CHRIST IESVS the Lord is the Summe and Center of all divine revealed truth, nei­ther is any thing to be prea­ched unto men, as an object of their faith, or necessary element of their salvation, which doth not, some way or other, either meete in him, or refer unto him. All Truths, especially divine, are of a noble and pretious nature; and therefore whatsoe­ver mysteries of his Counsell God hath been pleased in his Word to reveale, the Church is bound in her mini­sterie to declare unto men. And Saint Paul professeth [Page 2] his faithfulnesse therein, Act. 20.27. 1 Cor. 2.1, 2. 2 Cor. 4.5. 1 Cor. 4.1, 2. Eph. 4.20. T [...]tum Christiani nominis poud [...] & fruct [...]s M [...]rs Christi. Tertull. 2 Cor. 3.6, 14. Heb. 1.1. I have not shunned to declare un­to you all the Counsell of God. But yet all this Coun­sell (which elsewhere he ca [...]s [...], the testimonie of God) he gathers together into this one conclusion, I determined not to know any thing amongst you, that is, in my p [...]eaching unto you to make discovery of any other knowledge, as matter of consequence or faith, but onely of Iesus Christ, and him crucified. And therefore Prea­ching of the Word is called preaching of Christ, and Mi­nisters of the Word, Ministers of Christ, and learning of the Word, Learning of Christ, because our Faith, our Workes, and our Worship (which are the three essentiall elements of a Christian, the whole dutie of man, and the whole will of God) have all their foundation, growth, end, and vertue only in and from Christ crucified. There is no fruit, weight, nor value in a Christian title, but on­ly in and from the death of Christ.

The Word in generall is divided into the Old and New Testament, both which are the Quid est quod di [...]itur Testa­mentum vetus, nisi occultatio novi? & quid aliud quod di­citur novum nisi veteris Revela­tio. Aug. De Civ. Dei, l. 16· c. 26. hoc occultabatur in veteri Testa­mento pro tem­porum dispensa­tione justissima, quod revelatur in novo. Id. De pec. incrit. & re­miss. l. 1. c. 11. Et tom▪ 4. De Catech. rud cap. 4. [...]. Iustin. Ma [...]tyr. Mat. 5.17. Mat. 7.12. Luk. 16.16, [...]1. Luk 9.28. Hilar. ca [...]. 17. in Math. S. Ambr. li. 7. in Luc. Ioh. 1.17. same in substance, though different in the manner of their dispensations, as Moses veild differ'd from himselfe unveild. Now that Christ is the substance of the whole New Testament, containing the Historie, Doctrine, and Prophesies of him in the administration of the latter ages of the Church, is very manifest to all. The old Scriptures are againe divi­ded into the Law and Prophets (for the historicall parts of them doe containe either typicall prefigurations of the Evangelicall Church, or inductions and exemplary demonstrations of the generall truth of Gods justice and promises, which are set forth by way of Doctrine and Precept in the Law and Prophets.) Now Christ is the summe of both these, they waited upon him in his trans­figuration, to note that in him they had their accomplish­ment. First, for the Law, hee is the substance of it, hee brought Grace to fulfill the exactions, and Truth to make good the prefigurations of the whole Law. The [Page 3] ceremoniall Law he fulfilled and abolished, the morall Law hee fulfilled and established; that his obedience thereunto might be the ground of our righteousnesse, and his Spirit and grace therewith might bee the ground of our Obedience. And therefore it is called the Law of Christ. 2 For the Prophets, he is the Summe of them too, Gal. 6.2. Act 10.43. 1 Pet. 1.10.11. Ioh. 5.39. for to him they give all witnesse. He is the Author of their Prophesies, they spake by his Spirit; and he is the object of their Prophesies, they spake of the grace and salvation which was to come by him. So that the whole Scriptures are nothing else but a Testimonie of Christ, and faith in him, of that absolute and universall necessitie which is laid upon all the world to beleeve in his name. It is not onely necessitas praecepti, 1 Ioh 3.23. because wee are there­unto commanded, but necessitas medii too, because he is the onely Ladder betweene earth and heaven, the alone mediator betweene God and man, in him there is a finall and unabolishable covenant established, Act. 4.12. and there is no name but his under heaven by which a man can be saved.

In consideration of all which, & for that I haue formerly discovered the Insufficiency of any either inward, or outward principle of mans happinesse, save only the Life of Christ, I have chosen to speake vpon this Psalme, and out of it to discover those wayes, whereby the Life of Christ is dispenced & administred towards his Church. For this Psalme is one of the cleerest and most compen­dious prophesies of the Person and Offices of Christ in the whole Old Testament, and so full of fundamentall truth, that I shall not shunne to call it Symbolum Davi­dicum, the Prophet Davids Creed. And indeed there are very few, if any, of the Articles of that Creed, which we all generally professe, which are not either plainely ex­pressed, or by most evident implication couched in this little modell. First, the Doctrine of the Trinitie is in the first words; The Lord said unto my Lord. There is Iehovah the Father, and My Lord, the Sonne, and the [Page 4] sanctification or consecration of him, which was by the Holy Ghost; by whose fulnesse he was anointed unto the Offices of King and Priest, for so our Saviour himselfe expounds this word Said, by the sealing & sanctification of him to his office, Ioh. 10.34, 35, 36. Then wee have the Incarnation of Christ, in the word, My Lord, together with his dignitie and honor above David (as our Savior himselfe expounds it, Matth. 22.42.45.) Mine, that is, my Sonne by descent and genealogie after the flesh, and yet my Lord too, in regard of a higher sonship. We have also the S [...]fferings of Christ, in that he was consecrated a Priest, v. 4. to offer up himselfe once for all, and so to drinke of the brooke in the way. Wee have his Eluctation and conquest over all his enemies, and sufferings, his re­surrection, he shall lift up his head, his Ascension and Inter­cession, sit thou on my right hand. And in that is comprised his Descent into Hell by S. Pauls way of arguing, That he ascended, what is it but that hee descended first into the lower parts of the earth? Eph. 4.9. Wee have a Holy Ca­tholick Church, gathered together by the Scepter of his Kingdome, and holding in the parts thereof a blessed, and beautifull Communion of Saints, The Lord shall send forth the Rod of thy strength out of Sion; Rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power in the beauties of holinesse, from the wombe of the morning, thou hast the dew of thy youth. Wee have the last Iudgment, for all his enemies must bee put under his feete, (which is the Apostles argument to prove the end of all things, 1 Cor. 15.25.) and there is the day of his wrath, wherein he shall accomplish that judgment over the heathen, and that victorie over the Kings of the earth, ( who take counsell and bandie themselves against him,) which he doth here in his word beginne. We have the Remission of sinnes, comprised in his Priesthood, for hee was to offer Sacrifice for the remission of sinnes, and to put away sinne by the Sacrifice of himselfe, Eph. 1.7. He. 9.26. [Page 5] Wee have the Resurrection of the Bodie, because he must subdue all his enemies under his feete, and the last enemie to bee subdued is death, as the Apostle argues out of this Psalme, 1 Cor. 15.25, 26. And lastly, wee haue life everlasting, in the everlasting merit and vertue of his Priesthood, Thou art a Priest for ever after the order of Melchisedek, and in his sitting at the right hand of God, whither he is gone as our forerunner, and to prepare a place for us, Heb. 6.20. Ioh. 14.2. and therefore the Apostle from his sitting there, and living ever inferreth the perfection and certaintie of our salvation, Rom. 6.8.11. Rom. 8.17. Eph. 2.6. Col. 3.1, 2, 3, 4. 1 Cor. 15.49. Phil. 3.20, 21. 1 Thess. 4.14. Heb. 7, 25. 1 Ioh. 3.2.

The Summe then of the whole Psalme, (without any curious or artificiall Analysis, wherein every man accor­ding to his owne conceite and method will varie from other) is this; The Ordination of Christ unto his King­dome, together with the dignitie, and vertue thereof, v. 1. The Scepter or Instrument of that Kingly power, v. 2. The strength and successe of both, in recovering, mau­gre all the malice of enemies, a Kingdome of willing sub­jects, and those in multitudes unto himselfe, v. 2, 3. The Consecration of him unto that everlasting Priesthood, by the vertue & merit whereof he purchased this Kingdome to himselfe, v. 4. The Conquest over all his strongest, and most numerous adversaries, v. 5, 6. The proofe of all, and the way of effecting it, in his sufferings and exaltation. Hee shall gather a Church, and hee shall confound his enemies, because for that end he hath finished, & broken through all the sufferings which hee was to drinke of, and hath lifted up his head againe.

Vers. 1. The Lord said unto my Lord, Sit thou at my right hand, untill I make thine enemies thy footstoole.

Here the Holy Ghost beginnes with the Kingdome of Christ, which hee describeth and magnifieth; [...] By his [Page 6] unction and obsignation thereunto, The Word or Decree of his Father. The Lord said. 2 By the Greatnesse of his person in himselfe, and yet neernesse in bloud and nature unto us. My Lord. 3 By the Glorie, power, and heaven­linesse of this his Kingdome, for in the administration thereof he sitteth at the right hand of his Father. Sit thou at my right hand. 4 By the Continuance and Victories thereof. Vntill I make thy foes thy footstoole.

The Lord said. Some read it, certainly or assuredly said, by reason of the affinity which the originall word hath with Amen (from which it differs onely in the transposition of the same radicall letters.) Which would afford this observation by the way; That all which Gods saies of or to his Sonne is very faithfull & true. For which cause the Gospell is by speciall Emphasis called, The Word of Truth, Eph. 1.13. and [...], A faithfull saying, worthy of all acceptation, 1 Tim. 1.15. Or most worthy to be beleeved, and embraced. (For so the word [...] and [...], being applied unto the Gospell, signi­fie, Ioh. 1.12. Ioh. 3.33. Act. 17.11. Being opposite unto [...], Act. 13.46.)

But the principall thing here to bee noted is, The Decree, appointment, Sanctification, and sealing of Christ unto his Regall Office. For the Word of God in the Scripture signifies his Blessing, Power, P [...]easure, Ordi­nation. Man liveth not by bread alone but by every word which proceedeth out of the mouth of God, Matth. 4.4. That is, by that command which the creatures have re­ceived from God to nourish by, that Benediction and Sanctification which maketh every Creature of God good unto us, 1 Tim. 4.5. Gods saying is ever doing something, his words are operative, and carry an uncti­on and authoritie along with them.

Whence we may note, That Christs Kingdome belongs to him not by usurpation; intrusion, or violence, but legally, by order, decree, investiture from his Father. All Kings [Page 7] raigne by Gods providence, but not alwayes by his ap­probation. They have set up Kings but not by mee; they have made Princes, and I knew it not, Amos 8.4. Tertull. Apolog. Ca [...]. 30. & ad Sc [...]pulam, cap. 5. Dan. 7.14. Matth. 11.27. Ioh. 17.2. But Christ is a King both by the providence, and by the Good will and immediate Consecration of his Father. He loveth him & hath given all things into his hand, Ioh. 3.35. He judgeth no man, but hath committed all judg­ment to his Sonne, Ioh. 5.22. That is, hath entrusted him with the oeconomie and actuall administration of that power in the Church, which originally belonged unto himselfe. He hath made him to be Lord and Christ, Act. 2.36. Hee hath ordained him to bee Iudge of quicke and dead, Act. 10.42. Hee hath appointed him over his owne house, Heb. 3.2.6. He hath crowned him & put all things in subjection under his feete, Heb. 2.7, 8. Hee hath highly exalted him, and given him a name above every name, Phil. 2.9. Therefore hee calleth him My King, set up by him upon his owne holy hill, and that in the vertue of a solemne decree, Psal. 2.6, 7.

