Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	ghost_n	holy_a	trinity_n	2,581	5	9.6972	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

communicated unto Christs humane nature Christ there is a communion reall and personall the Graces created and finite are really communicated to Christs humanity as his wisedome knowledge holinesse c. but the gifts which are infinite and peculiar unto God as to be omnipotent omni-present knowing all things c. are imputed only personally As the man Christ is omnipotent omni-present knowing all things but not the Manhood of Christ for our blessed Saviour saith that the Son himselfe that is in his humanity knoweth not the day and houre of his comming to Judgement Mat. 13. 32. And this is further to be considered that the Manhood communicateth not any property to the God-head of Christ really for the Divine nature receiveth nothing but giveth all but only personally ●in concreto non in abstracto As Mary is called the Mother of God-Christ not of his God-head and God suffered for us but not the God-head but the Diety of Christ communicateth to his Humanity both really and personally SECT 7. Hereticks condemned touching Christs Divine Nature HEre then are condemned all such Hereticks which erre touching the Divine and Human nature of Christ 1. As touching Christs divine Nature some utterly denying it making Christ a meere man and not to have been before he was conceived in the Virgin Mary which was the Heresie of Corinthus and Ebion contrary to Scripture which saith that the Word which was made flesh was in the beginning Joh. 1. 1. 2. Them that would have another Nature in Christ besides his Human but not of the same substance with God yet of an higher nature then any creature as Carpocates and Arius but our blessed Saviour himselfe saith I and my Father am one Joh. 20. 30. 3. Them that affirme that Christ besides his Human nature consisted of a Divine yet not begotten of the Father but makeing one Person with the Father as well as being of one substance so the Sabellians and Patro-passians whereas the Apostle saith God sent his Son made of a woman Gal. 4. 4. the Person then of the Son and not of the Father was made man for us SECT 8. Touching Christs human nature 1. IT condemneth all such as affirme that Christ was not a true man but only in outward appearance as the Manaches and The like touching his Human nature Mertionites who are confuted by Christs owne words Luk. 24. 29. Handle me and see me for a Spirit hath not flesh and bones as ye see me have with 1 Cor. 15. 47. Act. 2. 22. 1 Tim. 2. 5. 2. Those which hold that Christ had not his flesh of the Virgin Mary but brought it with him from Heaven contrary to the Apostle who saith that he was made of the seed of David according to the flesh Rom. 1. 3. 3. Those who hold that Christ had a true Human nature but in respect of his body only as Apollonaris of La●dicea who is convinced by the words of our Saviour Mat. 26. 38. My soule is heavie unto the death 4. Those who grant that Christ tooke upon him our whole Nature but not our human infirmities for the Apostle teacheth the contrary that Christ was in all things tempted in like sort as we are yet without sinne Heb. 4. 15. For infirmities are of two sorts Personall and Naturall SECT 9. Of Personall and Naturall infirmities 1. SOme are Personall as blindnesse sicknesse diseases as Leprosie c. and these Christ was not subject unto 2. There are Naturall infirmitios which doe belong to the whole Human nature as wearinesse hunger griefe and such like and these our blessed Saviour undertooke that he might in all things be like unto us Heb. 5. 2. which is also evidenced Mat. 4. 2. where it is said that after he had fasted forty dayes and forty nights he was afterwards an hungred and Mat. 26. 38. where himselfe confesseth that his soule was exceeding sorrowfull even to the death c. 5. Those that hold that Christ had a true Human Nature but after the uniting thereof with the God-head it was absorpt of his Divine Nature which only remained and this was the Heresie of Swen●feildius But we are otherwise taught in the Scriptures that Christ ascended up in a true visible Human Body and that he shall with the same returne again into the world at the last day Act. 1. 11. 