that were in Babylon, and they were in a manner voluntary Exiles, they yielded themselves to go: and such an Out-cast is here meant, as is not onely cast out of the Country, but out of the hearts and affections of others. Several Comparisons there are, that set forth this Out-cast; as, that of a menstruous woman, [...]am. 1.17. of the person cast out of the Synagogue, Ezra 10 8. Ioh. 9. 22. and that of the Leper, 2 Chron. 26.21. he dwells in an house apart; and as Iephthah, thrust and expelled out of his Fathers house; cast out of doors, and out of hearts and esteem. 2. But not onely is Sion an Out-cast, but an Out-cast [ Wounded] and it is Laesio ad mortem, a deadly wound; and an incurable wound, [...]er. 30.12. i.e. according to man: And not a green Wound, but an Ulcer, a festered Wound and Sore; and no wonder then she is also sick. And if we look to the Extrinsecal Adjuncts which accom­pany this Patient, there is that which relates unto

1. The Beholders: They say [ This is Sion, whom no man seek­eth after.] They did reproach her, and there was no denial of it; Is not this Sion! 'tis spoken in way of derision: the sarcasm of an Enemy. Sion was a word of honour, but they here relate to the Notation of the Hebrew word, from [...] Siccitas, as being a dry, withered, sapless thing; a barren, and forsaken, and undesirable place and society. And further [ Whom no man seek­eth after] Neither this sort of men, nor that sort of men; none hath any care of her welfare.

2. A second kinde of Extrinsecal Adjuncts relate unto the Physician; [ Therefore I will restore health unto thee, and I will heal thee.] Now God will apply a sanative Cataplasm, an healing Plaister: This is Repentance, and Restitution, [...]er. 31.9. Re­pentance, and their Return, make up the sanative Plaister. In respect of her self, there was need of Repentance; in respect of the adversary, there was need of Reduction. And the Cause of it, viz. [ Because they called thee an Out-cast] as who should say, I am sensible of all thy case, and the opprobrie thou hast suffered, therefore will I restore thee. But shall not this fail? [Page] No, Jehovah's word is engaged for it, Thus saith the Lord.

I will not more then intimate to you the Paradoxes that the Text doth abound with. Sion, and acknowledged, and yet no man careth for her. A People, none neglected like them; a People, none beloved like them: Neglected, if you look at men; beloved, if you look at God. A People, whose very adversaries are instrumental to their prosperity. These are such Riddles, as we may truely say Gods grace onely makes. A strange occasion may that seem to be, which God takes for the healing of his People in Isa. 57.17,18. I have seen his wayes ( i. e his froward­ness and covetousness) and will heal him. Ezek. 11. 15, 16, 17. Thy brethren, even thy brethren, &c. they say, Ge [...] ye farre from the Lord, unto us is the land given in possession: Therefore say, Thus saith the Lord, although I have cast them farre off, &c. though I have scattered them, &c. yet will I be a little Sanctuary unto them—I will gather you, &c. Zech.3.2. The Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem: Is not this a brand pluckt out of the fire? They had been in the Furnace long enough. As the Lord dealeth thus with his people, so David maketh use of the like in his personal case, 2 Sam. 16. 12. It may be the Lord will look upon mine affliction, and requite me good, &c. bless me, because of his cursing.

The Reasons of the point, are:

Reas. 1. From the Sympathy that there is between the Head and the Members. Christ is sensible of the sufferings of his Out­cast. It is true, that the Out-cast doth suffer; it is a greater truth, that the God of the Out-cast suffereth. Isa. 63. 9. I [...] all their affliction, he was afflicted: it relateth to Israel in Egypt. Zech. 2.8. He that toucheth you, toucheth the apple of his Eye: it relateth to the good Figs in exile. It is no little ease that our sorrows [Page 4] touch Christ, according to Hel. 4. 15. We have not an high Priest that cannot be touched, &c. What though the Out-cast suffereth for sin, yet he hath a sufferer with him: and in this respect what Paul said to his Corinthians, 2 Cor. 2.2. that doth Christ say to his Out-cast, If I make you sorry, who is he that maketh me glad, but the same that are made sorry by me?

Reas. 2. Because that Gods Name suffereth, while his Out-casts do thus suffer. Exod. 32.12. if God should destroy Israel, the Egyptians will say, For mischief hath he brought them, &c. Deut.32.27. Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and say, Our hand is high, and the Lord hath not done all this. You remember the argu­ment which Ioshua useth, Chap.7,8,9. When Israel falleth before the enemy, what wilt thou do to thy great Name? The destruction of Israel would raise a scandal to Religion, and the God of Israel.

Reas. 3. To capacitate the Out-cast to receive the benediction of a Father, the actual blessing of his People. To be Gods peo­ple, is one thing; but to be made meet to receive the blessing of his people, is another thing. Zech. 3. 2. The Lord, even the Lord that hath chosen [...]erusalem, &c. God in election hath made them his people, and determined to bless them: 'tis this that doth pluck the brand out of the fire. Ier. 24. 5,6,7. I will set mine eyes upon them for good, I will bring them again, I will build them, I will give them an heart to know me, &c. Ier.30.22. & 31.33. I will be their God, and they shall be my people: and vers.9. Ye shall come with weep­ing and supplications, &c. [Ye shall come] there is their Return; [ with weeping and supplications] there is their Repentance: and the Lord hath undertaken for it; I am a father to Israel, and Ephraim (as bad as he is) is my first-born. The cause of their being his people, a penitent people, a blessed people, is his fatherly relation to them, Ier.32.38,39. Ier.30.7. Alas, it is the time of [...]acobs trouble, but he shall be saved out of it.

vse 1. Instruction 1. Hence learn, that Sion is subject to sad Apostacy, or defections. Ier. 2.5,13,21. I planted thee a noble vine. We must acknowledge, God planted us, I may say, a Scrip­ture vine, and, if so, a noble vine: but you see a generous vine [Page 5] subject to be a degenerate vine. Exod. 32. 7, 8. They turned aside quickly. But as the Oratour solemnizing a sad funeral, desired to have learned Mortality from another Instance, rather then that of S [...]aliger; so I would God would learn us this truth from some other instances, rather then from these Churches. I may men­tion notwithstanding, the Polititians observation concerning the stage of action usually changed in thirty years; because the persons that make the major vote, are usually changed, and gone by that time. Something about that time, hath our time been in this land, now perhaps the major vote is changed; you may say in such and such a case many a time, and had such been alive, these actions, and those, in Church or Court, would not have been so carried on. But I will not dwell here. I wish we might learn such in­stances from some other example, and not from our selves.

Instr. 2. Sions Apostacy brings upon Sion sad Calamity. 'Tis a truth, that Israel embraceth not God, til God first embrace Israel: 'tis also a truth, that God forsaketh not Israel, till Israel first for­sake him. Ier. 5. 25. If good things be withheld from us, Iniquity is the cause. [...]am. 3. 39. if evil things be brought upon us, the cause is sin. There was a time when Solomon was at rest, 1 Kings 5.4. There was no adversary, nor evil occurrent; there was a time (again) when Solomon had many adversaries, 1 King. 11.14,23,26. Solomon hath rest, while he is in his integrity; Solomon hath ad­versaries, that was the time of his Apostacy. Is there no dispensa­tion but Iudah must serve Shishak? 2 Chron. 12. 8. what is the reason thereof? it is because they would not subject themselves to the yoke of God: not the power of the Egyptians, but their non-subjection to God, made them subjects to Shishak. jer. 14. 11. & 7. 16. jeremiah, pray not for them, I will not hear, saith the Lord: there is no dispensation, jer. 27. 12. non-subjection to the yoke of Christ, subjected I [...]dah to the yoke of Babylon. Abuse of Liberty, is that which forfeiteth the use of liberty.

Instr. 3. Sions Maladie is not cureable with Calamity, Isai. 48. 10. would not one think a furnace should cu [...]e the outcast? they are so good, that they are called the good [...], and yet so bad, as that seventy years captivity would not make them good enough [Page 6] for the end. Those that were seventy years in the furnace do cry out, Lord, why hast thou hardned our hearts from thy fear? Isai, 63. 17. you that think you have a new man, do not forget that you have within you also an old man, and calamity will not re­move it. The hard-heartedness of good people is very strange. Heb. 3. 8. Harden not your hearts: Oh! provoke him not as at Meribah! what doth 'Paul cry out against, and so David, and Moses? Meribah, Meribah! this, this lyeth at the hearts of such, the inseparable, the insuperable, invincible non-subjection of Israel to the wayes of God, this is not cureable with calamity.