But wee must here distinguish betweene Regnum na­turale, Christs naturall Kingdom which belongeth unto him as God coessentiall, and coeternall with his Father: and Regnum oeconomicum, his Dispensatory Kingdom, as he is Christ the Mediator, which was his, not by Nature, but by Donation and unction from his Father, that hee might be the Head of his Church, a Prince of Peace & a King of Righteousnesse unto his people. In which respect he had conferr'd upon him all such meete qualifications as might fit him for the dispensation of this Kingdome. 1 God prepared him a Bodie, or a Humane nature, Heb. 10.5. and by the grace of personall and Hypostatica [...]l union caused the Godhead to dwell Bodily in him, Col. 2.9. 2 He anointed him with a fulnesse of his Spirit; not such a fulnesse as Iohn Baptist and Stephen had, Luk. 1.15. Act. 7.55. which was still [...], the fulnesse of a measure or vessel, a fulnesse for themselves only, Eph. 4.7. [Page 8] 1 Cor. 12.11. Rom. 1 [...].3. But a fulnesse without measure, like the fulnesse of light in the Sun, or water in the Sea, which hath an unsearchable sufficiency and redundancie for the whole Church, Ioh. 3.34. Eph. 3.8. Mal. 4.2. So that as hee was furnished with all Spirituall Endow­ments of Wisedome, judgment, power, love, holinesse, for the dispensation of his owne Office, Esai. 11.2.61.1. So from his fulnesse did there runne over a share and portion of all his graces unto his Church, Ioh. 1.16. Col. 2.19. 3 He did by a solemne and publike promul­gation proclaime the Kingdome of Christ unto the Church, and declare the decree, in that heavenly voice which came unto him from the excellent glorie, This is my beloved Son in whom I am well pleased, heare yee him, Psal. 2.7. Matth. 3.17.17.5. 2 Pet. 1.17. 4 Hee hath given him a Scepter of Righteousnesse, & hath put a sword in his mouth and a rodde of iron in his hand, made him a Preacher and an Apostle, to reveale the secrets of his bosome, and to testifie the things which hee hath seen and heard, Heb. 1.8. Revel. 1.16.2.16. Psal. 2.9. Esai. 16.1. Heb. 3.1. Ioh. 1.18. Ioh. 3.11, 12.32, 34. 5 Hee hath honoured him with many Ambassadors, and servants to negotiate the affaires of his Kingdome, some Apostles, and some Prophets, and some Evangelists, and some Pastors and teachers, for the perfecting of the Saints, for the worke of the Ministerie, and for the Edifying of his Bodie, 2 Cor. 5.20. Eph. 4.11, 12. 6 Hee hath given him the soules and consciences of men even to the utter­most parts of the earth for his possession, and for the territories of his Kingdome, Psal. 2.8. Ioh. 17.6. 7 Hee hath given him a power concerning the Lawes of his Church. A power to make Lawes, the Law of Faith, (as S. Paul cals it, Rom. 3.27.) Mark. 16.15, 16. A power to expound Lawes, as the morall Law, Matt. 5. A power to abrogate Lawes, as the Law of Ordinances, Col. 2.14. 8 Hee hath given him a power of judging and [Page 9] condemning enemies, Ioh. 5.27. Luk. 19.27. Lastly, hee hath given him a power of remitting sinnes, and sealing pardons, which is a roiall prerogative, Matth. 9.6. Ioh. 20.23. And these things belong unto him as hee is [...], as well Man as God, Ioh. 5.27. For the workes of Christs mediation were of two sorts. Opera ministerii, workes of service, and ministerie, for he tooke upon himselfe the forme of a servant, and was a Minister of the Circumcision, Phil. 2.8. Rom. 15.8. and Opera Potestatis, workes of Authoritie and government in the Church. All power is given unto me in heaven and earth, Matth. 28.18.

The Qualitie of this Kingdome is not Temporall or Secular, over the naturall lives or civill negotiations of men; He came not to be ministred unto, but to minister, his Kingdome was not of this World, he disclaimed any civill power in the distribution of lands and possessions, he with-drew himselfe from the people when by force they would have made him a King, and himselfe, that in this point hee might give none offence, payed tribute unto Cesar, Matth. 20.28. Ioh. 18.36. Luk. 12.13, 14. Ioh. 6.15. Matth. 17.27. But his Kingdome is Spirituall, and heavenly over the soules of men, to binde and loose the conscience, to remit and retaine sinnes, to awe and over-rule the hearts, to captivate the affections, to bring into obedience the thoughts, to subdue and pull downe strong holds, to breake in pieces his enemies with an iron rod, to hew and slay them with the words of his mouth, to implant fearfulnesse and astonishment in the hearts of hypocrites, and to give peace, securitie, protection and assurance to his people.

The way wherby hee enters upon his Kingdome is ever by way of Conquest. For though the Soules of the Elect are his, yet his enemies have the first possession, as Canaan was Abrahams by Promise, but his seeds by Victorie. Not but that Christ proclaimes peace first, but [Page 10] because men will not come over nor submit to him without warre. The strong man will not yeeld to bee utterly spoiled and crucified upon termes of peace.

Hence then wee may first learne the great Authoritie and Power of this King, who holds his Crowne by immediate tenure from heaven, and was after a more excellent manner than any other Kings therunto decreed and anointed by God himselfe. Much then are they to blame who finde out wayes to diminish the Kingdome of Christ, and boldly affirme, that though a King hee could not but bee, yet hee might have been a King without a Kingdome, a King in personall right, without subjects or territories to exercise his regall power in; A King onely to punish enemies, but not a King to governe or to feed a people. But shall God give his Sonne the uttermost parts of the earth for his possession, and shall men withhold it? shall God give men unto Christ ( Thine they were & thou gavest them unto me. Ioh. 17.6.) and shall they detaine themselves from him? what is it that he gives unto his Sonne but the soules, the hearts, the very thoughts of men to bee made obedient unto his Scepter? 2 Cor. 10.5. and shall it then bee within the compasse of humane power to effect, as it is in their pride to maintaine, fieri posse ut nulla sit Ecclesia? We know one principall part of the Kingdome and power of Christ is to cast downe imaginations, and every high thing that exalteth it selfe against the knowledge of God, and that not onely unto conviction, but unto obedience, as the Apostle shewes: to send such gifts of the Spirit unto men as should benefit the very Rebellious, that God might dwell amongst them, Psal. 68.18. for in as much as Christ came to destroy the workes of the devill, that is, sinne (as the Apostle shewes, 1 Ioh. 3.8. Ioh. 8.41.44.) and in their place to bring in the worke of God, which is faith in him (for so that grace is frequently sti­led, Ioh. 6.29. Phil. 1.29. Col. 2.12.) Therfore it is re­quisite [Page 11] that none of Satans instruments, and confede­rates, such as the hearts of naturall men are, should be to strong for the grace of Christ.

But what then, Illud n [...]scio quo mo [...]o dica [...]ur fr [...]st [...]a Deu [...] nisi vos [...]: si [...]nim Deus [...] volu [...]us; Ad c [...]d [...]m quippe miseri­cu [...]diam per [...]in [...]: ut [...]. A [...]g. Tom. 4. Ad [...]. Lib 1. qu. 2. Ag [...] in cordibus [...]word minum e [...]iam motum [...] Id. de Grat. & I [...]b. A [...]. c. 21. doth Christ compell men against their wills to become subiect unto him? No, in no wise. He hath ordered to bring them in by a way of volunta­rinesse and obedience. And herein is the wisedome of his power seen that his grace shall mightily produce those effects in men, which their hearts shall most obediently and willingly consent unto; that hee is able to use the proper and genuine motions of second causes to the producing of his owne most holy, wise, and mercifull purposes. As wee see humane wisedome can so order, moderate, and make use of naturall motions, that by them artificiall effects shall be produced; as in a clock the naturall mo [...]ion of the weight or plummet causeth the artificiall distribution of houres, and minutes; and in a mill the naturall motion of the winde or water, causeth an artificiall effect in grinding the corne: How much more then shall the wisedome of Almighty God, whose weaknesse is stronger, and whose foolishnesse is wiser than men, be able so to use, incline and order the wils of men, without destroying either them or their liberty, as that thereby the Kingdome of his Sonne shall be set up amongst them? so that though there be still an habituall, radicall, fundamentall indetermination and indifferencie unto severall wayes (unto none of which there can bee a Compulsion) yet by the secret, ineff [...]ble, and most sweete operation of the Spirit of grace, opening the eyes, 2 Cor. 4 6. Eph. 1.17, 18. Act. 26.18. 1 Ioh. 2.77. Ioh. 16 8. Gen. 9.27 Act. 16 14. Ier. 3 [...].18.33. Ezek. 36.26, 27. 1 Ioh. 5.20. Psal. 119.34.3 [...] convincing the judgment, perswading the affections, enclining the heart, giving an understanding, quick­ning and knocking the conscience, a man shall be swayed unto the Obedience of Christ, and shall come unto him so certainely as if he were Drawen, and yet so freely as if he were left unto himselfe. For in the calling of men by the word there is a Trahere, and a Venire. The Father draw­eth, [Page 12] and the man commeth, Ioh. 6.44. That notes the efficacie of grace, Nol [...] cogitar [...] invitum trahi, trahitur animus, & amore. Aug. Tract 26. in Iohan. and this the sweetnesse of grace. Grace worketh strongly, and therefore God is said To Draw, and it worketh sweetly too, and therefore man is said to Come.

Againe, from hence wee learne our Dutie unto this King, the honor and subjection which is due unto him. The Father committeth all Iudgment to the Sonne, that is, hath anointed him with the office, and abilities of a King (for judgment stands for the whole duty of a King. Psal. 72.1. and is therefore frequently attributed unto the Messias, Esai. 42.1.4. Ier. 23.5. Ier. 33.15.) And from thence our Saviour inferres that all men should honour the Sonne, even as they honour the Father, Iob. 2.22, 23. with the same worship, reverence & subjection. For God hath highly exalted him, and given him a name above every name, That at the name of Iesus, that is, unto that holy thing, unto the power and Scepter of that divine Person, which is unto us so comfortably ma­nifested in a name of salvation, Every knee should bow, &c. Phil. 2.9, 10. This Dutie the Psalmist expresseth by kissing the Sonne. Which denoteth unto us 3 things: I Love. For a kisse is a symbole and expression of love, and therefore used by the primitive Christians in their Feasts of Love, and after prayer unto God, and often­times enjoyned by S. Paul as an Expression of Christian Love. Act 3.16. [...]. Iustin Martyr. Apol. 2. Osculum pacis orationis signa­culum, quae oratio cum di­ [...]ortio Sancti [...]sculi integra, &c. Tertull. de Orat. Insomuch that it was a proverbiall speech amongst the Heathen, see how these Christians doe love one another. And this is a Dutie which the Apostle re­quires, under paine of the extremest curse that can light upon a man, to Love the Lord Iesus Christ, 1 Cor. 16.22. Eph. 6.24. And if any man, saith our Savior, Loveth Father or mother more than me, he is not worthy of me, or Sonne or Daughter more than me, hee is not worthy of me, Matth. 10.37. That is, hee is utterly unqualified for the benefit of my mediation. For hee that hath good by me [Page 13] cannot choose but love me, Luk. 7.47. 2 To kisse in the Scripture phrase noteth [...], ut vulgus super fli [...]osus [...]olet, m [...]num ori ad­m [...]v [...]ns, osculum labiis pre [...]it. M [...]nut. Felix, in Octavio. In ado­rando d [...]xtram ad osculum re­s [...]imus. [...]li [...]. lib. 28. cap. 2. [...], &c. Lucian. de Saltatio [...]e. Worship and Service. Let the men that Sacrifice kisse the Calves, Hos. 13.2. Iob 31.26, 27. And thus wee finde the foure beasts, and the foure and twentie Elders, and every Creature in heaven and on earth, and under the earth, worshipping the Lambe, and ascribing blessing, honor, glorie, and power unto him, Revel. 5.8.14. 3 To kisse is an expression of Loialtie and Obedience, thus Samuel kissed Saul when hee had anointed him King over Israel, 1 Sam. 10.1. And therefore the [...]. A [...] tutoris im­pe ium cunctus populus obediet. Hieron. Septuagint, and Hierom, and from them our Translators, render the word which sig­nifieth to kisse, by being obedient or ruled by the words of Ioseph, Gen. 41.40. And this likewise is a dutie which wee owe unto Christ to be obedient to him, to bee ruled by his mouth, and by the Scepter of his mouth, that is, by his word, which is therefore called the Law of Christ, because it hath a binding power in it. Wee are com­manded from heaven to heare him, Matt. 17.5. And that too under paine of a curse, every soule which will not heare that Prophet, shall be destroyed from among the people, Act. 3.23. Wee should learne therefore to take his Commands as from God, for he speaketh his Fathers words, and in his name, Deut. 18.19. Ioh. 3.34. When Ahasuerus Commanded Haman to put on the Crowne upon Mordecai, hee presently executed the Kings pleasure, and honored his greatest enemie, because the King required it: Now God hath made Christ our King, and hath crowned him with honor and Majestie (as the Apostle speakes) and requires of us to kisse this his Sonne, and to bow unto his name; and therefore bee wee what wee will, Princes, or Judges, or great men of the world, (who rejoyce in nothing more than in the name of wisedome) this is our Wisedome, and dutie, Psal. 2.10, 12. It is too ordinary with great men to bee regardlesse of God and of his waies. Yet wee see the [Page 14] wrath of God in his creatures, fire, tempest, pestilence, sword, sicknesse, makes no distinction between them and others, how much lesse will God himselfe make, when all crownes, and scepters, and dignities shall be resigned to him, and all men shall stand in an equall distance and condition before the tribunall of Christ, when no titles of honor, no eminencie of station, no treasures of wealth, no strength of dependencies, no retinue & traine of servants will accompany a man into the presence of the Lamb, or stand betweene him and the judgment of that great day. Wee know hee was a King that feared the presence of a persecuted Prophet, and hee was a Prince that trembled at the preaching of an Apostle in chaines. The word of God cannot bee bound, nor limited, it is the Scepter which his Father hath given him, and wee cannot without opē contestation against God resist his government therein over us. Hee that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me, saith our Saviour. It is Christ himselfe whose Ambassadors wee are, and with whom men have to doe in our mini­sterie. And hee will have it so: First, For our Peace: If God should speake againe by the Ministerie of Angels, in thunder, and fire (as he did on mount Sina) we would quickly call for Moses & Ministers againe, Exod. 20.19. Secondly, For his owne glorie, that the Excellencie may be of God and not of men, 2 Cor. 4.7. That it may not be in him that planteth, nor in him that watereth, but in God which giveth the blessing, and increase, 1 Cor. 3.7. That it may not bee in him which willeth, nor in him which runneth, but in God which sheweth mercy, Rom. 9.16. That the service, cooperation, and helpe of the Churches joy might bee ours, but the Dominion over mens faith, and the teaching of their inner man might be Christs, 2 Cor. 1.24. Eph. 4.20, 21. Very bold there­fore and desperate is the contumacie of those men who stand at defiance with the power of Christ speaking in [Page 15] his servants. The Apostle saith, there is no escape left for those who neglect so great salvation, Heb. 2.3. And yet this is the constant folly and cry of naturall men, We will not have this man to raigne over us. Let us breake their bands asunder, and cast away their cords from us.