6. Those who hold that the Divine Nature of Christ causeth his Humanity which by the property of its owne nature which The Luthreans error it retaineth for ever can be but in one place at once to be every where which is the opinion of the Luthreans their reason being this viz. because say they the God-head being every where maketh the Humanity for the union sake partakers of its glory To which we answer SECT 10. The Luthreans confuted 1. THat the Assertion concludeth a contradiction for how doth Christs human nature retain the naturall property thereof for ever in being but in one place at once if it be every where by vertue of the God-head 2. If by vertue of this union the human nature can doe all things which the Diety doth then the human nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communion of the properties betwixt the two Natures of Christ but such as destroyeth not the true properties of either but if the property of the Diety were communicated to the humane nature to be every where the Humanity of Christ should be altered in nature being without the true property thereof which is to be but in one place at once 4. As the reason of this Assertion is not sound so the conclusion it selfe viz. of Christs omni-presence in his Humanity is contrary to the Scriptures where the Apostle Peter saith Whom the heavens must contain untill the time that all things must be restored Act. 3. 21. This which hath been spoken I suppose is sufficient to convince all such as deny the Divinity of Christ or that he is not equall with the Father and the Holy Ghost but least some curious Naturalists should not be herewith satisfied in the unity of the Trinity and the Trinity in unity relying more upon human or carnall reason then Scripture I will therefore recite the opinions of sundry men touching the Trinity and Vnity of the three Persons in the same by which they may be made unexcusable and also shamed out of their absurd Heresies and Blasphemies and so revoke them for ever SECT 11. Severall sorts of people proving a Trinity of Persons in the God-head 1. TO which purpose some of the Rabbins doe in the name Jehovah comprehend a Trinity for Jehovah say they betokeneth a God begetting or giving essence and if there be a God begetting there must also be a God begotten and because it is impossible but that betwixt the God begetting and the God begotten there should be a coeternall and substantiall love therefore in this name is also insinuated the Holy Ghost the God of

c. I am whatsoever was is or is to come It is also reported of a Heathen that being asked what God was said Quod semper est neque principium habens neque finem That which alwayes is having neither beginning nor ending It is also reported that upon the Temple of Apollo were written Tues intimating that such things as are mutable and changeable may rather be said not to be then be There is also the name Jehovah given unto God which signifieth the same with Eheje being added as more usuall and better knowne and it betokeneth two things principally viz. The Eternity Of his name Jehovah and alwayes being of God and his cause of being to all other things as the efficient cause from whom the formall cause through whom and the finall cause for whom all things are 2. It betokeneth Gods power in his goodnesse and truth the first in being able the second in being gracious and willing and third in being constant to fulfill his promise Fourthly this name Jehovah is also incommunicable to all other El●him which signifieth God is sometimes given to Angels sometimes to Judges c. but Jehovah is peculiar unto God so that of all names that are given unto God none doth more fully expresse what God is then the name Jehovah CHAP. II. Treateth of the opinion of the Anti-trenitarians and the confutation thereof THe opinion of the Anti-trenitarians is either to deny the Divinity of Christ or that he is not equall with the Father and the Holy Ghost That there is a God I have proved and it cannot be denyed by any who beleeve the Scriptures or are Rationall Now that Christ is God is also sufficiently confirmed That Christ is God by the Apostle Paul Col. 2. 9. In him dwelleth the fulnesse of the God-head bodily As also the testimony of John Chap. 1. 1 2 3. In the beginning was the Word and the Word was with God and the Word was God the same was in the beginning with God all things were made by him and without him was nothing made that was made In him was life and that life was the light of men c. with Col. 1. 16 17. For by him were all things created that are in heaven and earth visible or invisible whether they be thrones or dominions or principallities or powers all things were created by him and for him and he is before all things and by him all things consist as also Ioh. 5. 10. Phil. 2. 6. SECT 2. That the Holy Ghost is God THat the Holy Ghost is God is also proved by divers places of Scriptures as in Gen. 1. 2. where it is said that the Spirit of God moved upon the waters by which the creatures were fostered and formed as Job 26. 13. His Spirit hath garnished the heavens 2. Againe as God only created the world so likewise the renovation of the heart is only the work of God because it is a new creation as the Prophet termeth it Psal 51. 10. where he saith Create in me a new heart but this is also the work of the Spirit as it followes take not thy holy Spirit from me and againe in the 12. vers Hold me up with thy free Spirit intimating that without the aide and assistance of the blessed Spirit no divine work viz. as the creating of a new heart can be wrought or effected 3. It is Gods work to teach us his will and to bring us to eternall life but this is wrought by the Spirit as the Psalmist confesseth Psal 143. 