Instr. 4. Though Sions malady be such, as that, lookt at in it self, it cannot be cured, yet looks at in Gods promise, and it cannot want a cure. Look upon it in it-self, and it seems incurable, look't at in the Physician, and it cannot but be cured. Jeremiah looking at his sufferings, he will speak no more; but looking at Gods promise, and it is as fire in his bones, he cannot but speak. 2. King. 8. 10. there is a quaerie put to the Prophet, whether Benhadad shall live; the prophet answers, He may certainly recover, howbeit, the Lord hath shewed me, he shall surely dye, i. e. the disease was not such but the might have recovered: so may I by allusion invert and say, Sions disease is incurable, but yet she shall certainly recover. Look at Sion in the glass of Providence, and she is as a woman forsaken, and grieved in spirit, Isai. 54. 5,6. & 66. 4. hus­bandless, as to reproach; and yet at the same time thy Maker is thy husband: if we look at Sion in the glass of the Promise, this Out-cast is both Marah, and Hephzibah, both a Widow, and Beulah. Look at the Out-casts tears, as an effect of mans not caring for her, but as an occasion, and demonstration of Gods care for her, Psal. 126. 5,6. that Sion sheddeth tears, denominateth her Marah; that Sions tears are seed, denominateth her Hephzibah. Psal. 56 8. that tears fall from Davids cheeks, this is matter of sorrow; that Davids tears fall into Gods bottle, is matter of joy.

Instr. 5. Gods touching an impenitent Out-cast with repen­tance, is a signal of Gods having mercy thereon. Sions recovery by repentance from her backsliding, is an effect of grace, and a fore-runner of the set time of Sions mercy Sions impenitency, is [Page 7] the life and strength of Sions (of the Out-casts) calamity Re­pentance doth break the yoke of Babylon; Impenitency doth lay on the yoke of Babylon. You may truly say, the date of the Out-cast captivity, and the date of their impenitency, is the same. The enemy is never harder-hearted to Sion, then when Sion is hard-hearted to her God. Their affliction was not the hardness of the Babylonians hearts, but Lord, why hast thou hardned our hearts: Isai 63. 17. when the Out-casts return to Sion, they shall goe weep­ing with their faces th [...]herward, Jer. 50. 4,5.

[...]se 2. Exhortation. The text openeth my mouth to call upon Gods Outcasts to accept of Gods plaister. God proposeth to us Remedy, or Calamity: we have our option, whether that of the plaister, or of the sore; make we our choice. If we accept the plaister, the time of mercy, even the set time is come; if you do not accept it, you may look at it as the beginning of sorrow. That we are Out-casts, this doth speak us sick; but our not accept­ing the remedy, speaks our sickness incurable. To be Out-casts, this argues that we are cast off by men; but our not accepting the remedy, speaketh us cast off by God: the condition of an Out-cast supposeth us sinners; but the rejection of the remedy doth say that we are castawayes: for an Out-cast to need a medicine, is common to good and bad; to accept it, is proper to the good.

Let us then accept the Lords Plaister. As an Ingredient there­to, I shall propose this Direction; viz.

1. Learn we to judge aright of Liberty; Scripture-liberty. Gal. 5. 1. Paul biddeth us stand fast in our liberty: and those ac­cursed ones he looks unto, Chap. 1. who also pleaded for liberty, and whom the Assertors of true Liberty should accordingly pro­nounce accursed. Blessed men plead for liberty, and cursed men plead for liberty. The Gn [...]stick in 2 Pe. 2. 19. doth plead for liberty: Good men plead for liberty, and bad men plead for li­berty: the best men plead for liberty, and the worst men plead for liberty. If you ask what Liberty is? you may look at it as a Power, as to any external restraint, or obstruction on mans part, to walk in the Faith, Worship, Doctrine and Discipline of the Gospel, according to the Order of the Gospel. When you hear [Page 8] men plead for Liberty, see that it be not Liberty falsly so called.

2. Acknowledge Order Divine, and in particular in that great Point of a Ministerial Judge. There are that make little of Or­der, and yet we may think, not any made so little, as 'Paul made much of it: Let All things be done in Order. 1 Cor. 14. 40. it seemeth an Apostolical spirit doth conclude, that sometimes better such a thing not done, then not orderly done. There is a judge­ment Discretive, which belongeth to every Believer; there is a judgement Authoritative, that belongs unto the Church, and is set therein by God; and also there is a judgement Decisive, which belongs unto the Council: Onely remember, that the Supreme Judge is either 1. Authentick, i. e. Jesus Christ: or 2. Regu­lative, i. e. the Scripture: or 3. Ministerial, i. e. the Council. This Question concerning a Ministerial Judge in matters of Reli­gion, is that which hath greatly exercised the Christian world; insomuch that both Protestants and Papists agree, That the Reso­lution of this Controversie is of so great moment, as that here­upon depends the Resolution of all Controversies. When a Con­troversie ariseth in a Church (differences must not alwayes con­tinue) what shall resolve the same, if a Ministerial Judge be not ad­mitted? Take away this Order, and how shall Peace, or the So­ciety continue? This truth of a Ministerial Judge, is reckoned a­mong the Fundamentals— Secundario, because it doth tend to the preservation of all that else is of the Foundation. You shall finde this Truth impleaded throughout all generations, since the Primi­tive times, and pleaded for by all the Orthodox in all the Centu­ries. Deut 17. 12. Standum senten [...]oe summi judicis: Israel must stand to this; if it be in matters of Religion, there is the Priest; if in matters Civil, there is the Magistrate, and be that stands not, or submits not to the Sentence of these, let him be cut off from Israel: so requisite a thing is Order. Acts 15. there is no rest in such a case; what now do they, but refer it to a Council, and that doth determine it. 1. Cor. 14. 32. The Spirit of the Prophets is subject to the Prophets. I will not acknowledge him a Prophet, that is not subject to the Prophets. Let not any one therefore under pretence [Page 9] of a Prophet, or whatever Inspiration or Perswasion soever, ex­empt themselves from subjection to Order.

Obj. The major part may erre, and is not alwayes the melior part: Councils and Churches may erre, and have erred.

Answ. 1. But is it not true, that the Objector may erre? The major part may erre; so saith the Delinquent standing before the Church, and must that evacuate all Church-power? 2. 'Tis more likely that truth should be with many Orthodox, Pious, Orderly, &c. In the multitude of Counsellors (was anciently said, Prov. 11. 14.) there is safety. The Objector is one to many, and he is in his own case a Judge, but a Council in other mens. But if that be not a truth, that [ We must subject to Order] because the major part may erre, then put an end to Church-administrations, there will be no end of Controversies. But distinguish we con­cerning Councils. There is a Council Regular, of Orthodox and meet Members orderly gathered: There is a Council that is Ir­regular, and abusive, as in times of Popery. When the Ark was taken by the Philistims, no marvel it was not Oraculous to Israel; but what Israelite refused to consult the Ark of God after its re­turn from the Philistims, because they had abused it? You tell us, that Popish Councils have erred; and therefore must we forget that the Councils of the Orthodox have maintained the Truth, and have been the support of Religion in former times? Look to the Ni [...]ene, and other Councils. Councils have been sometimes among the Philistims, among the Papists, and for so long a time; but shall we esteem the less of Orthodox Councils because of that [...] 3. Distinguish between the Truth of Order, and Truth Positive. John 8. 17. The testimony of two men is true: this is what God hath appointed for the Preservation of Society Humane and Christian. That is a truth in foro, viz. in Church or Court, which may not be the truth positive. The God of Truth hath made it for to keep Societies in peace; and if it were not for this Institution, there could be no sitting in Judgement, or any Polity a­mong men. 4. Remember that the Spirits of the Prophets are subject to the Prophet, 1. Cor 14. 32. the Spirits of the Elders are subject to the Elders, &c. If this be not attended, there can be [Page 10] no Administration, or else there must needs be a meer rixation and chiding-administration. Where there is liberty and the Old man, there must needs be much Controversie; 'twere more sad if there were no Remedy. The non-admission of this help, renders the Churches, in case of Non-action, like the field of the sleeping Husbandman, Matth. 13. 25. or else like the Meeting of Israel at Meribah; either no Administrations, or manifold Alterations. 'Tis true, a Ship may live longer in a Calm, then in a Storm, but yet your Ship may be so long becalmed, that all the Provision may be spent, and so perish in time; and it may be better perish­ing in a Storm, then in a Calm: a Storm is swifter to perishing, but both destructive. Either this Disease or that is mortal; the difference may be, that the one is Chronical, the other Acute: both the killing. No (you will say) if such men be there that have a spirit of Meekness and Patience: Yea, but reade Exod. 12. 3. and Psa [...]. 106. 33. Moses the meekest man then on earth, yet it went ill with Moses ('tis said) for their sakes. How long did Moses live at Meribah? sure I am it killed him in a short time, a man of as good a temper, as could be expected from a meer man: I tell you, it will not onely kill the People, but it will quickly kill Moses. Take heed of Meribah, and accept of the Remedy against your Disease. Obj. May not a good man suffer by this means? Answ. Sometimes we are called to suffer; and subjection to Order may be accompanied with suf­fering for the Truth: and better an innocent and good man suffer, then Order, for that preserves the whole.