But First, Every man must be subject to some King, either Christ or sinne (for they two divide the world, and their Kingdomes will not consist.) And the subjects of sinne are all slaves and servants, no liberty amongst them, Ioh. 8.34. Whereas Christ makes all his subjects Kings, like himselfe, Revel. 1.6. and his is a Kingdome of Righteousnesse, peace, and joy, Rom. 14.17. Secondly, If men by being the subjects of sinne could keepe quite out from the judgment and Scepter of Christ, it were something: Eris sub pedibus aut adoptatus aut victus; lo­cum habebis vel gratiae vel poenae A [...]g. but all men must one way or other be sub­dued unto him, either as sonnes or as captives, either under his grace, or under his wrath. As I live saith the Lord every knee shall bow to mee, Rom. 14.10, 11. Hee must bee either a savor of life or of death, either for the rising or the fall of many in Israel, either for a sanctuary or for a stumbling block; All must either bee saved by him, or judged by him. There is no refuge, nor shelter of escape in any Angle of the World, for his Kingdome reacheth to the uttermost corners of the earth, and will finde out, and fetch in all his enemies. Thirdly, the matter were not great, if a man could hold out in the op­position. But can thine heart endure, or thine hands bee strong, saith the Lord, in the day that I shall deale with thee? Ezek. 22.14. Esai. 10 3. Iere. 4.30. What will yee doe in the desolation which shall come from farre? when you are spoiled what will yee doe? where will you leave your glory? what will become of the King whom you served before? It may bee thy mony is thine idol, and thou art held in thraldome under thine owne possessions. But what will remaine of a mans silver and gold to carry him through the wrath to come, but onely the rust thereof to joyne [Page 16] in judgment against him? It may bee thou servest the times, and fashions of the world, rejoyceth in thy youth, in the wayes of thy heart, and in the sight of thine eyes: But thou must not rise out of thy grave in thy best cloaths, nor appeare before Christ like Agag gorgeously apparelled. Thou must not rise to play, but to be jud­ged. It may bee thou servest thine owne lust, and ano­thers beautie; but what pleasure willt there be in the fire of lust when it shall bee turned into the fire of Hell? or what beauty wilt thou finde on the left hand of Christ, where the characters of every mans hellish conscience shall bee written in his face? Thou servest thine owne vainglorie and affectations; but what good will it bee to bee admired by thy fellow prisoners, and condemned by thy Judge? In one word, thou servest any of thine owne evill desires; foolish man, here they command thee, and there they will condemne thee, they are here thy Gods, and they will bee there thy devils.

The Second particular in the description of Christs Kingdome is the greatnesse, and neernesse of his person unto David. My Lord. David calleth him my Lord upon a double reason, by a Spirit of Prophesie, as foreseeing his incarnation and nativitie out of the tribe of Iuda, and stock of Iesse; and so hee was Davids Sonne: and by a Spirit of Faith as beleeving him to be his redeemer, and salvation: and so hee was Davids Lord. A virgin shall conceive and beare a Sonne, there we see his incarnation and descent from David; and shall call his name Imma­nuel, God with us, there wee see his Dominion over David. As man so he was his Sonne, and as Mediator so he was his Lord. As Man so he was subject unto Mary his Mother; and as Mediator so hee was the Lord and Savior of his Mother, Luk. 2.51. Luk. 1.46, 47. As Man hee was made for a little while lower than the Angels, that hee might suffer death, but as Mediator, God and Man in one person, so he was made much better than the [Page 17] Angels, all the Angels of God were his subjects to worship him, and his Ministers to waite upon him, Heb. 2.7.9. Heb. 1.4.6.7. So then the pronoune Mine, leads us to the Consideration of Christs Consanguinity with David, as he was his Sonne: and of his Dignity above David, as hee was his Lord.

From hence wee learne, That though Christ was Man, yet hee was more than a bare man. For jure na­turae no Sonne is Lord to his Father; Domination doth never ascend. There must be something above nature in him to make him his Fathers Soveraigne, as our Savior himselfe argueth from these words, Matth. 22.42, 45. Christ then is a Lord to his people; he had Dominion, and was the salvation of his owne fore-fathers.

A Lord.] First, By right of the Creation. For hee is before all things, and by him all things consist, Col. 1.17. which the Apostle makes the argument of his Sove­raignitie. To us there is but one Lord Iesus Christ, by whom are all things and wee by him, 1 Cor. 8.6.

Secondly, By a right of Sonship and Primogeniture, as the chiefe, the first borne, the Heire of all things. Hee is not in the House as Moses was, a Servant, but a Sonne over his owne House, Heb. 3.5, 6. That is, hee was not a Servant but Lord in the Church, as the Apostle else where gives us the same distinction. We preach Christ Iesus the Lord, and our selves Servants, 2 Cor. 4.5. For in the Scripture phrase the first borne notes Principality, Excellencie, and Dominion. I will make him, saith God, my first borne, higher than the Kings of the earth, Psal. 89.27. So in Iob, The first borne of death is the same with the King of terrors, Iob 18.13, 14. and so the Apostle saith, That the Heire is the Lord of all, Gal. 4.1. and therefore from his Christus voca­tur Primageni tus omni [...] c [...]ea­turae, hoc est, Do­minus. Schindler in v [...]ce [...]. So [...]e in scriptu­ris primogeni­tū votari quod­cunque in suo genere excellens atque summun est —Ego P [...]imogenitum con­sti [...]uam [...]um, hoc est, mirum in modum exaltabo & glorificabo cum. Gloss. in [...] Messiae, Clas. 8. Appel. 7. pag. 308. primogeniture, and designa­tion to the inheritance of all things, he inferreth his pree­minence, and honor even above the Angels, Col. 1.18. Heb. 1.2.4.

[Page 18]Thirdly, By the right of his Vnction, Office, and me­diatorship, unto which he was designed by his Father. He was to have in all things the preeminence, For it plea­sed the Father that in him should all fulnesse dwell, Col. 1. 18, 19. Where by fulnesse either wee must understand fulnesse of the God head bodily, as the Apostle speakes, Col. 2.9. Or fulnesse of the Spirit of Grace, which S. Iohn speakes of Iob. 1.16. Ioh. 3.34. And in both respects he is a Lord over all: in one, by the Dignity of his Hypo­staticall union; in the other, by the grace of his heavenly unction; and in both as Mediator, and head in the Church. Therefore the Apostle saith, That God hath made him Lord and Christ, Act. 2.36. and by the ac­complishment of his office, in dying, rising▪ and reviving he became Lord both of the dead and living, Rom. 14.9. Revel. 5.12.

And thus he is Lord in two respects: First, A Lord in Power and strength. Matth. 9.6. Iohn 5.25, 26. 1 Cor. 6.11. Iohn 6.40. Heb. 2.18. Heb. 7.25. Iohn 6.39. & 10.28. Revel. 12.10. Phil. 3.21. Power to forgive sinnes; Power to quicken whom hee will; Power to cleanse, justifie, and sanctifie; Power to succor in temptations; Power to raise from the dead; Power to save to the uttermost all that come unto God by him; Power to hold fast his sheepe; Power to cast out the accuser of the brethren; Power to put downe all his enemies, and to subdue all things unto himselfe. Secondly, A Lord in Authoritie; To judge, to anoint, to imploy, to command whom and what hee will. He onely is Lord over our persons, over our faith, over our consciences: To him onely we must say, Lord, save us lest wee perish; to him onely wee must say, Lord, what will thou have me to doe?

And such a Lord Christ was to his owne fore-fathers. They all did eate of the same Spirituall meate, and all dranke of the same Spirituall drinke, even of that rock which was Christ, 1 Cor. 10.3, 4. He was the substance of the Ceremonies, the Doctrine of the Prophets, the accomplishment of the Promises, the joy and salvation of [Page 19] Patriarchs and Princes, the desire and expectation of all flesh. The Gospell to us a History, and narration, Colos. 2.17. Luke. 1.69, 70. Act. 3.18. & 20.24. and therefore delivered by the hand of witnesses; to them a promise and prediction, and therefore delivered by the hand of Prophets. 2 Cor. 1.20. Iohn 8.56▪ Gen. 49.18. 2 Sem. 23.5. Hag. 2.7. Act. 26.16. 1 Iohn 1.2, 3. 1 Pet. 1.10, 11, 12. The Apostles entered into the Pro­phets Labours, and were servants in the same common salvation, these as sowers, and they as reapers, these as preachers of the seed hoped, and they as preachers of the same seed exhibited. The ancient Iewes then were not saved by bare temporall promises, neither was their faith ultimately fixed upon Ceremonies or earthly things; but as their preachers had the same Spirit of Christ with ours, so the Doctrine which they preached, Iohn 4.38. Aug. de civ. Dei, lib. 10. cap. 25. & epist. 157. ad Optat. Et epist. 49. ad [...]De grat. de Catech. Rud. cap. 3. &c. 19. de peccat merit. & remiss. lib. 2. c. 29. de peccat. Orig. c. 24 et 25. de nupt. & con­cupis. l. 2, c. 1 [...]. the faith and obedience which they required, the salva­tion which they foretold, was the same with ours. As the same Sun illightens the starres above, and the earth beneath, so the same Christ was the Righteousnesse and salvation both of his fore-fathers, and of his seed. They without us could not be made perfect, that is, (as I con­ceive) their faith had nothing actually extant amongst themselves to perfect it, but received all its forme and ac­complishment from that better thing which was provi­ded for, and exhibited unto us. For the Law, that is, the carnall Commandement, and outward Ceremonies therein prescribed, made nothing, no grace, no person perfect; but the bringing in of a better hope, that is, of Christ, (who as hee is unto us the hope of glory, so hee was unto them the hope of deliverance, for he alone it is by whom wee draw nigh unto God,) doth perfect for ever those that are sanctified, Heb. 7.19. Heb. 10.14.