10. in these words Teach me to doe thy will for thou art my God let thy good Spirit lead me into the land of righteousnesse in which place the Prophet confesseth that he could not doe the will of God without the assistance of the Spirit of God 4. The Holy Ghost is excellently proved to be God from that passage concerning Sampson where it is said The Spirit of the Lord came upon him Judg. 14. 5. but after his locks were polled it is also said that he knew not that the Lord was departed from him Judg. 16. 20. from whence we may gather that he that came upon him before was the same that departed from him then there called the Spirit of the Lord and so it is evident that the same that is called the Spirit of the Lord is also called the Lord. 5. It is also proved from Act. 5. where Peter reproving Annanias for his dissemulation saith Why hath Satan filled thy heart to lye to the Holy Ghost and to keep back part of the price of the Land c. Why hast thou conceived this thing in thy heart thou hast not lyed unto men but unto God Where comparing the fourth verse with the third it is evident that the lye which Annanias made to the Holy Ghost was made unto God as also Mat. 12. 31 32. 6. Our Saviour also testifieth as much Joh. 14. 15 16 17. I will pray the Father and he shall give you another Comforter How the Holy Ghost dwelt with the Apostles and not in them even the Spirit of truth I will not leave you comfortlesse I will come unto you by which words it is evident that the Comforter he spake of was himselfe for saith he he dwelleth with you and shall be in you As if he had said as I have formerly declared my selfe the first Person in creating of you and now the second Person in redeeming of you so when I am ascended into Heaven I will then shew my selfe the third Person in sanctifying of you I will not leave you comfortlesse I will come unto you He did then acknowledge himselfe to be the Comforter which he would send them SECT 3. Of the Vnity of the Trinity HAving thus procured the Trinity of Persons in the next place I will treat of the Vnity of them which is sufficiently proved by one Text of Scripture 1 Joh. 5. 7. There be three that beare record in heaven the Father the Word and the Holy Ghost and these three are one It is also confirmed by our Saviours answer to Philip Joh. 14. 8. 10 11. where desiring to see the Father is answered by Christ in these words Have I been so long with you and yet hast thou not knowne me Philip he that Christ equall with the Father hath seene me hath seene the Father how sayest thou then shew me the Father beleeve me that I am in the Father and the Father in me the words that I speake I speake not of my selfe but the Father that dwelleth in me he doth the workes beleeve me that I am in the Father and the Father in me Joh. 17. 21. I and The Holy Ghost one with the Father my Father am one Joh. 10. 30. And that the Holy Ghost is one with the Father and the Son we have also the testimony of our Saviour John 16. 1● where he promising the Holy Ghost to his Disciples saith He shall glorifie me for he shall

Beleevers and so also did the Fathers of the Church expound them words of our Saviour Hoc est corpus meum to be a figure of his body And there is none so childish but knoweth that the figure of Christ is not Christ himself nor the Picture of Peter Peter himself and yet neverthelesse we call the picture by the name of the party they represent as when we see the picture of Peter we say this is Saint Peter and yet we should take him to be a foole that should think this figure or picture to be the corporall body of Peter himself as he was living it being only the representation of him and so of any other SECT 6. IF a man therefore seeke health in the externall signe of the H●alth is not to be sought in the signe Sacrament he may be compared to a fond fellow who being very thirsty inquireth for an Al●-house whereupon one sheweth him an Ale-poole and telleth him there is Ale to be had the ●i●●y fellow understanding him that there was Ale in the poole o● signe sucketh it thinking thereby to quench his thirst 'T is so in the Sacraments for if we seeke health in the outward signe we suck the Ale-poole and labour in vaine but if we understand the Sacraments meaning and so seeke what they signifie and goe to the thing signified we shall surely finde perfect health in which sence the Sacrifices of the Jewes were well allowed and accepted of God but when they forgot the signification and sought their health and righteousnesse in the Sacrifice it self then were they abominable in the sight of God then he cryed out of them by his Prophets and so it is in all other ordinances As for the signe in the Sacrament Paul calleth it bread 1 Cor. 11. 