3. Sanctifie God in his Providential Testimonies against a­bu [...]e of Liberty. Minde Solomons case before-mentioned: Have we not many Adversaries? Are we not Out-casts? Are we as much in the hearts of others, as formerly? Are there not those who labour to bereave us of our Liberties? Let us Sanctifie the Name of God herein.

4. Attend we the Examples of the godly wise, for the con­tinuing of our Liberty, in like cases. You will say, What is that? I answer, An Address to the Supreme Authority, and a just Apologie. If any say, What Example in Scripture have we [Page 11] for an Address? Let such look to 2 Kings 4. 13. Wouldst thou be spoken for to the King? This did not unbecome the Prophet to propound to her. Remember Ezra 7. 6. & 4. 6,13. Est [...]. 4. 8. Nehem. 2. 4. did Nehemiah do the people wrong therein? My God (saith he) remember me for good in this. There was Accu­sations written against them; Rehun and Shimshai write, Tainai and Shethar-boznai write against them, Sanballat writes: Shall there be those that Petition against, and shall none Petition for Israel? Ezra's and Nehemiah's Petitioning, and promoting their Petitions to the King, were not interpreted as acts of dif­fidence unto God, or of irregular compliance, nor themselves as men less friends to the Church and Civil Liberties, nor looked upon as unworthy to be continued in their Trust and Esteem a­mong the People. Mordecai counsels Esther to go in unto the King, and speak to him, though it was with the peril of her life. To make an Address then is not that which is not according to Scripture. The like I might say relating to an Apologie.

5. Let us walk in the use of our Liberty with innocency, and without offence. To differ from our Orthodox Pious, and Learned Brethren, is such an affliction to a Christian and inge­nuous Spirit, as nothing but love to the Truth could arm a man of peace against: Our Profession being in a way differing from these and those, it doth the more concern us that our walking be very cautelous, and that it be without giving any [...] offence. There will offence enough be taken at the Profession of the Truth, though the Professors thereof give none. The Profession of the Truth draweth upon us enmity, but errour in our Profession, and offensive walking, delivereth and betrayeth us into the hand of the enemy. And give me leave to speak freely, Let us see that we walk without offence toward Civil Authority: Suffer not your mindes to be prejudiced against the present, and ancient Govern­ment of our Nation: Isa. 49. 23. Kings shall be thy N [...]sing-fathers, and Queen thy N [...]sing-mothers: 'tis spoken of Gospel-times. It is not a Gospel-spirit to be against Kings: 'tis neither Gospel nor English Spirit for any of us to be against the Go­vernment by King, Lords and Commons. It was the usual stra­tagem [Page 12] anciently of the Adversary, to calumniate the Christians as disaffected to the State, and such as were for Reformation, as Enemies to Coesar. But juell could testifie in his time, Gratias agimus Deo, &c. (in Apolog. pag. 16.) That there could be no instance given, wherein they in that state of Reformation had offered any vio­lence to Princes, &c. So said that famous Apologist. God make us more wise and religious then so to carry it, that they should no sooner see a Congregational-man, then to have cause to say, They see an Enemy to the Crown. Prov. 24. 21. My son, fear thou the Lord, and the King, and meddle not with them that are given to change. Eccles. 10. 20. Curse not the King, no not in thy thought. Dan. 6. 22. Innocency was found in me, (faith Dan [...]l) and also be­fore thee, O King, have I done no hurt. Is this thy voice, my son David? 1 Sam. 26. 17. really so, not hypocritically? We have severe Observers; Tongues are not untaught to inform against us. It is but wisdome to give no cause, especially such as our own Consciences cannot testifie for, and such as all Orthodox Churches in the Protestant world will testifie against. In matters of the State-Civil, and of the Church, let it be shewn that we are his Disciples, who ( Matth. 22. 21.) said, Give unto Cesar the things that are Cesars, and unto God the things that are Gods: and in mat­ters of Religion, let it be known that we are for Reformation, and not for Separation.

6. Lastly, Take care thar the Order of the Gospel may have a free passage in the Churches; I mean, that our Practice may effectually answer our Doctrine, in that Book entituled [ The Platform of Church-Discipline] 'Tis that for which we are Out-casts at this day; that (for the substance of it) is it that sheweth what New-England is. I would I might say that there are none among our selves that are against it. There was a time when the General Court did approve of it, and when the Members of that Synod pleaded for it. Our reality herein will be, in no small de­gree, critical of our Integrity in this Undertaking; and our Actions must be the demonstrations of our Sincerity: This is a principal Ingredient of this healing Plaister, and for the defect hereof are such frequent and scandalous Breaches in our Churches; [Page 13] so many Administrations in vain, and such sad Non-administration, and Remora's, occasioning that sad Quaerie of Spectators, Whe­ther the Congregational-way be practicable, yea or not? I beseech you consider whom it is that it doth concern to answer this Ob­jection; you that are conscientious do not forget it, at whom the stick lyes in one order or another. If we cannot build without the noise of Hammers, yield that we are not Temple-workmen: yield we must, either that the Congregational-way is not the way of God, or that We are unfit for the behaviour of the House of God. As concerning the Church-government according to the Platform of Discipline, the practice of which doctrine who careth for? is not this that truth which the Synod, Churches, the General Court sometime made a good Confession of, and that now no man comparatively careth for? Ezra 4. 8. Rehum cares not for it: ver. 23. Artaxerxes careth not for it: Nehem. 4. Sanballat, and Tobiah care not for it: the Episcopal man, the Presbyterian care not for it, the Morellian careth not for it: the Merchant, the Souldier, the Husbandman, the Labourer careth not for it. Haggai 1. The people of Jerusalem, the Church-members care not for it. I am apt sometimes to think that Aaron may be under a temptation of irregular complyance; but minde, Jer. 15. 19. Let them return unto thee, but return not thou unto them: I may say thus much (and pardon my speech) A more yeilding Ministry unto the People, I believe is not in the World. I beseech you let not Cesar be killed in the Senate, after he hath fought it out, and conquered in the Field: let us acknowledge the Order of the Eldership in our Churches in their way, and the Order of Coun­cils in their way, duely back'd and encouraged; without which, Experience will witness that these Churches cannot long consist.