If Christ then be our Lord wee must trust in him, and depend upon him for all our present subsistence, and our future expectations. For he never faileth those that wait upon him. He that beleeveth in him shall not bee asha­med. And indeed faith is necessary to call Christ Lord. No man can call Iesus Lord but by the Spirit. Because [Page 20] other Lords are present with us, they doe with their own eye oversee, and by their owne visible power order and direct us in their service. But Christ is absent from our senses; Though I have knowne Christ after the flesh, yet henceforth (saith the Apostle) know I him no more. Therefore to feare, and honor, and serve him with all fi­delity, to yeeld more absolute and universall obedience to his commands, though absent, though tenderd unto us by the Ministerie of meane and despicable persons, than to the threates, and Scepters of the greatest Princes, to labour that not only present, but absent we may bee accepted of him, to doe his hardest workes of selfe-de­niall, of overcomming, and rejecting the assaults of the World, of standing out against principalities, & powers, and spirituall wickednes, of suffering and dying in his service, needs must there bee faith in the hart to see him present by his Spirit, to set to our seale to the truth, au­thoritie, and Majesty of all his commands, to heare the Lord speaking from heaven, and to finde by the secret and powerfull revelations of his Spirit out of the word to the soule, evident and invincible proofes of his living by the power of God, and speaking mightily in the Mi­nistery of his Word to our consciences. Therefore when the Apostle had said, Wee are absent from the Lord, hee presently addes, We walk by faith, That is, we labor to yeeld all service and obedience to this our Lord, though absent, because by faith (which giveth presence to things unseen, and subsistence to things that are yet but hoped) wee know that hee is, and that hee is a rewarder of those that diligently seeke him.

And indeed though every man call him Lord, yet no man doth in truth and sincerity of heart so esteeme him, but those who doe in this manner serve him, and by faith walke after him. If I be a Master, saith the Lord, where is my feare? Malach. 1.6. It is not every one that saith Lord, Lord, but hee that doth my will, that trem­bleth [Page 21] at my word, that laboureth in my service, who de­clares himselfe to be mine indeed. For the heart of man cannot have two Masters, because which way ever it goes, it goes whole and undivided. Wee cannot serve Christ and any thing else which stands in Competition with him: First, because they are Contrary Masters, one cannot bee pleased, or served, without the disallowance of the other. The Spirit that dwelleth in us lusteth to envy, that is, grudgeth, and cannot endure that any ser­vice should be done to the Lord. For the Friendship of the World is enmitie against God, Iam. 4.4, 5. And therefore saith the Apostle, If any man love the World, the love of the Father is not in him; and the reason is, 1 Iohn 2.15. because they are contrarie principles, and have contrary Spi­rits, and lusts, and therefore must needs over-rule unto contrary services. Secondly, because both Masters have employments enough to take up a whole man. Satan and the World have lusts to fill the whole head and heart of their most active and industrious servants; for the Apostle saith, that all which is in the World is lusts. And the heart of man is wholy, or most greedily set in him to doe that evill which it is tasked withall, Eccle. 8.11. The (all) that is in man, all his faculties, all his affe­ctions, the whole Compasse of his created abilities, are all gone aside, or turned backward, there is no man, no part in man, that doth any good, no not one, Psal. 14.3.53.3. Christ likewise is a great Lord, hath much more businesse than all the time, or strength of his Servants can bring about. Hee requireth the obedience of every thought of the heart, 2 Cor. 10.5. Grace and edification and profit in all the words that proceed out of our mouth, Eph. 4.29. a respect unto the glory of God in whatsoever workes wee goe about, 1 Cor. 10.31. The whole soule, body and Spirit should bee Sanctified throughout, and that even till the comming of our Lord Iesus Christ, 1 Thess. 5.23. Christ hath service much [Page 22] more than enough to take up all the might, strength, stu­dies, abilities, times, callings of all his servants. Businesses towards God and himselfe, worship, feare, Communion, love, prayer, obedience, service, subjection: businesses to­wards and for our selves, watchfulnesse, repentance, faith, sincerity, sobriety, growth in grace: businesse towards other men as instruments and fellow members, exhorta­tion, reproofe, direction, instruction, mourning, rejoy­cing, restoring, releeving, helping, Praying, Serving in all wayes of love. So much evill to bee avoided, so many slips and errors to bee lamented, so many earthly mem­bers to bee crucified, so much knowledge and Myste­ries to bee learned, so many vaine Principles to bee un­learned, so much good to bee done to my selfe, so much service to bee done to my brother, so much glory to bee brought to my Master; every Christian hath his hands full of worke. And therefore Christ expostulateth it as an absurd thing, to call him Lord, Lord, to professe and ingeminate a verball subjection, and yet not to doe the things which hee requires, Luk. 6.46.

[...]. Dam [...]s [...] lib. 4 de Orthodox: fid: cap. 2.The third thing observed touching the Kingdome of Christ is the Glorie and Power thereof, intimated by his sitting at the Lords right hand. Gods right hand in the Scripture is a Metonymicall expression of the strength, power, majesty and glorie that belongs unto him. This is mine infirmitie, saith the Psalmist, but l will remember the yeares of the right hand of the most high, Psal. 77.10. Where wee finde Gods power under the metonymie of a right hand, opposed to the infirmitie of his servant. My infirmitie, and weake faith made me apt to sinke under the sense of Gods displeasure, but when I called to minde the experiences of Gods former power in alike distresses, I recollected my Spirits, and was refreshed againe. So the right hand of the Lord is said to spanne, or extend the heavens, Esai. 48.13. And the Psalmist expresseth the strength and salvation of the Lord by his [Page 23] right hand, Psal. 118.14, 15, 16. and his fury is the Cup of his right hand, Hab. 2.16. And he strengthneth, and hel­peth, and upholdeth his people by the right hand of his Righteousnesse, that is, by his Power, and faithfull pro­mises, which in their weaknes strengthens them, in their feare and flagging, helps them, in their sinking and falling upholds them, Esai. 41.10. So the Psalmist saith of wic­ked men that their right hand is a right hand of false­hood, Psa. 144.11. that is, either confidence in their owne power will deceive themselves, or they will deceive others to whom they promise succour and assistance. Therfore Gods right hand is cald the right hand of Ma­jesty, Heb. 1.3. and the right hand of power, Luk. 22.69. To sit then at Gods right hand noteth that great Honor, and Judiciarie Office, and plenitude of power, which God the Father hath given to his Sonne; after his mani­festation in the flesh, in his nativity; and justification by the Spirit, in his resurrection; he was then, amongst other dignities, received up into glory, 1 Tim. 3.16. Verb [...]m sedere Regni significat potestatem. Hieron, in Eph. cap. 1. Sedere quod di­citur Deus non membrorum po­sitionem sed ju­diciariam signi­ficat potestatem Aug. de Fide & symbol. cap. 7. Ier. 52.12. Luk. 1.19. 2 Chron. 18.18▪ 1 King. 17.1. This wee finde amongst those expressions of honor which Salomon shewed unto his Mother that shee sate at his right hand, 1 King. 2.19. And herein the Apostle puts a great diffe­rence betweene Christ and the Leviticall Priests, that they stood daily Ministring, but Christ after his Offe­ring, Sate downe on the right hand of God, Heb. 10.11, 12. noting two things: First, That Christ was the Lord, and they but Servants, for standing is the posture of a Servant or Minister, Deut. 10.8.17.12. Ezek. 44.24. and not sitting, Luk. 17.7. Secondly, that their worke was daily to bee repeated, wheras Christs was consum­mate in one offering once for all, after which hee rested or sate downe againe.

This fitting then of Christ at the right hand of Ma­jestie and glorie notes unto us first, The great Exaltation of the Lord Christ, whom God hath highly honoured and advanced and given a name above every name.

[Page 24]First, his Divine nature, though it cannot possibly re­ceive any intrinsecall improvement or glory (all fulnesse of glory essentially belonging thereunto) yet so farre forth as it was humbled, [...]. Basil. Mag. Homil. de Fide. Vt sol cum in nube tegitur claritas ejus comprimitur, non caecatur— sic Homo ille, quem Dominus salvaterq [...] roster, is est, Deus, Dei Fi­lius induit, Deitatem in illo non intercepit, sed abscondit. Greg. Nazim. Orat. 49. de fide. for the oeconomie and admini­stration of his office, so farre it was readvanced againe; Now he emptied and humbled himselfe, not by putting off any of his divine glory, but by suffering it to be over­shaddowed with the similitude of sinfull flesh and to be humbled under the forme of a Servant, as the light of a candle is hidden in a darke and close Lanterne. So that Declaratorily, or by way of Manifestation, he is in that respect magnified at Gods right hand, or as the Apostle speakes, declared to be that Sonne of God by Power in rising from the dead, and returning to his glory againe, Rom. 1.4. Againe, how ever in Abstracto wee cannot say that the Deitie or Divine nature was exalted in any other sense than by evident manifestation of it selfe in that man who was before despised, and accused as a blasphemer, for that he made himselfe equall with God: yet in Concreto, and by reason of the Communication of properties from one nature to another in the unitie of one person, it is true that as God saved the World by his bloud, and as it was the Prince of life that was crucified, and the Lord that lay in the grave; so God likewise was in the forme of a servant humbled, and at the right hand of Majestie exalted againe.

Secondly, the humane nature of Christ is most highly exalted by sitting at Gods right hand; [...]. Th [...]ophi­lact. in Ioh. 17. Accepit ut [...] quae habebat ut Deus. Theodo­ret. in Phil. 2. for in the right of his Hypostaticall union hee hath an ample and imme­diate claime to all that glory which might in the humane nature bee conferr'd upon him. So that though during the time of his conversation amongst men, the exigence and oeconomie of the Office which he had for us under­taken made him a man of sorrowes, and intercepted the beames of the Godhead and Divine glorie from the other nature; yet having finished that dispensation, there [Page 25] was in the vertue of that most intimate association of the natures in one person, a communicating of all glory from the deitie which the other nature was capeable of. For as by the Spirit of Holinesse he was filled with trea­sures of wisdome and knowledge, and grace, and thereby fitted for the Office of a Mediator, and made the first fruits, the first borne, the heire of all things, the head, and Captaine of the Church; furnished with a residue and re­dundancie of the Spirit to sanctifie his brethren, and to make them joynt heirs, and first borne with himselfe; so by the Spirit of glory is he filled with unmatchable per­fections, beyond the capacitie or comprehension of all the Angels of Heaven; being not onely full of glory, but having in him all the fulnesse of glory, which a created nature joyned to an infinitie and bottomlesse fountaine could receive.