23. Christ calleth the other the fruit of the Grape or Vine saying I will drink no more of the fruit of the Vine c. Mat. 26. 29. and further Nature doth teach us that the Bread and the Wine in the Sacrament retaineth their former nature for the bread mouldeth if it be kept long yea wormes breed in it and the poore Mouse runneth away with it and likewise the wine sowreth and therefore one commenting upon them words of our Saviour saith thus Why preparest thou teeth or belly Crede quod habes habes b●leeve thou hast eaten him and thou hast eaten him So that Christs words must be understood spiritually and not after the letter Obj. The Apostle saith He that eateth or drinketh unworthily eateth and drinketh his owne damnation now how should he be guilty of damnation which receiveth the Sacrament unworthily except it be the very body and blood of Christ which he receiveth Ans He that violently teareth the States Arms breaketh open the broad Seal committeth treason against the State or Common-wealth even so doth a man offend against Christs body and blood by abusing the Sacrament of his body and blood although Christ be no more present in the Sacrament then the Common-wealth is present in the Seale Armes Coyne c. Again the Apostle saith that he that prayeth or preacheth with his head covered dishonoureth his head and his head is Christ shall we therefore imagine that Christ is naturally in every mans head SECT 7. Of the change of the bread in the Sacrament Obj. A Arons Rod being changed into a Serpent Exod. 7. 13. is still called a Rod not because it was so but for that it had 〈◊〉 so In like manner the bread in the Sacr●ment being converted into the body of Christ is yet called bread because it was so before Ans If they can shew Scripture for the convertion of the bread into Christs body as there is an evident text for the changing of Aarons Rod into a Serpent they would say somewhat but untill they can doe that their errour can have no colour from hence 2. Aarons Rod is so called not only because it was Arons Rod before but for that it was to returne to be a Rod againe but they will not have the body of Christ to returne againe to bread Obj. Amongst the Israelites there was many wicked men which did drink of the water which did issue out of the rock which notwithstanding did not enter into the Land of Canaan but fell in the wildernesse so amongst Christians many doe eate and drink the body and blood of Christ which for their unbeliefe shall not enter into eternall life and so consequently wicked men and unbeleevers eate the very body and blood of Christ in his Sacrament Ans The Text maketh directly against that carnall and gross conceit for Christ saith of the bread which he brake to his Disciples This is my body which is the chief text they have to ground their fantasie So Paul saith the rock was Christ Like as then the rock was neither the body of Christ nor the water issuing from thence his very blood but only in signification and representation so the bread and wine in the Sacrament are lively and demonstrative significations or exhibiting signes of the body and blood of Christ to the faith of the receivers and no otherwise Obj. Though the body of Christ be visible yet in the Sacrament it lyeth hid under the forme of bread after the words of consecration so that only whitenesse remaineth Ans My former answer concerning the water which flowed out of the rock in the Wildernesse which was a signe of the same thing to the Fathers witnesse the Apostle who saith that rock was Christ 1 Cor. 10. 4. as the wine doth prefigure unto us the Lords Supper but the same water was also common for watering of Cattell and so by the same consequence the Cattell did drink Christ as the silly Mous● may eate of their Sacraments and so consequently have eternall life For our Saviour promiseth eternall life to them that ●a●● him Joh. 6. 51. O damnable doctrin SECT 8. AGain the name of a thing is given unto the signe because Why the name of the thing signified is given to the signe of the alience betwixt the thing signified and their signes for so Circumcision is the Covenant Gen. 17. 13. the Lamb is the Passeover Exod. 12. 43. the Dove the Holy Ghost Mat. 3. 16. the Rock Christ 1 Cor. 10. 4. the Sacrifice of the Law the putting away of sinne c. because such things were prefigured by them and in the same sence if Scripture be taken litterally then God is a man of warre Exod. 15. 3. and hath eyes eares nose mouth hands and feet which is contrary to Scripture Luk. 24. 39. where our Saviour saith that a Spirit hath not flesh and bones But God is a Spirit Joh. 4. 24. ergo he hath no such things these tearmes being only incerted as to suite with our capacities so that in some sort we might apprehend his manner of action and leportment towards us his creatures SECT 9. How the Body of Christ in the Sacrament is eaten 2.