God hath opened the mouth of the Speaker to you this day, it being a day wherein after so many attempts and feares, you are betrusted with your Liberties for another year. You have this years oportunity, and at such a time, and blessed be the Lord God of our Fathers, who hath put such a thing in the Kings heart, so farre to accept your Application to his Majesty, as not onely to [Page 14] give you the oportunity of the year present, but also encourage­ment for many years to come. Let all of us be stirred up by the Lord, and at such a time, to strengthen the hand of [...]ubbable, and [...], by your professed subjection to the Gospel of Christ. Do not betray liberty, under the pretence of liberty. You that are in the honoured Magistracy, remember Davids troubles, Psal. 132. 1,5. he could not rest till the Ark had rest. And those that are in the Ministry, remember Pa [...]'s troubles, and what his cares were, 1 Cor. 11. 28. Let us all minde what were the troubles and thoughts of heart that were in them that lived in the dayes of Malachi, Chap 3. 16. But are there not many that minde onely their cieled houses, &c? and how much doth the work of the Out-cast lye unattempted, witness the sick estate of the Churches: and how can it be remedied, if we will not acknowledge Order? and shall I say that we are real therein? You have brought upon your selves real troubles, and likewise upon your Relations and Friends in England, and those here that suffer with you in this Exile: See then that you be not hypocritical, but real to the Truth which you have professed. I could tell you, and you must not forget it, That there have been M [...]n of Renown, as they are called Numb. 16. 2. Famous in the Congregation of Israel, that did go out of Egypt, but yet could not endure the Order of God in the wilderness. Let us shew it, that we mistook not our selves, pretending to come into this Wilderness to live under the Order of the Gospel. We are Out-casts indeed, and reproached; but let us be such Out-casts as are caring for the Truth, and therefore not to neglect an Apologie: it doth become, and greatly concern Gods Out-casts to minde it. You know there are those who represent you as disaffected to Government, and as Sectaries, and Schisma­ticks, and as Fanaticks: you see cause to Apologize therein. And for that term of [ Fanatick] you must remember it is not of yesterday, however it be now used or abused. You may learn the original use of it from that distribution of Professors, in relation to Church-government, in former times, into four sorts, viz. Orthodax [...], Pontificti, Rationales, and Fanatic [...]. But I trust that God doth, and Angles and Men shall know that we are Orthodox. [Page 15] Gods Out-casts are not Fanaticks. The Woman in the wilder­ness may have the vomit of the Dragon cast in her face, if you let it lye on, you will suffer; wash it off therefore by an Apo­logie. Thus did jusim [...], Teru [...], I [...]el, and others in their time. Give not the advantage of interpreting Silence as Consent, nor think it labour lost if an Apologie will wash your face. And though we may be cast out by men, yet may we hope that God will look after his Our-cast [...], and care for us, being Out-casts for the Truth. Let it appear that we are such Out casts, to whom the calamity and temptations of Out-casts are sanctified; Out-casts healed: Out-casts that care for the truth, and then Out-casts on which God will bring the blessing of his own people. If this plaister findeth acceptance with you, you shall finde esteem, and acceptance, and favour from God and man. Let us all labour so to carry it, as that we may have this Rejoycing of a good Cons­cience to sweeten that bottle full of tears shed in your Out-cast condition in this wilderness, viz. That we came into it, not onely with a Spirit testifying, according to the Scriptures, against the Inventions of men, but also that we do come up unto the Institu­tions of Christ; that as we have departed from Inventions Hu­mane, so we may not be found to be, or here continue opposers against Institutions Divine; that we are not negligent of, but faithful to that Order of the Gospel which we are Out-casts for.

THis Verse, and the former, holds forth a double Con­solation, to support the Disciples against the suffering which they were to conflict with, either In the way of Truth, or For the way of Truth. This Verse holds forth the second Argument of Consolation; the former you have in the second Verse: it is taken from the Place they were to be taken to after Death. And this Argument in this Verse is taken from the Company they shall have in that place; and that is his Personal Presence, his full and clear Presence: Where I am, there you shall be also.

Now this Argument of Consolation is described, 1. From the Scope of Christ in preparing such a place for them; and it was, that he and they might be there together: I go to prepare a [Page 17] place for you, that where I am, there you may be also. 2. It is de­clared from the Time when they must expect their being taken to Christ; and that is, when he comes again: I will come again, and receive you to my self. 3. It is declared from the Efficient of it, the Undertaker of this; and that is Himself: I will come again, and receive you to my self.

To open the words thus resolved.

1. Touching the Presence of Christ and Believers together [ That where I am, there you may be also] you must understand this (of his Presence emphatically so called) of his Presence in the place of Blessedness: In thy Presence is fulness of joy, Psal. 16. 11. There is a double Presence of Christ, but he means here his Presence in Glory, where we shall see him as he is, 1 Joh. 3. 2. I said, this Argument of their Consolation was declared from the Scope of it; I go to prepare a place for you, that where I am, there you may be also: it was one great end of his being a Fore-runner. Secondly, he should fail of his Fidelity and Ability, if there should be a disappointment.

2. From the Time [ When I come again] Christs coming is either his last Coming or his coming by Death. Of his last coming you reade 1 Thess. 4. 18. Of his coming by Death, you reade Luke 23. 43. To day thou shalt be with me in Paradice. Now the Soul goes to Christ, when He comes to us by Death: at his last coming both Soul and Body shall be together with him.

3. This Argument of Consolation is described by the Efficient of it, or Undertaker, [ I will receive you to my self] We may doubt how our Souls, when we dye, shall come to Heaven: why, saith Christ, I will come, and receive you to my self. They therefore say properly, when they dye, that say, Into thy hands I commend my Spirit, Psal. 31. 5. it is a proper saying so to speak, because Christ he doth receive them. And Steven (again) he speaks, Acts 7. 59. Lord Jesus receive my Spirit. It is a blessed thing to commit our Souls by Faith to Christ, when they go out of the Body. He comes by the ministry of his Angels, or otherwise as he please: I will come again, and receive you to my self. You may remember the words of Steven, he dying, called upon God, and said, Lord [Page 18] Jesus receive my Spirit: we receive Christ, and we receive the Spi­rit of Christ; Now to as many as received him, to them gave he power, &c. Joh. 1. 12. Christ receives our Spirits (then:) If we receive his Spirit now, he will receive our Spirits then; I will receive you to my self.

You shall finde in Iob 19. 25. saith he, I know that my Re­deemer liveth: He might say, I know my Estate is gone, and I see that my Friends are gone, and my Children be gone, and my Health and Strength is gone, and the Grave is ready for me; but what stayes [...]obs heart now? I know that my Redeemer lives. This is a living truth for a dying man; I know that my Redeemer lives, and that he shall stand in the latter day upon the earth, and I shall see him, &c. This was now In the way of Truth, for you cannot say that Iob was persecuted For the way of Truth. But you shall finde in a way of suffering for the way of Truth, Phil. 1. 23. I desire to be dissolved, and to be with Christ: Having passed through many troubles, I would be out of the body and freed from the body of death; I desire to depart, and to be with Christ. 2. Cor. 5. 8. We are confident, and willing rather to be absent from the body, and present with the Lord. You must either be absent from the body, or absent from the Lord; it is an hard thing to be absent from the body, but not comparatively: We desire rather to be ab­sent from the body, and present with the Lord: We shall meet the Lord, and shall ever be with the Lord. What is the use of this, 1 Thess, 4. 18. Comfort one another with these words: what are these Comforts? They are nothing but Promises; Promises rightly applied, these are the Comforts of the holy Ghost: they hold forth more good, then the affliction doth evil. If you would comfort one another, bring out the Promise, that is comfortable and seasonable. Comfort [Page 19] one another: with what? with these words; for in them the Com­forter doth come and apply comfort.

Reas. 1. Because hereby we are made fit for this rest, fit to be with Christ; that is, by our trouble, & by this remembrance. Mixing this remembrance with our trouble, doth fit us for this place. 2 Cor. 5. 5. He that worketh us to the self-same thing, is God. For what thing? for our heavenly house, our house not made with hands: he that fits us for these things, is God. And thus doth he fit us by trouble, by these matters of groaning that do pass over us from day to day. This should be a great incouragement; There is a place prepared for you, but remember you must be fit for your place: you are not fit for your place, in that you are meerly Regenerate, but you must pass through such a measure of Obedience both active and passive that is appointed for you, that by this means you may be meet for the inheritance of the Saints in light. The place is fit for us already, but we are not fit for it as soon as we are Regenerate. 2 Cor. 5. he doth there instance in the troubles of the body, the grief of the outward man: we are burthened with our body, but all this while a fitting for our place. If you belong to God, he is working you to the self-same thing; be your trouble this or that (the Cholick, Palsie, Stone, or whatever) he is working us for the self-same thing: This is a great matter in our troubles, to consider that God by them is fitting us for our place in Heaven.

Reas. 2. From the Quality of the Undertaker, that hath un­dertaken the reception of our Souls to himself; I will come, and receive you to my self. If it be so, let us that suffer according to the will of God (1 Pet. 4. 19.) commit the keeping of our Souls to him: you may boldly do it, he sends a fiery Chariot for Elijah; likely it was an Angel, He makes his Angels spirits, his Ministers a flame of fire, Heb. 1. 7. Christ hath his way to carry your Souls to Hea­ven: you do not believe what a condition your Souls will be in, as soon as ever they are out of the body: do but think what a meet­ing here is; but we believe not these things. As Christ, when he sent to his Disciples to comfort them, ( Luke 24. 11.) they thought they were idle tales: so when we hear of these things, we look at them but as idle tales; but, saith Christ, I will come, and receive you to my self.