From hence therefore wee should learne to let the same minde bee in us which was in Christ, to humble our selves first that wee may bee exalted in due time, to finish our workes of selfe-deniall, and service which wee owe to God, that so wee may enter into our Masters glory. For he himselfe entred not but by a way of bloud. Wee learne likewise to have recourse and dependance on him for all supplies of the Spirit, Phil. 1.19. Phil. 4.13. Eph 4.16. for all strength of grace, for all influences of life, for the measure of every joynt and member, He is our treasure, our fountaine, our head; it is his free grace, his voluntarie influence which habituateth and fitteth all our faculties, which anima­teth us unto a heavenly being, which giveth us both the strength and first act, wherby we are qualified to worke, and which concurreth with us in actu secund [...] to all those workes which wee set our selves about. As an instrument, even when it hath an edge, cutteth nothing, till it be assisted and moved by the hand of the artificer; so a Christian when hee hath a will, and an habituall fit­nesse to worke, yet is able to doe nothing without the [Page 26] constant supply, assistance, and concomitancie of the grace of Christ, exciting, moving, and applying that ha­bituall power unto particular actions. He it is that giveth us not onely to will but to doe, that goeth through with us, and worketh all our works for us by his grace. With­out him wee can doe nothing, all our sufficiencie is from him. But it may bee objected, if wee can doe nothing without a second grace, to what end is a former grace given? or what use is there of our exciting that grace and gift of God in us which can doe nothing without a fur­ther concourse of Christs Spirit? To this I answer, first, that as light is necessarie and requisite unto seeing, and yet there is no seeing without an eye: so without the assisting grace of Christs Spirit concurring with us unto every holy Dutie, wee can doe nothing, and yet that grace doth ever presuppose an implanted, seminall and habituall grace, fore-disposing the soule unto the said Duties. Secondly, as in the Course of naturall Effects, though God bee a most voluntary Agent, yet in the or­dinary Concurrence of a first Cause hee worketh ad mo­dum naturae, measuring forth his assistance proportiona­bly to the Condition and Preparation of the second Causes: so in supernaturall and holy operations (albeit not with a like certaine and unaltered constancy) though Christ bee a most voluntary head of his Church, yet usually he proportioneth his assisting and second grace, unto the growth, progresse and radication of those Spi­rituall habits which are in the soule before. From whence commeth the difference of holinesse, and profitablenesse amongst the Saints, that some are more active, and un­wearied in all holy conversation than others, as in the naturall bodie some members are larger, and more full of life and motion than others, according to the different distribution of Spirits from the heart, and influences from the head. This then affords matter enough both to humble us, and to comfort us. To humble us that wee [Page 27] can doe nothing of our selves, that wee have nothing in our selves, but sinne. All the fulnesse of grace is in him, and therefore whosoever hath any must have it from him; as in the Egyptian famine whosoever had any corn had it from Ioseph, to whom the granaries and treasures of Egypt were for that purpose committed. And this Lowlinesse of heart, and sense of our owne Emptinesse is that which makes us alwayes have recourse to our fountaine, and keepe in favor with our head, from whom wee must receive fresh supply of strength for doing any good, for bearing any evill, for resisting any temptation, for overcomming any enemie. For beginning, for conti­nuing, and for perfecting any Dutie. For though it bee mans heart that doth these things, yet it is by a forraigne and impressed strength; as it is iron that burnes, but not by its owne nature (which is cold) but by the heate which it hath received from the fire. It was not I, saith the Apostle, but that grace of God which was with mee.

To comfort us likewise when wee consider that all fulnesse and strength is in him as in an Officer, an Adam, a treasurer and dispencer of all needfull supplies to his people, according to the place they beare in his bodie, and to the exigence and measure of their condition, in themselves, or service in his Church. Sure wee are that what measure soever hee gives unto any, hee hath still a residue of Spirit, nay hee still retaineth his owne fulnesse, hath still enough to carry us through any condition, and according to the difficulties of the service hee puts us upon, hath still wisedome to understand, compassion to pitie, strength to supply all our needs. And that all this hee hath as a mercifull and faithfull depositarie, as a Guardian, and husband, and elder brother, to imploy for the good of his Church; that he is unto this office ap­pointed by the will of him that sent him, to lose nothing of all that which is given him, but to keepe, and perfect it unto the resurrection at the last day. That God hath [Page 28] planted in him a Spirit of faithfulnesse, and pittie for the cheerfull discharge of this great Office, given him a pro­priety unto us, made us as neere and deare unto him as the members of his sacred body are to one another; and therfore whosoever commeth to him, with emptines, and hunger, and faith, he will in no wise cast them out▪ it is as possible for him to hew off, and to throw away the mem­bers of his naturall body, to have any of his bones bro­ken, as to reject the humble and faithfull desires of those that duly waite upon him.

Againe, from this Exaltation of Christ in his humane nature wee should learne to keepe our vessels in holi­nesse and in honor, as those who expect to bee fashioned at the last like unto him. For how can that man truly hope to bee like Christ hereafter, that labors to bee as unlike him here as hee can? Shall I take the members of Christ, and make them the members of an harlot? saith the Apostle. So may I say, shall I take the nature of Christ, that nature which he in his person hath so highly glori­fied, and make it in my person the nature of a devill? If a Prince should marry a meane woman, would he endure to see those of her neerest kindred, her brethren and sisters live like scullians or strumpets under his owne eye? Now Christ hath taken our nature into a neerer union with himselfe than marriage; for man and wife are still two persons, but God and man is but one Christ. Death it selfe was not able to dissolve this union; for when the soule was separated from the body, yet the Deitie was separated from neither: it was the Lord that lay in the grave, and he that ascended, was the same that descended into the lower part of the earth, Matt. 28.6. Eph. 4.10. and shall we then defile this nature by wantonnesse, in­temperance, and vile affections, which is taken into so indissoluble an unitie with the Sonne of God? Christ tooke it to advance it, and it is still by his Spirit in us so much the more advanced, by how much the neerer it [Page 29] comes to that holinesse which it hath in him. We should therefore labour to walke as becommeth those that have so glorious a head, to walke worthy of such a Lord unto all well pleasing, in fruitfulnesse and knowledge; to walke as those that have received Christ, and expect his appearing againe, Phil. 1.27. Col. 1.10.2.6.3.4, 5.

Secondly, the sitting of Christ on the right hand of God notes unto us the Consummation of all those Offices which hee was to performe here on the earth for our re­demption. For till they were all finished hee was not to returne to his glorie againe. Hee that hath entred into his rest hath ceased from his owne workes, saith the Apostle, Heb. 4.10. first he was to execute his Office before hee was to enter into his rest. Though he were a Sonne, and so Iure naturali the inheritance were his owne before, yet he was to learne Obedience by the things which hee was to suffer before hee was made perfect againe, Heb. 5.8, 9. After hee had offered one Sacrifice for sinnes for ever, that is, after he had made such a compleat expiation as should never need bee repeated, but was able for ever to perfect those that are sanctified, hee then sate downe on the right hand of God, expecting till his enemies bee made his footstoole, Heb. 10.12, 13, 14. This is the ar­gument our Savior useth when hee prayeth to be glori­fied againe with his Father; I have glorified thee on earth, or revealed the glorie of thy truth and mercy to thy Church, I have finished the worke which thou gavest mee to doe, and now O Father glorifie thou me with thine owne selfe, &c. Ioh. 17.4, 5. Hee humbled himselfe, saith the Apostle, and became obedient to death, even the death of the crosse, wherefore God hath highly exalted him, &c. Phil. 2.8, 9. Noting unto us the Order of the Dispensa­tion of Christs Offices, some were workes of Ministrie and service in the Office of Obedience and suffering for his Church: Others were workes of power and Majestie in the protection and exaltation of his Church, and [Page 30] those necessarily to precede these. He ought to suffer, and to enter into his glory, Luk. 24.26, 46. Necessarily I say; First, by a Necessity of Gods Decree, who had so fore-ap­pointed it, Act. 2.23, 24. Secondly, by the Necessity of Gods Iustice, which must first be satisfied by obedience, before it could bee appeased with man, or in the person of their head and advocate exalt them to his glory againe, Rom. 3.25. Rom. 5.10. Rom. 6.6, 11. Eph. 2.5, 6. Thirdly, by the Necessity of Gods Word and will, signified in the predictions of the Prophets, Luk. 24.46. 1 Pet. 1. 10, 11. Fourthly, by the Necessity of Christs infinite Per­son, which being equall with God, could not possibly be exalted without some preceding descent and humilia­tion. That hee ascended, saith the Apostle, what is it but that hee descended first into the lower parts of the earth, Eph. 4.9. Therefore it is that our Savior saith, The Spirit should convince the World of Righteousnesse, because hee was to goe to the Father, and should bee seen here no more, Ioh. 16.10. The meaning of it is, that the Spirit shall in the Ministery of the Word reveale unto those who are fully convinced of their sinfull condition, and humbled in the sense thereof, a treasure of full and sufficient Righ­teousnesse by my obedience wrought for sinners. And the reason which is given of it stands thus. Our Righ­teousnesse consists in our being able to stand in Gods presence. Now Christ having done all as our suretie here, went up unto glory as our head and advocate, as the first fruits, the Captaine, the Prince of life, the author of sal­vation, and the forerunner of his people, so that his going thither is an argument of our justification by him. First, because it is a signe that hee hath finished the worke of our redemption on earth, a signe that hee overcame death, and was justified by the Spirit, from the wrongs of men, and from the curse of the Law. Therefore hee said to Mary after his resurrection, Goe tell my Disciples, I ascend to my Father and your Father, to my God and [Page 31] your God, Ioh. 20.17. that is, by my death, and victory over it, you are made my brethren, and reconciled un­to God againe. Secondly, because hee hath Offices in heaven to fulfill at the right hand of his Father in our behalfe, to intercede, and to prepare a place for us, to apply unto us the vertue of his death and merits. If hee had ascended without fulfilling all Righteousnesse for the Church, hee should have been sent downe, and seen againe, but now, saith he, you see me no more, for by once dying, and by once appearing in the end of the world, I have put away sin by the Sacrifice of my selfe, Heb. 9.26.7.27. Rom. 6.9, 10. He was taken, saith the Prophet, from Prison and judgment, to note that the whole debt was payed, and now who shall declare his generation? That is, hee now liveth unto numberlesse ge­nerations, he prolongeth his dayes, and hath already ful­filled Righteousnesse enough to justifie all those that know him or beleeve in him, Esai. 53.8, 10. Thus wee see that Christs deliverance out of prison, and exaltation at the right hand of God is an evident argument, that he is fully exonerated of the guilt of sinne, and curse of the Law, and hath accomplished all those workes which he had undertaken for our Righteousnesse.

And this likewise affords abundant matter both to humble, and to comfort the Church of Christ. To humble us in the evidence of our disabilities, for if we could have finished the workes which were given us to doe, there would have been no neede of Christ. It was weaknesse which made way for Christ. Our weaknesse to fulfill obe­dience, and that weaknesse of the Law to justifie sinners, Rom. 5.6. Rom. 8.3. Heb. 7.18, 19. All the strength we have is by the power of his might, and by his grace, Eph. 6.10. 2 Tim. 2.1. and even this God dispenceth unto us in measure, and by degrees, driving out our Corruptions as he did the Canaanites before his people, by little and lit­tle, Exo. 23.30. because while we are here he wil have us [Page 32] live by faith, and fetch our strength, as we use it, from Christ, and waite in hope of a better condition, and glo­rifie the patience and forbearance of God who is pro­voked every day. To comfort us likewise; First, against all our unavoidable and invincible infirmities; every good Christian desires to serve the Lord with all his strength, desires to be enriched, to be stedfast, unmoveable, abun­dant in the worke of the Lord, to doe his will as the An­gels in heaven doe it: yet in many things they faile, and have daily experience of their owne defects. But here is all the comfort, though I am not able to doe any of my duties as I should, yet Christ hath finished all his to the full, and therefore though I am compassed with infirmi­ties, so that I cannot doe the things which I would, yet I have a compassionate advocate with the Father, who both giveth and craveth pardon for every one that pre­pareth his heart to seeke the Lord, though he be not per­fectly cleansed, 1 Ioh. 2.2. 2 Chron. 30.18, 19. Secondly, Against the pertinacie, and close adherence of our corrup­tions, which cleave as fast unto us as the very powers and faculties of our soule, as heat unto fire, or light unto the Sunne. Yet sure we are that he who forbad the fire to burne, and put blacknesse upon the face of the Sunne at midday, is able likewise to remove our corruptions as farre from us as he hath removed them from his owne sight. And the ground of our expectation hereof is this, Christ when he was upon the earth, in the forme of a ser­vant accomplished all the Offices of suffering and obe­dience for us: Therefore being now exalted farre above all heavens, at the right hand of Majestie and glory, he will much more fulfill those Offices of Power which he hath there to doe. Which are by the supplies of his Spirit to purge us from sinne, by the sufficiencie of his grace to strengthen us, by his word to sanctifie and cleanse us, and to present us to himselfe a glorious Church without spot or wrinckle. He that brought from the dead the Lord Iesus, [Page 33] and suffered not death to hold the head, is able by that po­wer and for that reason, to make us perfect in every good worke to doe his will, and not to suffer corruption for ever to hold the members. It is the frequent argument of the Scripture, Heb. 13.20, 21. Col. 2.12. Eph. 1.19, 20. Rom. 6.5, 6. Rom. 8.11. Thirdly, against all those firie darts of Satan, wherby he tempteth us to despaire, and to for­sake our mercie. If he could have held Christ under when he was in the grave, then indeed our faith would have been vaine, we should be yet in our sinnes, 1 Cor. 15. 17. But he who himselfe suffered, being tempted, and overcame both the sufferings and the temptation, is able to succor those that are tempted, and to shew them mercie and grace to helpe in time of need, Heb. 2.17, 18. Heb. 4. 15, 16. Lastly, against death it selfe. For the Accom­plishment of Christs Office of redemption in his resur­rection from the dead, was both the Merit, the Seale, and the first fruits of ours, 1 Cor. 15.20, 22.