we may read Luke 3. where he exhorteth the Jewes to bring forth fruits meet for repentance or as became penitent men and nor to think it were sufficient then to say they had Abraham to their Father in that the time was come that they must expresse that faith publickly themselves which was in Abraham and that if they refused so to doe that then rather then God would w●nt a people to professe him he would raise them out of the very stones that should effect it and this was in regard of the then so neare approach or manifestation of the person of Christ who was the light it selfe and thus each of these Baptismes did prefigure other untill it came to the highest pitch viz. the most glorious Baptisme of Christ viz. of the Holy Ghost and of Fire which was accomplished at the day of Penticost Act. 1. 2. 3. 4. at which time it was delivered in its full perfection SECT 8. Obj. BY your owne acknowledgement the Sacrament of Baptisme having attained its perfection it ought to be delivered now in that nature or else it is not punctually exhibited by him who doth administer it Ans That doth not follow for the gifts of the Holy Ghost Why the Holy Ghost was given in to that power to the Apostles at the ●east of Pen●icost was never given in that power and efficacy by the Apostles as was then by Christ that being a Baptisme which Christ did peculiarly promise to bestow upon his Disciples only to the end they might be inabled the better to carry on that great designe he had then to act by them as will appeare by our Saviours expressions Act. 1. 5. But yee shall be baptized with the Holy Ghost and with fire c. intimating them only whom he meant to impl●y as also ver 8. but yee shall receive power after that the Holy Ghost is come upon you and yee shall be witnesses unto me c. Obj. We read that whilst Peter pr●ached to Cornelius and his Kinsmen that the Holy Ghost fell upon them and that they spake with tongues and glorified God Ans But we read not that the Holy Ghost appeared in the VVhy miracles were p●●mitted shape of cl●ven tongues like as of fire c however the gift there spoken of was not the donation of Peter himselfe but of Christ neither can it be expected that the like gift of the Holy Ghost should be now given as was then by the Apostles in regard that such Miracles was only permitted for the bringing in of the Gospel into the world as also for glorifying Christs first comming in the flesh and albeit the Apostles had power to give the Holy Ghost yet did they not alwaies exercise it for when Peter baptized that number spoken of Act. 2. 41. it is not said that he gave the Holy Ghost with it neither is it said to be given to the Jaylor the Eunuch Lidia and many others Obj. In all the places you have named it is not said that the Holy Ghost was not given at the time of their Baptizing so that i● is only your suspicion that it was not given at that time Ans It is punctually proved Act. 8. in that passage concerning Baptisme admi●i●●red without the donation of the Holy Ghost Philip and the Samaritans whom he is said to have baptized ver 12. as also of Simon Magus ver 13. yet notwithstanding that baptizing them by Philip it is said that the Apostles being then at Jerusalem sent Peter and John unto them who is said in the 15. ver to pray for them that they might receive the Holy Ghost for as yet saith the text in the 16. ver he was not fallen upon none of them only they were baptized in the name of the Lord Jesus And in the 17. verse it is said that they laid their hands upon them and they received the Holy Ghost In which passage we may observe 1. That Philip did Baptize without the additionall gift of the Holy Ghost given with it 2. That it was not Johns Baptisme wherewith he did so baptize them but that of Jesus Christ and 3. That the Holy Ghost was given by other distinct parties after the Samaritans was so baptized by Philip. It is evident then that Philip did not give the Holy Ghost to them Samaritans whom he Baptized and therefore it must consequently follow and that of necessity that Philip either had not the power to give the Holy Ghost or else it was no usuall thing for to give it upon such occasions SECT 9. Obj. PHilip being but a Deacon peradventure had not the power to give the Holy Ghost to them Samaritans Ans If he had power to Baptize and not to give the Holy The Holy Ghost seldome given at the time of Baptisme Ghost it proves that such an one may Baptize as cannot give the gift of the Holy Ghost so that you are met with either way yea it doth plainly appeare by Scripture that the Holy Ghost was seldome or never given in the act of Baptisme but sometimes before Baptisme as at the Sermond made by Peter to Cornelius Act. 10. 