[Page 20] Reas. 3. Taken from the Person we shall be with, namely, Christ. Phil. 1. 23. You shall be with Christ, which is best of all, or which is farre better: There is no better House then this Mansion, there is no better Presence then his Presence; therefore will might he say, I. is best of all, or farre better.

Instruction 1. Learn from hence, that the most and the greatest Communion that we have with Christ in this life, still leaves us in a condition of absence from Christ, compared with that Commu­nion we shall have with him after death: So saith the Apostle, 2. Cor. 5. 8. We are willing to be absent from the body, and present with the Lord; ver. 6. for while we are at home in the body, we are absent from the Lord: It is a place of absence form the Lord, that is, compared with what we shall have after death. If you think of Paul, Who did enjoy Christ more then Paul did? Did not Paul enjoy Church-communion? Yes; but notwithstanding this was a place of absence from the Lord, compared with the society that by death he should be in. Was not Paul acquainted with any godly men? you know what he saith of Timothy; but yet (saith he) I am absent from mine own people. The word that is here translated [ Absent] signifies Absence from his own people: he loved Timothy well, but he thinks the Spirits of just men made per­fect, exceed the Spirit of Timothy: Here is no Companion that is like the Company there; here is no Communion will satisfie here. Where most of Christ is, it is best, but yet it is absence compara­tively; We are absent from the Lord.

Instr. 2. The New man (the Believer) is never at rest till he is with Christ in his Mansion-house. If you never finde any such thing in you, but that, if you might have your desire, you would be here alwayes, believe it you have not this New man in you: this New man never is at rest, till it comes to Christ. It is true, there is weakness in the best, and unbelief may prevail too-too much, but I speak of this new Nature that is in these, and reigns in these that are Regenerate. You know how it is with those that love one another: after that Jacob knew what was become of Joseph, there was no staying of Jacob; Let me go and see him before I dye, Gen. 45,28. What was the reason of it? there was [Page 21] an intire love one unto another. You know how it is with those that do indeed love one another, that have been long absent one from another, they cannot rest until they meet: Was there any did ever love another, as the New man loves Christ? The New man loves him with a divine love, the coals thereof are coals of fire, which hath a most vehement flame, Cant 8. 6. There are some on earth that do long after Christ; there are those on earth that do desire after Heaven: and do any love another, as Jesus Christ loves the New man? There must be a meeting between these two Lovers; I will come, and receive you to my self. Mark how John concludes the Revelations, Chap. 22. ver. 21. Behold I come, saith Christ: He that testifieth of these things, saith, I come; Amen, even so come Lord I [...]sus. Here is a longing to be with Christ. In any of your quaeries concerning Christ, you are never at rest till you come to Heaven: it is the proper Being of the Sun to be in motion; this New man is a divine man, and his motion is still unto, and after Christ.

Instruction 3. The death of the Believer, it is a reception of the Soul by Christ Jesus. Christ receiving of our Soules at Death, is an incouragement to strengthen us against the fear of Death. Are you affraid of going to your Mansion house? are you affraid of going to Christ? Mark what the Apostle saith, Phil. 1. 23. I desire to depart, and to be with Christ. The Greek word is a Marriners Phrase, and signifies as much as to set sayle from the shore: I desire my time were come to be loosed that I might go to my Mansion. There are three Cords or Bonds that do Intangle us, the loosing from which doth sweeten Death to us: 1. The Bond of the Cross; I desire to be dissolved, and loosed from the afflictions and miseries of this present life: This is in it's place a lawful thing to desire in Gods time. 2. There is a Bond of Corruption, the body of Death; this I desire to be loosed from: O [...] I am, who shall deliver me from the body of this Death! Rom. 7. 24. There are pan [...]s in the Best; But if you have the new man in you, you cannot bear them: There is Vain-glory there, and there is impatience there, and there is Envy there, and Unspiritualness, which the Believer cannot [Page 22] bear; I desire therefore to be loosed from the Body. It is said of one, Mezentius. that he would bind a dead Corpse to a living man, and so he would torture them. This new man is bound to a dead Corps: there is no part of the Understanding, Will, or Aff [...]ctions, throughout the whole man, but this dead Corpse is there. 3. There is the Cord of our absence from Christ: that he ex­presseth, as if it did in an especial manner move with him to be with Christ, which is the best of all. Simeon speaking of death, Lord, now lettest thou thy Servant depart in peace, Luk. 2. 29. as if he should say, Give me my dismission (as we use to speak, from one Church to another: so here) from a Society Militant, to a Society Triumphant: So you see here he calls it but a dismission; it came to pass when the time was come that he should be received up, Luk, 9. 51. relating to his death: if you did but think that this were the great business when you dye, namely, the receiving of your Soules, you would not be troubled: you cannot give up your Soules into better hands. I [...]hn 5. 24. you shall there finde it is called a passage from one Room to another, he is passed from death to life: it is like a passing from one room into another. Look at death as in the Curse, and what more terrible? But look at it in the Promise, and it hath another kind of aspect. 1 Cor. 15. 43. you see there it is compared to sowing; it is sown in weakness, it is raised in power. This is now with relation to the body, it is but sowing of it, it shall rise again, and that with ad­vantage: you are not affraid of sowing your seed, that will bring a glad harvest. It is a going from those that are not our own people, to those that are our own people, 2 Cor. 5. 6,8. it may be you have a friend here, but it is not an ordinary thing to meet with a Jonathan here. It is but a going from them who are not our people, whom we cannot so fully close with; nay you cannot close with your own souls fully, while here; but you are going from those who are not your people, to those who are your people, where you shall find perfect closing with this new man; you are come to the spirits of just men ma [...] perfect. Would you see what Peter saith concern­ing death, 2 Pet. 1. 14. I must put off my tabernacle: it is a strange [...] he makes no more of it, then for Elijah to put off his [Page 23] mantle. What a thing was it for Elijah to let his mantle fall, he gets him up into his Chariot and lets go his mantle: I speak this, that you may see what expressions the Scripture gives concerning death: O let my last end be like his! I tell you it is a lovely thing, Let me dye the death of the Righteous, let my last end be like his: I tell you there is another good in their last end, that the unbeleiver is not aware of. It is but a going out of one place to another. I have done with this, when I have minded you of that place, 1 Thes. 4. 14. They sleep, and they sleep in Jesus: They also that sleep in Jesus shall God bring with him: you see two bodies lye by the wall, and they look both alike, but (believe it) they are not both alike in the Promise; if one be a Believer, and the other an Unbeliever, one is gone to this Mansion place, the other not.

Instr. 4. The presence of Jesus is the place of blessedness: So saith Christ here, I will take you to my self, and you shall be where I am. We shall see him, we shall be inlightned by him, we shall be satisfied in him, and blessed with him.

1. We shall see him: 1 Ioh. 3. 2. We shall see him as he is.

2. We shall see him, so as to be inlightned by him. Psal. 36. 9. In thy Light we shall see light: They are marvellous Lights, that are in the place of Blessedness.

3. We shall be satisfied in him. Psal. 17. 15. As for me, when I awake I shall be satisfied with thy likeness. A satisfaction there will be at our Dissolution, though more fully at the Resur­rection.

4. We shall be Blessed with him. Blessed are the pure in heart, (Mat. 5. 8.) for they shall see God. Then you that hear me, look to your hearts, for it is not whether you are rich or poor; but, Bles­sed are the pure in heart, for they shall see God. But what is it to see God? I shall see my Redeemer, saith [...]ob: and that is true, the eyes of our bodies may see the body of Christ; but you shall see God, you shall see him face to face, you shall see him as he is. I tell you, the soul of man is never at rest till it sees God. Some shall never see God & therefore never be at rest; There is no peace, no rest to the wicked, Isa 57. 21. Saith my God. But now the soul it rests when it comes to see God: [Page 24] He is such an Object, as nothing without him will satisfie our Souls: may be they may be pleased, as children with a Rattle, for a while here, but nor satisfied without him; therefore know it, there Souls of ours are more worth then we are apt to think of, prize them how you will.

Unto the seeing of God (to speak plainly) there are three things that are required:

1. There is required an Object.

2. There is required the Purifying and Perfecting of the Under­standing.

3. There is required the Light of Glory, which may enable the Soul to see that Object. Now

1. The Object is God, we shall see him: I shall see God, Job 19. 26. not onely see his Redeemer, but I shall see God: what­ever might be the meaning of Iob, yet we shall see him as he is, 1 Joh. 3. 2. We shall see him face to face, 1 Cor. 13. 12. It is true, we cannot see infinitely, our capacities cannot be made infinite; yet we may see him that is Infinite, we may see him apprehensive­ly, though not comprehensively; yet we shall see him so as to fill the Soul, though not see him so as to comprehend him, but we shall apprehend so much of him as we are capable.