Thirdly, The sitting of Christ on the right hand of his Father noteth unto us the actuall Administration of his Kingdome. Therefore that which is here said sit at my right hand untill I make thine enemies thy footstoole, the Apostle thus expoundeth, He must raigne till he hath put all enemies vnder his feete, 1 Cor. 15.25. And he there­fore died, and rose, and revived, that he might be Lord both of dead and living, namely, by being exalted unto Gods right hand, Rom. 14.9. Now this Administration of Christs Kingdome implies severall particulars: First, [...], The publication of established Lawes. For that which is in this Psalme called the sending forth of the rod of Christs strength out of Sion, is thus by the Prophets expounded, Out of Sion shall goe forth the Law, and the Word of the Lord from Ierusalem, Esai. 2.3. Mich. 4.2. Secondly, The conquering and subduing of subjects to him­selfe, by converting the hearts of men, and bringing their thoughts into the obedience of his Kingdome. [Page 34] Ministerially, by the word of reconciliation, and effe­ctually, by the power of his Spirit, writing his Lawes in their hearts, and transforming them into the image of his word from glorie to glorie. Thirdly, Ruling, and leading those whom he hath thus converted in his way, conti­nuing unto their hearts his heavenly voice, never utterly depriving them of the exciting, assisting, cooperating grace of his holy Spirit, but by his divine power giving unto them all things which pertaine unto life and godli­nesse, after he had once called them by his glorious po­wer, Esai. 2.2. Ioh. 10.3, 4. 1 Cor. 1.4, 8. Esai. 30.21. 1 Pet. 2.9. 2 Pet. 1.3. Fourthly, Protecting, upholding, succouring them against all temptations and discourage­ments. By his compassion pittying them, by his power and promises helping them, by his care and wisedome proportioning their strength to their trials. By his peace recompencing their conflicts, by patience and experience establishing their hearts in the hope of deliverance, Heb. 2.17. Ioh. 16.33. 1 Cor. 10.13. 2 Cor. 1.5. Phil. 4.7, 19. Rom. 15.4. Fifthy, Confounding all his enemies. First, Their projects, holding up his Kingdome in the midst of their malice, and making his truth, like a tree, settle the faster, and like a torch, shine the brighter for the shaking. Secondly, Their Persons. Whom he doth here gall and torment by the Scepter of his word, constraining them by the evidence thereof to subscribe to the Iustice of his wrath; and whom he reserveth for the day of his appea­ring, till they shall be put all under his feete. In which respect he is said to stand at the right hand of God, as a man of warre ready armed for the defence of his Church, Act. 7.56.

Fourthly, the sitting of Christ on the right hand of God noteth unto us his giving of gifts, and sending downe of the Holy Ghost upon men. It hath been an universall custome both in the Church, and elsewhere, in dayes of great joy and solemnitie to give gifts and send presents unto men. [Page 35] Thus after the wall of Ierusalem was built, and the wor­ship of God restored, and the Law read and expounded by Ezra to the people after their captivitie, it is said, that the people did eate and drinke and send portions, Nehem. 8. 10, 12. The like forme was by the people of the Iewes observed in their feast of Purim, Ester. 9.22. Tiberius in tri­umpho Germa­nico congiarium tricenos num­mos viritim de­dit. Sueton. Di [...]isit in popu­lum congiari­um, ut mos est Imperium susci­pientibus. Hero­dian. lib. 5. & de Septimio Severo initio imperii magno congiario populum prose­cutus est. I [...]eml. 3. vid. Sueton. Aug. cap 41. & Aelium Lam­prid. in Antoni­no. Observatum fuit ut principes assumpto Impe­rio, ad concili­andum [...]avorem, congiarium d [...] ­rent populo, &c. Alex. ab Alex. Genial. di [...]r. lib. 5. c 24. And the same custome hath bin observed amongst heathen Prin­ces upon solemne and great occasions to distribute do­nations and congiaries amongst the people. Thus Christ in the day of his Majestie and Inauguration, in that great and solemne triumph, when he ascended up on high and led captivity captive, he did withall give gifts unto men, Eph. 4.10.

Christ was notably typified in the Ark of the Testa­ment. In it were the Tables of the Law, to shew that the whole Law was in Christ fulfilled, and that he was the end of the Law for Righteousnesse to those that beleeve in him. There was the golden pot which had Manna, to signifie that heavenly, and abiding nourishment which from him the Church receiveth. There was the Rod of Aaron which budded. Signifying either the miraculous incarnation of Christ in a Virgin, or his sufferings which are expressed by stripes, Esai. 53.5. and our resurrection with him, no­ted in the budding of a dry rod. Or lastly, noting the sanctifying and fruitfull vertue of his word which is the rod of his strength. Vpon it also was the Mercie seate, to note that in Christ is the foundation of all that mercie and atonement which is preached unto men. But in two things principally did it signifie Christ unto our present purpose: First, It was overlaid within and without with gold, and had a Crowne of gold round about it, Exod. 25.11.37.2. denoting the plentifull and glorious King­dome of Christ, who was crowned with glorie and ho­nor, Heb. 2.7. Secondly, it had rings by which it was carried up and downe, till at last it rested in Salomons Temple, with glorious and triumphall solemnitie, [Page 36] Psal. 132.89. 2 Chron. 5.13. So Christ while he was here upon earth, being anointed with the Holy Ghost and with power, went about doing good, Act. 10.38. and having ceased from his workes did at last enter into his rest, Heb. 5.10. which is the heavenly Temple, Revel. 11.19.

Now this carrying of the Ark into his resting place denotes two things: First, a finall conquest over the ene­mies of God. For as the moving of the Ark signified the acting and procuring of victorie, Iosh. 6.11, 20. So the Resting of the Ark noted the Consummation of Victorie. And therefore the Temple was built, and the Ark set therein in the dayes of Salomon, when there was not an emendicated or borrowed peace, depending upon the courtesie of the neighbor nations, but a victorious and triumphall peace, after the great victories of David, and tributarie subjection and homage of all the Canaanites which were left in the Land, 2 Chro. 8.7, 8.9.26. 2 Sam. 7.9.12. Psal. 68.29. Secondly, it notes the conferring of gifts, as we see in that triumphall song at the removall of the Arke, being also a prediction both of that which literally hapned in the raig [...]e of Salomon, and was mysti­cally verified in Christ, Psal. 68.18. Thus Christ our Prince of peace, being now in the Temple of God in heaven, hath bound hell, sinne and death captive, and hath demolished the wals of Iericho, or the Kingdom of Satan, throwne him downe from heaven like lightning, and passed a sentence of judgment upon him. And hath received of the Father the promise of the Holy Ghost, and given gifts unto men, Act. 2.32, 35. before his entring into his rest it was but a promise, and they were to waite at Ierusalem for it, Act. 1.4 but after his departure, and in­tercession at his Fathers right hand it was powred forth in abundance upon them, Ioh. 14.16.16.7.

And we are to note that as it began with his sitting there, so it continueth as long as he shall there sit. It is true all Holy Scripture which God ordained for the [Page 37] gathering of his people, and for the guidance of them in the militant Church, is already long since by the Spirit dictated unto holy and selected instruments, for that purpose inspired with more abundance of grace, and gui­ded by a full, and infallible Spirit: but yet we must note, that in those holy writings there is such a depth of hea­venly wisedome, such a sea of mysteries, and such an un­searchable treasure of puritie and grace, that though a man should spend the longest life after the severest and most industrious manner to acquaint himselfe with God in the revelations of his word, yet his knowledge would be but in part, and his holinesse after all that come short of maturity; as the enemies are not all presently under Christs feete, but are by degrees subdued: so the Spirit is not presently conferred in fulnesse unto the members of Christ, but by measure and degrees according to the vo­luntary influences of the head, & exigences of the mem­bers. So much of the Spirit of grace and truth as we have here is but the earnest and hansell of a greater summe, Ephes. 1.14. The seed and first fruits of a fuller harvest, 1 Ioh. 3.9. Rom. 8.23. Therefore the Apostle mentions a growing change from glorie to glorie by the Spirit of God, 2 Cor. 3.18. Wee must not expect a fulnesse till the time of the restitution of all things, till that day of redemption and adoption wherein the light, which is here but sowen for the Righteous, shall grow up into a full harvest of holi­nesse and of glory.

But here ariseth a question out of the seeming con­tradiction of Holy Scripture. It is manifest that the Spi­rit of Christ was in the Church long before his Ascension. The Prophets spake by him, 1 Pet. 1.11. The ancient Iews vexed him, Esai. 63.10. Iohn Baptist was even filled with the Spirit, to note a plentifull measure for the discharge of his Office, Luk. 1.15. and yet S. Iohn saith, That the Holy Ghost was not yet given, because Christ was not yet glorified, Ioh. 7.39. To this I answere, that the [Page 38] Fathers were sanctified by the same Spirit of Christ with us, difference there is none in the substance, but onely in the accidents and circumstances of effusion and mani­festation. As light in the Sunne, and light in a starre, is in it selfe the same originall light, but very much varied in the dispensation. It was the same truth which was preached by the Prophets, and by Christ, but the Apostle observes in it a difference, sundry times, and in sundry manners hath God spoken by the Prophets, but unto us by his Son, that is, more plentifully, and more plainly unto us than unto the Fathers, Heb. 1.1. Ioh. 16.25. Therefore though it be true that Abraham saw Christs day, as all the Fathers did (though he haply being the Father of the faithfull more than others) in which respect Eusebius saith of them that they were Christians really and in ef­fect though not in name: [...]. Euseb. hist▪ lib. 1. cap. 5. yet it is true likewise, that many Prophets and Righteous men did desire to see and heare the things which the Apostles saw and heard, but did not, Matt. 13.17. namely, in such plaine and plentifull measure as the Apostles did. They saw in glimpses and morning stars, and prefigurations, but these the things themselves. They saw onely the promises and those too but afarre off, Heb. 11.13. these the substance and gospell it selfe, neere at hand, in their mouth, and before their eyes, and even amongst them, Rom. 10.8. Gal. 3.1. Ioh. 1.14. 1 Ioh. 1.2, 3. They by Prophets who testified before­hand, these by eye-witnesses, who declared the things which they had seen and heard, Act. 1.8.22.10.41. Ther­fore it is said that Christ was a Lambe slaine from the beginning of the world, and yet in the end of the world that he appeared to take away sinne by the Sacrifice of himselfe, Heb. 9.26. to note that the Fathers had the be­nefi [...], but not the perfection of the promises, Heb. 11.40. for the Apostle every where makes perfection the worke of the Gospell, 1 Cor. 2.7. Eph. 4.13. Heb. 6.1.

So then after Christs sitting on the right hand of power [Page 39] the Holy Spirit was more completely sent both in re­gard of manifestation and efficacie, than ever before. The difference is chiefly in three things: First, In the manner of his mission. To the old Church in dreames and visions, in figures and latent waies: But to the Evangelicall Churches in power, evidence and demonstration, 1 Cor. 2.4, 5. Therefore it is called the spirit of revelation, and knowledge, which discovereth, and that unto principa­lities and powers by the Church, the manifold and my­sterious wisedome of God in Christ, Eph. 1.17.3.10. Therefore the Spirit was sent in the latter dayes in wind, Act. 2.2, 3. Act. 4.31. and fire, and tongues, and earthquake, all which have in them a selfe-discovering propertie, which will not be hidden. Wheras in the time of the Prophets God did not in any such things, save onely in a low and still voyce reveale himselfe, 1 Kings. 19.11, 12.