44. and sometimes after Baptisme as in that fore-named passage of the Samaritans yea it is without dispute that such might Baptize who could not or at least did not give the gift of the Holy Ghost with it Instance in Philip as also in that passage touching Cornelius where Peter is not said to baptize them to whom he preached for the text saith he commanded that they should be baptized now whom was there present to command but either Cornelius or his Kinsmen or his six Brethren which came thither with him from Joppa and for Cornelius and Kinsmen to baptize one another is rediculous to imagine therefore it must needs follow that it was the six Brethren or some of them which had not Cornelius and his company formerly received the Holy Ghost 't is likely they could not have obtained it by any donation from them but whether them Brethren had the power to give the Holy Ghost or no it is apparent that divers have been baptized at which time the Holy Ghost hath not been given as in Acts 18. 8. c. by all which it appeares that Baptisme may be administred by them who could not or at the least did not give the Holy Ghost with it SECT 10. Obj. THe Apostle seemes to c●●●radict that Precept given by our Saviour unto t●●● Mat. 28. 19. willing them to baptize in the name of the Father Son and Holy Ghost it being the Apostles practise to baptize only in the name of the Lord Iesus as these Scriptures witnesse viz. Act. 2. 38. and 10. 48. 19. 5. 8. 16. Rom. 6. 3. Ans There is no question but the Apostles did follow that VVhy the Apostles baptized in the name of the Lord Jesus direction of our Saviour during the time he was resident in the flesh with them but after his ascention

subjection by incorporating your selves into Bodies Politick by that rule which Christ hath prescribed for that purpose viz. by the gate of Baptisme it being the externall meanes to inisiate you into the externall profession of Christ in his Church Militant your persons being as wel to conforme to the outward Government thereof as your Spirits to the inward Againe as in humane learning he that would be made compleat must first attaine to three degrees of knowledge viz. a good Gramarian a Rethorissian and a Logissian so is it in Spirituall knowledg to which there are also three degrees to be attained before one can be formed a compleat Christian viz. the knowledg of the old testament and the new testament and the Spiritual interpretation thereof And it is worthy of our best observation to consider the Mutuall Harmony of the Scriptures to attaine this Spirituall knowledge as aforesaid For in relation to this threefold knowledg we have a Trinity of persons in the Diety which co-opperate with them and are agreeable and proportionable to them Answerable to which there is also a threefold faith viz. A Fundamentall faith an historicall faith and a Justifying faith the first agreeing with God the Father as the Creator made knowne in the old Testament the second to the Sonne as a Redeemer in the new Testament and the third to the Holy Ghost in the Spiritualitie of the Letter in both of them The first aluding to the knowledg of God as he is in himselfe The 2. as he is in his Son and 3. as he is a Trinity in unity and an unitie in Trinity the 1. describing the Kingdom and government of God the father with his Angellicall Ministers the 2. the government of the Sonne with his Apostollicall Ministers And the 3. The Kingdome or government of the holyghost with his ministring Saints which is now approaching It is also worthy our observation what Sacraments of union and Correspondencie there we●●●●longing to those distinct Kingdomes and governments fro●●●ch as did not belong unto them As in the first under the law they had Circumcision as a badg of their profession under the Gospell or new Testament a baptisme of water in relation to Christ the 2. person as also a baptisme of the spirit in referrence to the third person the water baptisme being a badg of their