2. There is the Perfecting and Purifying of the Understanding: that must be purified from all Ignorance, Sin, and Darkness, and Mistake.

3. There is the Light which God doth communicate of Glory: As we have here the Light of Grace, so there is the Light of Glory, which enables a Soul to see him according to the Vision of Glory. But what do we see in the seeing of God? We see his [...], or Essence; as the Object is united to the Faculty rela­tively not formally. We shall see the [...] of God, they which are in Heaven, you [...] what they are making mention of, Rev. 4. Holiness, A! [...] Eternity: You know not what [...] is now, but then you shall know it more; you know not perfect [...] now, but then you shall know it more: and we shall see the Trinity, [...] [...]hat hath seen me, (John 14. 9.) hath seen the Father: And we shall see Christ, that Person that is [Page 25] God and Man. And for the Counsell of God, we shall see it: it shall be an open Book, so far as concerns our happiness. Now when the Soul comes to this, you will have no further need of en­quiry, [ What God is?] or [ What Christ is?] you will never be satisfied till then, you will never love God perfectly till then, and you will never rest in him here, as you will then: you shall come to understand that then [ Blessed are the pure in heart, for they shall see God]

Exhort. 1. It is abundantly to incourage every Christian to constancy in the profession of the truth, notwithstanding all the suffering we may meet with, either in the way of truth, or for the way of truth. This is that which John makes use of, 1 Iohn 3. 2. We shall see him as he is; and, He that hath this hope to see God, purifieth himself, even as he is part, ver. 3. Do you say you have hope to see God? this is a very purifying meditation. Can you endure any impurity, and yet maintain this hope in you to see Christ? Acts 24. 15,16. mark there how it did work with him; And have hope towards God, which themselves also allow: I have hope that I shall see God, and that there is such a truth as the resurrection; here­in do I exercise my self, to have alwayes a Conscience void of offence, both towards God and towards Man: they that are false to his truth, they shall not see him, that dye without Repentance of it: herein do I labour to keep alwayes a Conscience clear both towards God and man, that this may not hinder me from a sight of this Mansion: 2 Cor. 5. 8,9. speaking to the same purpose, We desire to be with the Lord: wherefore we labour, that whether present or absent, we may be accepted of him. Thus you see what this meditation doth call for: this makes a man or woman of a labouring spirit, it calls for adherence to the truth: And more particularly, consider then what it is to be a Christian in earnest, to be such a Christian as walks in that way, wherein they walk that have the Promise to go to Christ, when their Soules go out of the body; these are such as the eleven were, not such as Iuda [...] was; he went the other way, he went to his own place. You must be such Christians as the Apostles were, that is, such as do continue with Christ in the profession of his truth, that you may [Page 26] be Conquerours in holding on in your Profession.

2. Consider what you must expect while you are in your way; you must expect such troubles, as nothing will quiet you, but the exercise of Faith in Christ Jesus. Your hearts they will be as­saulted, but let not your hearts be troubled: the Truth it will cause trouble to you, though you think of carrying of it never so in­offensively, and amiably among m [...]n. Christ, by all his good carriage, could not reconcile those that hated the truth: Hence those that profess the truth, let them not think strange if they meet with trouble. Then (Acts 9. 31.) had the Churches rest: Other places have rest very frequently; but for the Churches, those that profess the Truth to have rest, is a special favour of God.

3. Your troubles here, while you carry it with a Christian Spirit, they shall fit you for this blessed estate; as it is said 2 Cor. 5 5. [ He that worketh us to the self-same thing.] You may think God means evil to you, when you meet with affliction and trouble; but, provided you are in the way of Truth, or be it For the way of Truth, that which God ayms at, is to fit you for your Mansion-place. Christ would fit us to be in the body, and he would fit us to go out of the body; He works us to the self-same thing. If you have a strong body, he would fit you for that bo­dy to walk with him in that body. Saith Caleb, Josh. 14. 11. I have as strong a body, as in the day that Moses sent me. Now as it is a great matter to have such a body, so it is a great matter to walk with God in such a body: if you have an healthful body, he would fit you to walk with him in that body, that you may know how to possess your vessel in Sanctification and honour: not that your body should be the slave of filthy lusts. Suppose you have a sickly body, 2 Cor. 4. 16. Our outward man decayes, but our inward man is renewed day by day: and he worketh us to the self-same thing, by fitting us to go out of the body; Acts 20. 24. that I may finish my course with joy, and the Ministry that I have received.

4. Concurre with God in this scope of his Providence to you; he is fitting of you to walk with God. If he fit you to go [Page 27] out of the body, or to be in the body, close with him, as the Patient closeth with the Physician; interpret the Changes that are upon you, of one nature or of another, interpret them as dispensations whereby God works to fit you to be with him in the body, or to go to him when you go out of the body. Let us work together with him; I did it to humble them, Deut. 8. 16. then close with him, and say, This is his end; and for that end joyn with him. You shall finde more trouble then rest, while you are In the way; you shall finde more rest then trouble, when you are at the end of your way. You that are lovers of truth, more then of the pleasures of Sin, you shall finde more trouble then rest while you are in the way; but when you are out of the body, you shall have full rest without any trouble: you shall have Truth enough, and Peace enough. That which is hard to gain now, is Union in the Truth; but then you shall have Union enough, and Truth enough: you shall finde Christ making good that truth to you, that He will come, and receive you to himself. When Noah put forth his hand, and received the Dove into the Ark, it was a welcome ease: so will it be to your Souls when they have been wearied with so many troubles, and Christ Jesus shall come, and receive you to himself, when your Souls go out of the body; for otherwise the Devil will be ready to receive them, and to carry them to Hell. Whither went Dives Soul when it went out of his body? you that are now in Pleasures, whither went Dives Soul? it is not said he was an Adulterer, or a Drunkard; but he was a man of Pleasures, [ In thy life time then hadst thy good things, Luke 16. 25.] But what became of his Soul when it went out of the body? And being in Hell, he lift up his eyes in torments, &c. ver. 23. Gen. 46. when Joseph received Jacob, and his Brethren, after so long an absence, judge what a contentment there was: Jacob fell upon Josephs neck, and Joseph fell upon Jacobs neck: but their embraces are not to be mentioned with the embraces of Christ and the Soul. Do good, that when you dye, the good you have done may receive you into everlasting habitations. Your works shall follow you. It was the [Page 28] speech of one Ambrose. , I have not so lived, as that I am ashamed to live any longer; nor am I afraid to dye. Labour so to live, as you may be useful in the body, and so as you may not be ashamed to go out of the body, but may say as Iohn did, who was an old man, and a Disciple, I come quickly: Even so, come Lord Jesus, come quickly.

THis Verse illustrates the Argument mentioned in the foregoing words, from an adjunct, or accident ac­companying the Legal Priest-hood: The Argument there used to prove that the Priest-hood of Christ excelled that priest-hood which was after the Order of Aaron, was, because they which were of that Priesthood ministred on Earth, but Christ ministreth in Heaven: He was a Minister of the true Tabernacle while he was on Earth, and he still officiates in his Priestly Office now he is in Heaven; the Tabernacle which they ministred in, was upon the Earth, and was made of earthly things, and it was a figure or shadow of heavenly things: he de­clares that that Tabernacle was a worldly Tabernacle or Sanctuary, [Page 30] 1. From the quality of it; it was onely a shadow, or example of heavenly things, and it was a type; but Christ was a Minister of the true Tabernacle. 2. It is declared from the certainty of it, for He saith this: But how doth that appear? It appears from a Divine Testimony; For see (saith he) that thou make all things according to the Patern shewed to thee in the Mount.

For the opening of the words. First, we are to consider what these heavenly things are: They are called in Chap. 9. 11. Good things to come. In a word, it means Christ, with all his Be­nefits; these are the Heavenly things, that the other were but Shadows of. Therefore it is truely said, that the Ceremonial Law holds forth Christ, i. e. it makes known the Gospel (being rightly understood) but after a Legal dispensation.