Secondly, In the subjects unto whom he was sent. Ioel 2.28. Before onely upon the inclosed garden of the Iewes did this winde blow, but now is the Spirit powred upon all flesh, and this heavenly dew falleth not upon the fleece, but upon the whole earth. And therefore our Savior opposeth Ierusalem and the Spirit, Rom. 2.29. Ioh. 4.21, 23. Every beleever is of the Israel of God, every Christian a Tem­ple of the Holy Ghost; no people of the earth secluded, But in every nation he that feareth God and worketh Righteousnesse is accepted; no place uncleane, Gal. 6.15, 16. but every where pure hands may be lifted up. Coloss. 2.11. Phil. 3.3. 1 Cor. 6.19. Act. 10.35. 1 Tim. 2.8.

Thirdly, In the measure of his grace. At first he was sent onely in drops and dew, but after he was powred out in showres and abundance, Tit. 3.6. and therefore (as I have before observed) the grace of the Gospell is fre­quently expressed by the name of Riches, to note not onely the pretiousnesse, Ephes. 1.7.2.7 3. but the plentie thereof in the Church. And it is here worth our observation that the Spirit under the Gospell is compared to things of a spreading, multiplying, and operative nature.

[Page 40]First, To water, and that not a little measure to sprinckle or bedew, Col. 1.27. but to Baptize the faithfull in, Matth. 3.11. Act. 1.5. and that not in a font or vessell, which growes lesse and lesse, but in a springing and living river, Ioh. 7.39. Now water besides its purging propertie, is first of a spreading nature: It hath no bounds nor limits to it selfe, as firme and solid bodies have, but receives its re­straint by the vessell or continent which holds it: so the Spirit of the Lord is not straightned in himselfe, but onely by the narrow hearts of men into which he comes. Ye are not straitned, saith the Apostle, in us, that is, in that ministerie of grace, and dispensation of the Spirit which is committed to us, but in your owne bowels, which are not in any proportion enlarged unto that abundance and fulnesse of heavenly grace, which in the Gospel of salva­tion is offered unto you. Secondly, Spring water is a growing and multiplying thing; which is the reason why rivers which rise from narrow fountaines, have yet by reason of a constant and regular supply a great breadth in remote channels, because the water lives. Wheras in pits and torrents it groweth lesse and lesse: so the graces of the Spirit are living and springing things, the longer they continue, the larger they grow, (like the wa­ters of the sanctuary, Ezek. 36.25.) and the reason is, because they come from a fountaine which is all life, Ioh. 4.10. Ioh. 14.6. Col. 3.4. Thirdly, as water multiplies in it selfe, so by insinuation and mollification it hath a fructifying vertue in other things. Fruitfull trees are planted by the waters side; so the Spirit searching and mollifying the heart, maketh it fruitfull in holy obe­dience, Ezek. 11.19, 20. Fourthly, water is very strong in its owne streame: we see what mighty engines it mo­veth, what huge vessels it rouleth like a ball, what walls and bulwarkes it overthrowes: so the spirit of God is able to beate downe all strong holds, which the wit of man, or the malice of Satan, can erect against the Church. [Page 41] The horses of Egypt are flesh, & not Spirit, saith the Lord, not by might, nor by power, but by my Spirit, noting that that which might and created power could not doe, the Spirit of the Lord was able to effect. And this strength of water serves to carry it as high as its owne spring and levell: so the Spirit will never cease to raise the hearts of his people, till it carries them up to their fountaine and spring-head in heaven.

Secondly, The Spirit is compared to the rushing of a mighty winde. The learned observe that before Christs time God spake unto men in a soft still voyce, which they called Bath Koll; but after in the time of the Go­spell by a mighty wind: noting thereby both the Abundance of his Spirit which he would powre out in the latter dayes; and the strength thereof, as of a rushing winde. Though a man have walls of brasse, and bars of iron upon his conscience, though he set up fortifications of fleshly reason, and the very gates of hell to shut out the Spirit of grace, yet nothing is able to withstand the power of this mighty rushing winde. Who art thou, O great mountaine? Before Zerubbabel thou shalt become a plaine, &c. Zech. 4.7. No mountaines, no difficulties can prevent the power of Gods Spirit. He hath strength to pull downe the strongest oppositions, and to enable the weakest condition unto the service which he will have done. Though there be mountaines betweene Is­rael and their deliverance, yet the blinde, and the lame, and the woman with childe, and her that travelleth with childe together, will he strengthen to climbe over the precipices of the highest mountaine, Ier. 31.8.

Thirdly, The Spirit is compared to Fire, noting likewise both the multiplying or diffusive property thereof, turning every thing into its owne nature: and the mighty strength thereof, wherby it either cleanseth or consumeth any thing that it meets with. If thou art stub­ble it will devoure thee, if stone it will breake; if gold it [Page 42] will purge thee. The hard heart it can melt, and the foule heart it can purifie. Lay downe thine heart under the word, and yeeld it to the Spirit, who is as it were the ar­tificer which doth manage the word, he can frame it in­to a vessel of honour: but if thou resist and be stubborne against the Spirit in the word, know that it is but the crackling of a leafe in the fire, if thou wilt not suffer it to purge thee, thou canst not hinder it to torment thee; no­thing is more comfortable, nothing more consuming than fire; nothing more comfortable than the light, warmth, and witnesse of the Spirit, nothing more terri­ble than the conviction, condemnation, and bondage of the Spirit.

Now this difference in the measure of the Spirit, may be seen in two things. First, in a greater measure of know­ledge; They shall all know me from the least of them to the greatest of them, saith the Lord, Ier. 31.34. And the earth shall be full of the knowledge of the Lord, as the waters co­ver the sea, Esai. 11.9. Our Saviour told his Disciples that all things, which he had heard of his Father he had made knowne unto them, Ioh. 15.15. and yet a little after he telleth them that many other things he had to say unto them, which they could not beare, till the Spirit of truth came who should guide them into all truth, Ioh. 16.12, 13. noting that the Spirit when hee came should enlarge their hearts to a capacity of more heavenly wisedome than they could comprehend before. For we may ob­serve before how ignorant they were of many things, though they conversed with Christ in the flesh. Philip ignorant of the Father, Ioh. 14.8. Thomas of the way unto the Father, Ioh. 14.5. Peter of the necessity of his sufferings, Matth. 16.22. The two Disciples of his resur­rection, Luk. 24.45. all of them of the quality of his Kingdome, Act. 1.6. Thus before the sending of the Ho­ly Ghost, the Lord did not require so plentifull know­ledge unto salvation, as after; as in the valuations of [Page 43] money, that which was plentie two or three hundred years since, is but penurie now. Secondly, in a greater measure of strength for Spirituall obedience. They who before fled from the company of Christ in his sufferings, did after rejoyce to be counted worthy of suffring shame for his name, or as the elegancie of the originall words import, to be dignified with that dishonor of Christians▪ Act. 5.41. For suffering of persecution for Christ, and the triall of faith by diverse temptations is in the Scrip­tures reckoned up amongst the gifts, and hundred fold compensations of God to his people, Mark. 10.30. Phil. 1.29. Heb. 11.26. Iam. 1.2. 1 Pet. 1.6, 7. No man, saith our Saviour, putteth new wine into old bottles, that is, ex­acteth rigid and heavie services of weake and unqualified Disciples, and therefore my Disciples fast not while I am amongst them in the flesh: But the dayes will come when I shall be taken from them in body, and shall send them my holy Spirit to strengthen and prepare them for hard service, and then they shall fast, and performe those parts of more difficult obedience unto me, Matth. 9.15, 17.

Now farther touching this sending of the Holy Spirit (which together with Christs intercession was one of the principall ends of his ascending up unto the right hand of power) it may be here demanded, why the Holy Spirit was not before this exaltation of Christ sent forth in such abundance upon the Church? The maine reason wherof, next unto the purpose and decree of God into which all the acts of his wil are to be resolv'd, Eph. 1.11. is given by our Savior, Ioh. 14.16. Ioh. 16.7. Because he was to supply the corporall absence of Christ, and to be another comforter to the Church. Of which Office of the Spirit, (because it was one of the maine ends of his mis­sion, and that one of the chiefe workes of Christs sitting at Gods right hand) I shall here, without any unprofi­table, or impertinent digression, speake a little.

First, then the Spirit is a comforter, because an Advo­cate [Page 44] to his people; for so much the word signifies, and is else where rendered, 1 Ioh. 2.1. Now he is called another comforter or Advocate, to note the difference betweene Christ and the Spirit in this particular. There is then an Advocate by Office, when one person takes upon him­selfe the cause of another, and in his name pleads it. Thus Christ by the Office of his Mediation, and intercession is an Advocate for his Church, and doth in his owne per­son in heaven apply his merits, and further the cause of our salvation with his Father. There is likewise an Ad­vocate by energie and operation, by instruction and assi­stance, which is, not when a worke is done by one person in the behalfe of another, but when one by his counsell, inspiration, and assistance enableth another to manage his owne businesse, and to plead his owne cause. And such an Advocate the Spirit is, Interpellare di­citur pro nobis, quia nobis ge­mendi & inter­pellandi impo­nit affectum. August. Quod dicitur Spiritus San­ctus intercedere pro nobis, hoc non est ita intel­ligendum ac si ipsa persona spi­ritus immediate intercederet. In­tercedit enim per gemitꝰ: por­ro non gemit spi­ritus, sed nos ge­mimus; itaque docendo hoc fa­cit, efficiendo ut gemamus. Ca­meron. de Eccles. pag 98. who doth not intercede, nor appeare before God in person for us, as Christ doth: but maketh interpellation for men in and by themselves, giving them an accesse unto the Father, emboldning them in their feares, and helping them in their infirmities, when they know not what to pray, Eph. 2.18. Heb. 10.15.19. Rom. 8.26. Eph. 3.16.

First then, the Spirit as our Advocate justifieth our persons, and pleadeth our causes against the accusations of our spirituall enemies. For as Christ is our Advocate at the tribunall of Gods justice to plead our cause against the severitie of his Law, and that most Righteous and undeniable charge of sinne which he layeth upon us: so the Holy Spirit is our Advocate at the tribunall of Gods mercie, enabling us there to cleere our selves against the temptations, and murtherous assaults of our Spirituall enemies. The world accuseth us by false and slanderous calumniations, laying to our charge things which we ne­ver did; the Spirit in this case maketh us not onely plead our innocencie, but to rejoyce in our fellowship with the Prophets which were before us, to esteeme the re­proaches [Page 45] of Christ greater riches than the treasures of the world, to count our selves happy in this, that it is not such low markes as we are which the malice of the world aimeth at, but the Spirit of glory and of God which resteth upon us, who is on their part evill spoken of, 1 Pet. 4.14. Satan, that grand accuser of the brethren, doth not onely load my sinnes upon my conscience, but further endeavoreth to exclude me from the benefit of Christ by charging me with impenitencie and unbeliefe. But here the Spirit enableth me to cleere my selfe against the Father of lies. It is true indeed I have a naughty flesh, the seeds of all mischiefe in my nature; but the first means which brought me hereunto was the belee­ving of thy lies, and therefore I will no longer entertaine thy hellish reasonings against mine owne peace. I have a Spirit which teacheth me to bewaile the frowardnesse of mine owne heart, to denie mine owne will & workes, to long and aspire after perfection in Christ, to adhere with delight and purpose of heart unto his Law, to lay hold with all my strength upon that pla [...]ck of salvation, which in this shipwrack of my soule is cast out unto me. These affections of my heart come not from the earthly Adam, for whatsoever is earthly, is sensuall and devillish too. And if they be holy and heavenly, I will not beleeve that God will put any thing of heaven into a vessell of Hell. Sure I am, he that died for me when I did not desire him, will in no wise cast me away when I come unto him. He that hath given me a will to love his service, and to leane upon his promises, will in mercy accept the will for the deed, and in due time accomplish the worke of holinesse which he hath begun. Thus the Spirit like an Advocate secureth his clients title, against the sophi­sticall exceptions of the adversarie, and when by tempta­tions our eye is dimmed, or by the mixture of corrup­tions our evidences defaced, he by his skill helpeth our infirmities, and bringeth those things which are blotted [Page 46] out, and forgotten, into our remembrance againe.