outward profession as they were a Church millitant or an externall Church and the Spirituall baptisme in relation to their internall or Spirituall societie that of water baptisme being as it were a gate or inlet to the other there beiug also now as much reason why the Saints should be seperated and distinguished from the world and Antichristianisme as there was either before under or after the Law viz. in the Apostle time Againe the new Jerusalem which is now to descend is said to be adorned as a Bride adorned for her Husband which without all controversie cannot alude to any other thing then the primative purity of Gospel-ordinances yea the whole description of it doth evidence as much which to paralell in each particular would be too tedious I shall only hint some few observations of it viz. in that it is described to have walls and gates with its longitude latitude and altitude doth prefiguring a comlinesse decency and order to be admitted into it 3. In that there is said to be no Temple in it is meant that there shall not be a materiall one consisting of wood stone and gold as was in that of Jerusalem built by Solomon and the reason thereof followeth viz. because the Lord God Almighty and the Lambe are the Temple of it that is it doth consist of Saints in whom the Lambe Christ is ever present as also in that he hath opened Heaven in every place to faithful Beleevers 4. In that it is said to need no light of the Sunne or Moone to shine in it is meant of Ecclesiasticall or civill Government as now practised having its proper power and adornment in it selfe viz. from Christ and his Apostles 5. In that the Nations which are saved is said to walke in the light of it is meant that all such who are ordained to eternall life shall be conformable to the government of it in Doctrine Worship and Discipline 6. In that the Nations are said to bring their glory and honour unto it is meant that the Kings and Rulers of the earth shall hate Antichrist in each of his Hierarchies and destroy it in their dominions as also willingly lay downe their owne powers and become loyall subjects to Jesus Christ 7. In that the gates of the City are not said to be shut either by day or by night and yet none is to enter therein that is uncleane c. but such as are written in the Lambs Book of Life is meant that all manner of people may have recourse to the Churches of the Saints to heare the Word As Country-men may have leave to come into a City for Merchandise which admission into the City doth not make them Free-men in regard they are not inrolled in their Records so in like manner albeit the men of the world may have liberty to heare the Word preached amongst the Saints yet they are not thereby made members of their Society not being entred or inrolled a Saint in the Churches Records viz. not being incorporated by Baptisme into their Society or Body Politick 8. In that a cleare and pure River of water is said to proceed out of the Throne of God and of the Lambe is meant of the Spirit of Prophesie which shall be poured upon the Saints who shall be taught of God 9. In that it is said to run through the midest of the streets of the City is meant that the aforesaid Spirit shall be free for each Member of the Church to make use of as well one as other 10. In that on each side of the River is said to grow a tree of Life bearing twelve manner of fruits and yeelding her fruit every month and the leaves being for the healing of the Nations is meant that the Gospel shall flourish and spread it selfe into all Countries by vertue whereof they shall be healed of the leprosie of Antichristianisme Judisme and Heathenism Thus have I briefly discovered unto you the new or Spirituall Jerusalem hoping you will be willing in this day of Christs power to give up your selves as a free-will offering unto him by submitting unto his Kingly Government but I must tell you that at the present there is very small hopes of it in regard of your now condition which if I be not mistaken in as sure I am not may fitly be paralleld with these places of Scripture I shall first instance in that of Marke 14. 38. where our Saviour told his Disciples that their spirits was willing but their flesh was weake even so it is with you for you are awake in the Spirit but asleepe in the body you are awake in the spirituall worship of