Secondly, it was a shadow of good things, i. e. it was a patern that did shadow out Heavenly things. God shewed Moses a Patern, or Type, in a Vision, according to which the Taber­nacle was to be farmed, and Moses acts accordingly. The word translated [ Patern] intends as much as a likeness, or example, or a figure. As for the Divine Testimony, you may see it in Exodus 25. 9. According to all that I shew thee, after the patern of the Tabernacle, and the patern of all the instruments thereof, even so shall ye make it. And in Chap. 39. this testimony is often given, that All things were done as the Lord had commanded Mo­ses. But Christ was the Minister of another Tabernacle, i. e. of his Body, the true Tabernacle.

For it is evident, that our Lord sprang out of Iudah, of which Tribe Moses spake nothing concerning the Priesthood. The Apostle thinks he argueth well, and conclusively, That Christ was not of the Levitical Order, because nothing was spo­ken concerning it of that Tribe. This is a good Argument in [Page 31] Divinity to say, That there is nothing in Gods Word why you should act such or such a thing: it is not enough to say that there is nothing expresly against it; the truth is, there is enough against it, if there be nothing for it. The Tribe of Iudah must not med­dle with the matters of the Priesthood: Why so? because Moses spake nothing of them in that respect: and in Exod. 25. 9. Moses himself was to act nothing that he found not in the Patern. Exod. 26. 30. And thou shalt rear up the Tabernacle according to the fashion thereof, which was shewed thee in the Mount: He must act nothing that he doth not finde in the Patern. It is true, David (for some just cause) made some alteration in the Worship of God; for the state of Temple-worship, compared with Tabernacle­worship, did call for a change. But how did David proceed in it? 1 Chron. 28. 19. All this (saith David) the Lord made me un­derstand in writing, by his hand upon me, even all the works of this patern: He made no alteration in Gods Worship, but it was also by a Patern given to him by God. And for Solomon, you finde that David gave him the Patern, ver. 11. to build the Temple according thereunto. And relating to Gospel-times, the time of the Mes­sias, you have an eminent text in Ezek 43. 10,11. Thou Son of man, shew the house to the House of Israel, that they may be ashamed of their iniquities, and let them measure the patern; and if they be ashamed of all that they have done, shew them the form of the house, and the fashion, and the goings out thereof, and the comings in thereof, and all the forms thereof, &c.

Reas. 1. Because it is the acknowledgement of the Prerogative of Jesus Christ; I mean that he alone hath the honour to institute Divine Worship: He in truth was the Author of the Tabernacle, & of the Temple and yet he was the Tabernacle, and the Temple, i. e. the true Tabernacle and Temple. The power of the Keyes, i. e. the instituted Worship under the Gospel, you shall finde Christ is the maker and disposer of those Keyes, Mat. 16. 19. It is not for man to make a Key to open Heaven, he will never be able to pick that lock. Ye shall reverence my Sanctuary (saith God, Levit. 26. 2.) and why so? I am the Lord: (make a pause here) i. e. it's no less then the Attribute of his Lordship that is demon­strated [Page 32] in the matters of his Worship: as for instance, Korah was very near unto the Priesthood, Numb. 16. 1. and yet inferiour to the Priesthood, (and it may be that was some tempta­tion to him to be so near it, and yet inferiour to it) but he must not offer Incense, Numb. 16. 40. but the Priests, which are the Sons of Aaron, may: Why may not Korah? the reason is, I am the Lord, I will have this act to be matter of Divine Worship, and not another, and I will have this man to act, and not another; I am the Lord. Might not any man take a little perfume, and sprinkle it on the coals? No, God will institute what acts, and what persons he pleaseth. I have heard (I think) some say, that any man may adminster Baptism, or the Lords Supper; and I say it may be a Childe is able to do it: what then? But we must re­member what God saith, I am the Lord; and he will be owned in his Institutions. Uzzah was a good man, yet he may not touch the [...]; why not? I am the Lord, 2 Sam. 6. It is one of the holy Institutions of God, Ye shall all reverence my Sanctuary. Hence it is, that to the holy things of God, reverence is a great part of duty: and if this or that be Gods Worship, remember Gods Lordship is in his own Institutions, and he will make a difference as he pleaseth: not that Aaron or Moses are better then others in themselves, they may be worse, but God will have his Lordship appear in these his holy things. Therefore it is that we must be conscientious in our reverence of the holy things of God, even in regard of bodily reverence by comely gestures, for our bodyes are the Lords, 1 Cor. 6. Hence [ Sitting] is not a Prayer-gesture; it is true, if there be great weakness or infirmity of body, &c. that may give an ex­cuse for the Lord will have mercy, in case rather then Sacrifice. And therefore also it is that Christ stood up when he read the word, Luk. 4. 16. and in Neh. 8. 5. they stood up at the hearing of the Wordread. We should shew reverence at the holy things of God, because they are his Institutions, and he is the Lord.

Reas. 2. Because in Divine Worship we acknowledge God to be our Soveraign Lord, and that we owe unto him absolute Subje­ction and Obedience, and we acknowledge our selves to be his ab­solute Subjects. The act of Worship is an acknowledgement both [Page 33] of his Soveraignty, and of our meanness: Who am I, that am but dust and ashes, that I should take upon me to speak unto the Lord? Gen. 18. In acts of Worship we must exalt Christ, and depress man. Many in these dayes are against Forms, but in the mean time let us not forget Worship. For Israel to wait upon a Rock, was a despicable thing to the Nations; to see so many thousands come and stand about the Rock was strange, but that Rock was Christ: this is nothing else but the acknowledgement of God, who will be known in his own way. And this let me say, Christ him­self, that was not onely Man but God, attended the Ordinances while he was here on earth, and so did his Apostles: this is to shew the disevangelical spirit of those that do object against ex­ternal Worship.

Reas. 3. Because Divine external Worship is a means of con­ferring heavenly things. The Keyes of the Kingdome of Heaven open or shut Heaven, Mat. 16. 19. Naaman must know (if he be cured) whence the Cure comes; he must acknowledge the Waters of lord [...]n, and he must acknowledge the Prophet: God could have cured him without either, but he was not pleased so to do. You feed your Hens and Chickens, but you throw their meat upon the ground, and make them take it from thence: so God feeds us with heavenly food but we must receive it in a lowly manner. You can have no Faith to expect Gods blessing in any way but his own; any Institutions, so farre as they are Humane, you cannot have Faith for Gods blessing to go with them.

Instructions. 1. The Ceremonial Law understood, teacheth Christ; the truths of Christ are laid up under the types of the Ce­remonial Law. When you reade the Ceremonial Law, if you un­derstood it, you would see Christ through it; as for instance, Heb. 9. the Tabernacle was a figure of Christs Body, and so was the Vail: Heb. 10. 20. when they went into the first Court, they re­membred the Incarnation of the Messias, and so when they looked on the Vail, &c. they who looked on these types, whose eyes were opened, they saw Christ. Reade Lev. 16. 15. compared with Heb. 9. 24. 26. As Christ shed his blood, and so entred into Heaven, so the High-priest slew the Sacrifice, and then entred into the holy of [Page 34] holies. And the efficacy of the Merit of Christ, was figured in the incense: this is to let us see, how clearly we are taught the same truths above what they of old were, comparing our times with theirs.

Instr. 2. It is the part of those who are Conscientious, to keep themselves unto Scripture-bounds in holy, or Church-admini­strations. 2. Cor. 10. 13. the Apostle would have them walk by a line (it relates to the Graecian exercises, to which the Apostle doth delight to allude:) it comes to one with that which the Apostle doth elsewhere say, ( viz. 2. Tim. 2. 5.) He that striveth is not Crowned, except he strive lawfully. There is a line of motion to regulate all administrations, especially Church-administrations; there is a line that doth regulate the Eldership, and a line also to regulate the Brotherhood: so that all Church administrations, are to be carried on according to that line. This was Moses his charge; See thou make all things according to the patern; and do you think there is not as much Conscience to be made of it now under the Gospel, to make all things according to the patern, as in the dayes of the Legal dispensation? 1 Cor. 14. 40. Let all things be done according to Order: the case may be so, that though a thing be done, that is for the matter of it good, there may yet be more hurt in the disorder of it, then there is good in the doing of it. If we exercise our own Notions and Apprehensions in matters of Worship, this is Will-worship. Mat. 15. 9. In vain do they Wor­ship me, teaching for Doctrines the traditions of men. Mark the op­position [ Me,] and [ Men]: can mens traditions be an act of Divine Worship? No, its but Will-worship, Col. 2. [...]3. there may be that which is plausible to man, yet it's but Will-worship; there may be parts, and excellencies, but if they are out of place, it is that which God will not bear with: Exod. 20. 25. He that lifts up his tool upon [...] Altar hath polluted it: it is enough to pollute it, because it is a mans tool: we must not turn to the right hand nor to the left, but keep our way right on. The Corinthians turned to the left hand, when they would not Excommunicate the incestuous person; and they turned to the right hand, when they would not receive him in, being a penitent: it was an errour on the right hand, [Page 35] in Peter, when he would not have Christ suffer, but a fearful scan­dalous one. You shall not adde thereto, nor take therefrom. saith the Lord, Deut. 4. 2. & 12. 32. neither Elders nor Brethren must take upon them that which belongs not to them, nor the Council take that which belongeth not to it, nor the Magistrates what belongeth not to them; we must do nothing but according to the Patern.

Instr. 3. A Religious Worshipper, or a man truly religious, doth not rest in this, That externals do answer the Prescript Rule of the Word, without proceeding to internal Worship. You finde that God doth not onely bear testimony against our Worship, but also against hypocritical Worship. First, against our Worship, or our Administrations; that (as you see) is Will-worship, and it is vain Worship, all the Institutions of men are so; they are Will-wor­ship, i. e. there is sin and defilement in them: we must not set our posts by Gods posts. But then suppose we are brought to external worship, doth God rest here? no: do you think that God liveth on goat's bloud? Psal. 50. 13. And hence also, Amos 5. 25. saith the Lord, you did not offer unto me your sacrifices during the space of fourty years. speaking of the time in the Wilderness: It is like there was a cessation, in respect of the condition that they were in; as who should say, then I can be without Sacrifices. Ier. 7. 22,23. God saith there, He did not command Sacrifices, or exter­nal Worship, i. e. Comparatively, in respect of Obedience he commanded it not, but I Commanded them, saying, Obey my voice, and I will be your God, and ye shall be my people: So God will say to us, He did not Command us to come hither, to set up the ex­ternal Worship of the Gospel, i. e. comparatively, in stead of O­bedience, Holiness and Righteousness: this is that which Stephen pleads, Acts 7. 42,43. Oh house of Israel, you have not offered to me s [...]am beasts; but you had the Tabernacle of Moloch, &c. but they could not bear with Stephen when he came to this: So our Saviour Christ tell's them, They have made my House a den of thieves. Those among you that are given to injustice, drunken­ness, or other scandalous wayes, this, or that, I tell you, God re­quires not your Sacrifices, but Obey my voy [...]e, that I may be your God: this is the thing God aime's at. As for our external wor­ship [Page 36] it ought indeed to be according to the Rule, but this may be, and yet as it is in Isai. 1. 13,14,15. Your Incense is an abomination, and your solemn meetings iniqui [...]y, my soul hates them, saith the Lord, they are a trouble unto me, and when ye make many Prayers I will not hear them, your hands are full of blood, &c. It would be a dreadful thing if God should say to any of us that are full of duties, and concerning our Sabbaths, Lords Supper, our Fasts, our Feasts, I am weary of your Worship, bring no more vain Oblations, &c. God forbid that we should forget the internal part of worship, whilest we are exercised in the external. Amos 5. 21. I hate and despise your feasts, I will not smell in your solemn Assemblies. Look not onely to external regularity, but look we unto inward piety, lest God hate and despise our Worship. Joshua (saith God) Why lyest thou upon the ground? Chap. 7. 10,11. Israel hath sinned, and trans­gressed my Covenant, &c. we have been much in fastings, and in external duties many years, but what reformation is there? are we brought sny more unto the Rule in Church and State? I beseech you know, that God aimes at Obedience as the internal substantial part of his Worship.

Instr. 4. That the external Order of the Gospel (Church-or­der) is no other then the external Throne of Christ Jesus. Wor­ship that is mixt, partly Divine, and partly Humane, this is so much defilement in Gods Worship; but when it is according to the Rule, that is Christs Throne. Satan hath his throne, that is where Antichrist reignes; and Christ hath his Throne, that is where his Institutions are in force: there Christ fits as Lord. If the Polity be according to the Gospel, Jesus Christ is there ac­knowledged Lord, and there is never a Member but is a Subject: there must be an Order, and according to that Order there must be subjection: do you think it an easy thing to be subject to Order? Remember it was matter of tryal to those that-came out of Egypt, and through the Sea (as we have done) yet there were men of re­nown that could not bear Church-Order. Let me tell you, it is a greater matter to be subject to Order, then to come over the Seas, or to endure the troubles of a Wilderness; many will bear a Prison, before they will endure the Government of Christ, and Gospel­order in his Church.

[Page 37] Use 2. Of Exhortation to us all (in our Churches especially) to sanctifie God according to this truth, viz. That our polity may be a Gospel-polity, and may be compleat according to the Scrip­tures, answering fully the Word of God: this is the work of our generation, and the very work we engaged for into this Wilderness; this is the scope and end of it, that which is written upon the forehead of New-England, viz. The compleat walking in the Faith of the Gospel, according to the Order of the Gospel.

1. And for your direction; first, remember that we have the pa­tern in the mount; I mean, we have the Scripture as a Rule, and you have the Platform of Church-Discipline given to you in way of Council, as the Confession of our Faith to this way of Church­government: you know in what manner it was; that which (for the substance of it) ownes the cause Congregational: if any are departed from it, let them look to it, I know none of the Elders that have receded from it. It was given many years ago as the Confession of our Faith, to this Country, and to the World: it is distinct from the Episcopacy, and from the Presbyterian way, form the Morellian way, from that of Separatism: and it is for the sub­stance of it precisely the way Congregational. And as David said to Solomon, 1 Chron. 28. 10,11. I give unto thee the patern of the House of God, &c. what God will do with us he knows best; David lived not to build the Temple himself, but he left the patern thereof to his Son Solomon: And so we have the patern, only this is complained of, that it is not practised, though we have had it many years ago; now practice is the end of Doctrine.

2. Consider, that we are all concerned in this service, I mean in setting up the Throne of Christ. Moses is concerned, and it is his commendation that he was a man of God, who erected the Tabernacle, and set up the Worship of God according to the Pa­tern in the Mount: and so David and Solomon &c. [...] Solomon my Son, if thou doest hold here, the Lord will be with thee (and let the Churches look to it, we are all concerned herein, our Fidelity in this cause is our Crown; see that it be not taken from us.

3. It is a matter of very good Policy; times of trouble & danger may approach: and we read in Ezr. 3. 3. that they set the Altar upon [Page 38] its Bases, for fear was upon them, because of the people of the land: one means to secure them from fear in time of trouble, was with the first to proceed with the things of Religion, and to be in good earnest to settle them. 1 Chron. 28. 20,21. Do it (saith David unto Solomon) and the Lord God, even my God will be with thee: and not only so, but the priests, & the princes, & the people will be with thee, &c. But when Solomon falls off from God's Worship, then ariseth against him the spirit of Hadad, and the spirit of Rezin, and the spirit of Ierob [...]am &c. 1 Kings 11. It is a great point of policy, in troublesome times, viz. the attending to the Cause of Religion, Without Order the Ark could not move in Davids time, but you see what trouble follows upon it; and Churches cannot like­wise move, untill the Order of the Churches be proportionably settled: Haggai 1. 5,6. Now therefore saith the Lord of Hosts, con­sider your wayes; when the Worship of God was neglected, things went ill with them; You have sown much, and bring in little; ye eat, but ye have not enough; and again ver. 7 ^th. Thus saith the Lord of Hosts, consider your wayes: and in Chap. second, they do hearken to him, the Lord stirred up the spirit of Zerubbabel, and Josuah, and from the time that they set themselves about the work of the Lord, all things went well with them. How farre the drought, and the last years and other troubles are here considerable, refer­ring to our selves, let the Scripture be the interpreter. The mat­ters of outward prosperity have much dependance upon the car­rying on the cause of Religion, and that according to the Order of the Gospel, or by the Scripture-patern; our safety lies in keeping there, not turning to the right hand, nor turning to the left hand. In Exod. 39. you have it mentioned about ten times in that Chapter in way of Commendation, that what was done was so according as the Lord had Commanded Moses. Let this stand with us I beseech you (beloved) that for the motion of Elders, of Brethren, of Councils, of Magistrates, of Churches, settle the same as the Lord hath Commanded, i. e. according to Scripture-pre­script and patern; we are then a safe People.