Secondly, an Advocate admonisheth and directeth his client how to order and solicite his owne businesse, what evidences to produce, what witnesses to prepare, what offices to attend, what preparations to make against the time of his hearing: so the Spirit doth set the hearts of beleevers in a right way of negotiating their Spirituall affaires, maketh them to heare a voyce behinde them, furnishing them with wisedome and prudence in every condition. How to grapple with temptations, how to serve God in all estates, when to reprove, direct, counsell, comfort, when to speake and when to be silent, when to let out and when to chaine up a passion, when to use, and when to forbeare libertie, how to prosecute occasions, and apply occurrences unto Spirituall ends, every where, and in all things strengthning and instru­cting us to mannage our hearts unto the best advantages of peace to our selves, and of glory to our Master, Esai. 30.21. Col. 1.9, 10. Phil. 4.12, 13. Eph. 4.20, 21.

Thirdly, an Advocate maketh up the failings of his client, and by his wisedome, and observation of the case, picketh out advantages beyond the instructions, and ga­thereth arguments to further the suite which his client himselfe observed not. So the Spirit, when we know not what to pray, when with Iehoshaphat we know not what to doe, when it may be in our owne apprehension the whose businesse of our peace and comfort lieth a bleeding, doth then helpe our infirmities, and by dumbe cries, and secret intimations, and deepe, and unexpressible gronings, presenteth arguments unto him who is the searcher of hearts, and who knoweth the minde of the Spirit, which we our selves cannot expresse. Thus as an infant crieth and complaineth for want of sleepe, and yet knoweth not that it is sleepe which he wanteth: as a sick man goeth to the physitian, and complaineth that some physick he wanteth, but knoweth not the thing [Page 47] which he asketh for: so the soule of a Christian by the assistance of the Spirit is enlarged to request things of God which yet of themselves doe passe the knowledge and understandings of those that aske them, Rom. 8.26, 27. Eph. 3.19. Phil. 4.7. 1 Cor. 14.15.

Secondly, the Spirit is a comforter by applying and Re­presenting Christ absent unto the soule againe. For first, the Spirit carrieth a Christian heart up to Christ, in heavenly affections, and conversation, Col. 3.1, 3. Phil. 3.20. as a piece of earth when it is out of its place, doth ever move to the whole earth: so a sparkle of Christs Spirit will na­turally move upward unto him who hath the fulnesse in him. A stone, though broken all to pieces in the motion, will yet through all that perill and violence move unto the center: so though the nature of man abhorre, and would of it selfe dec [...]ine the passages of death, 2 Cor. 5.4. yet the Apostle desired to be dissolved, and to be ta­ken asunder, that by any meanes he might be with Christ, who is the center of every Christians desire, Phil. 1.23. Secondly, the Spirit bringeth Christ downe to a Chri­stian, formeth him in his heart, evidenceth him, and the vertue of his passion, and resurrection, unto the con­science in the powerfull dispensation of his holy ordi­nances. Therefore when our Savior speakes of sending the holy Spirit, he addeth, I will not leave you comfort­lesse, I will come to you when the world seeth me not, yet ye see me. This noteth the presence of Christ by his Spirit with the Church: but there is more than a pre­sence, there is an inhabitation, At that time you shall know that I am in my Father, and you in me, and I in you, Ioh. 14.18, 20.

Thirdly, the Spirit is a comforter by a worke of sweet and fruitfull illumination, not onely giving the know­ledge, but the love and comfort of the truth unto a Chri­stian, making him with open face behold as in a glasse the glory of God, and therby transforming him into the [Page 48] same image from glory to glory. The light of other sciences is like the light of a candle, nothing but light: but the knowledge of Christ by the Spirit is like the light of the Sun [...]e, which hath influences and vertue in i [...]. And this is that which the Apostle cals the Spirit of Revelation in the knowledge of God, for though there be no Propheticall, nor extraordinary revelations, by dreames, visions, extasies, or enthusiasmes; yet according to the measure of spirituall perspicacie, and diligent ob­servation of holy Scriptures, there are still manifold reve­lations, or manifestations of Christ unto the soule. The secret and intimate acquaintance of the soule with God, the heavings, aspirings, and harmony of the heart with Christ, the sweete illapses and flashes of heavenly light upon the soule, the knowledge of the depths of God and of Satan, of the whole armor of God and the strong man, of conflicts of Spirit, protection of Angels, experiences of mercie, issues of temptation, and the like, are heavenly and constant revelations out of the word manifested to the soules of the faithfull by the Spirit.

Lastly and principally, the Spirit is a comforter in those effects of joy and peace which he worketh in the heart. For joy is ever the fruite, and Companion of the Spirit, Gal. 5.22. Act. 13.52. and the joy of the Spirit is like the intercession of the Spirit, unspeakable and glorious, 1 Pet. 1.8. not like the joy of the world, which is empty, false, and deceitfull, full of vanity, vexation, insufficiency, unsu [...]eablenesse to the soule, mingled with feares of dis­appointment and miscarriage, with tremblings and guilt of conscience, with certainty of period and expiration: but cleere, holy, constant, unmixed, satisfactory, and pro­portionable to the compasse of the soule, more gladnesse than all the world can take in the increase of their corne and wine, Psal. 4.7.

And this joy of the Spirit is grounded upon every pas­sage of a Christian condition, from the entrance to the end. [Page 49] First, the Spirit worketh joy in discovering, and bending the heart to mourne for corruption. For it is the Spirit of grace and supplications which maketh sinners mourne, and loath themselves, [...]. Arist. Rhet. Zech. 12.10, 11. Ezek. 36.27.31. and such a sorrow as this is the seed, and the matter of true joy; our Iosephs heart was full of joy, when his eyes powred out tears upon Benjamins neck. As in wicked laughter the heart may be sorrowfull, so in holy mour­ning the heart may rejoyce, for all Spirituall afflictions have a peaceable fruite. This was the first glimpse and beame of the Prodigals joy that he resolv'd with teares and repentance to returne to his Father againe. For there is a sweete complacencie in an humble and Spiri­tuall heart to be vile in its owne eyes, as to the hungry soule every bitter thing is sweete. Sacrifices we know were to be offered up with joy, Mal. 2.13. and of all Sa­crifices a broken heart is that which God most delighteth in, Psal. 51.16, 17. there is joy in heaven at the repentance of a sinner, and therefore there must needs be joy in the heart it selfe which repenteth, in as much as it hath hea­venly affections begunne in it. Therefore as the Apostle saith, Let a man become a foole that he may be wise, so may I truly say, let a man become a mourner, that he may re­joyce.

If it be objected how one contrary affection can be the ground and inducement of another, and that he who feeleth the weight of sinne, and displeasure of God can have little reason to boast of much joy. To this I an­swere, First, that we doe not speake of those extraordi­nary combates, and grapplings with the sense of the wrath of God, breaking of bones, and burning of bo­wels, which some have felt, but of the ordinary humilia­tions and courses of repentance, which are common to all. Secondly, that such Spirituall mourning and joy are not contrary in regard of the Spirit, nor doe one extin­guish or expell the other. As black and white are con­trary [Page 50] in the wall, but meete without any repugnancie in the eye, because though as qualities they fight, yet as ob­jects they agree in communi conceptu visibilis: so joy and mourning though contrary in regard of their immediate impressions upon the sense, doe not onely agree in the same principle the grace of Christ, and in the same end the salvation of man, but may also be subordinated to each other; as a darke and muddie color is a fit ground to lay gold upon; so a tender and mourning heart is the best preparation unto spirituall joy. Therefore our Sa­vior compareth Spirituall sorrow unto the paines of a wo­man in travell; other paines growing out of sicknesse and distempers, have none but bitter ingredients, and anguish in them; but that paine groweth out of the matter of joy, and leadeth unto joy: so though godly sorrow have some paine in it, yet that paine hath ever joy both for the roote, and fruit of it, Ioh. 16.21. and though for the pre­sent it may haply intercept the exercise, yet it doth strengthen the habit and ground of joy: as those flowers in the spring rise highest and with greatest beautie, which in winter shrinke lowest into the earth. I trembled, saith the Prophet, in my selfe, that I might rest in the day of trouble, Hab. 3.16.

Secondly, the Spirit doth not onely Discover, but heale the corruptions of the soule, and there is no joy to the joy of a saved and cured man. The lame man when he was restored by Peter, expressed the abundant exul­tation of his heart, by leaping, and praising God, Act. 3.8. for this cause therefore amongst others the Spirit is called the oile of gladnesse, because by that healing vertue which is in him, he maketh glad the hearts of men. The Spirit of the Lord, saith Christ, is upon me, because the Lord anointed me to preach good tydings to the meeke, he hath sent me to binde the broken hearted, Esai. 61.6. and againe, I will binde that which was broken, and will strengthen that which was sick, Ezek. 34.16. Now this healing vertue of [Page 51] Christ is in the dispensation of his word and Spirit; and therefore the Prophet saith, the Sunne of Righteousnesse shall arise with healing in his wings, Mal. 4.2. where the Spirit in the word, by the which he commeth, and prea­cheth unto men, Eph. 2.17. 1 Pet. 3.19. is called the wing of the Sunne, because he proceedeth from him, and was sent to supply his absence, as the beame doth the Suns; and this Spirit the Apostle calleth the strengthner of the inner man, Eph. 3.16.

Thirdly, the Spirit doth not onely heale, but renew, and revive againe: when an eye is smitten with a sword there is a double mischiefe, a wound made, and a faculty perished: and here though a Chirurgian can heale the wound, yet he can never restore the faculty, because totall privations admit no regresse or recovery: but the Spirit doth not onely heale, and repaire, but renew, and reedifie the spirits of men. As he healeth that which was torne, and bindeth up that which was smitten, so he re­viveth and raiseth up that which was dead before, Hos. 6.1, 2. and this the Apostle cals the Renovation of the Spirit, Tit. 3.5. whereby old things are not mended and put together againe, ( for our fall made us all over unpro­fitable, and little worth, Rom. 3.12. Prov. 10.20.) but are done quite away, and all things made new againe, 2 Cor. 5.17. The heart, minde, affections, judgment, conscience, members, changed from stone to flesh, from earthly to heavenly, from the image of Adam to the image of Christ, Ezek. 11.19. 1 Cor. 15.49. Now this renovation must needs be matter of great joy. For so the Lord com­forteth his afflicted people, Esai. 54.11, 12, 13.

Fourthly, the Spirit doth not renew and set the frame of the heart right, and then leave it to its owne care and hazards againe; but being thus restored, he abideth with it to preserve, and support it against all Tempests and bat­teries. And this further multiplieth the joy and comfort of the Church that it is established in Righteousnesse, so [Page 52] that no weapon which is formed against it can prosper, Esai. 54.14.17. [...]. Arist. Victory is ever the ground of joy. Esai. 9.3. And the Spirit of God is a victorious Spirit. His judgment in the heart is sent forth unto victory, Matth. 12.20. and before him mountaines shall be made a plaine, and every high thing shall be pulled downe, till he bring forth the head stone with shoutings, Ezek. 4.6, 7. To Ste­phen he was a Spirit of Victory against the disputers of the World, Act. 6.10. To the Apostles a Spirit of liberty in the prison, Act. 16.25, 26. To all the faithfull a Spirit of joy and glory in the midst of persecutions, 1 Pet. 4.13, 14.

Fifthly, the Spirit doth not onely preserve the heart which he hath renewed, but maketh it fruitfull and abundant in the workes of the Lord, Gal. 5.22. Rom. 7.4. And [...]. Arist. fruitfulnesse is a ground of rejoycing, Esai. 54.1. 1 Iohn 3.8, 9. Therefore they which are borne of God cannot commit sinne, that is, they are not Matth. 7.23. Luke 13.27. The whole phrase [...] is as much as the Latine Opera [...]ius Ini­quitati [...], one that maketh a trade of sinne, or professeth iniquity, whose service is altogether incompatible with the profession or hope of a Christian. Do­ctor Iackson of [...]stif faith. sect. 2. c. 8. [...], workers or ar­tificers or finishers of iniquity, because they have the seed of God, that is, his Spirit in them, which fitteth them (as seed doth the wombe or the earth) to bring forth fruite unto God. Partly, by Iohn 14 26. 1 Iohn 2.20. Esay 54.13. Ierem. 31.33. 2 Cor. 3 3. [...]. Arist. teaching the heart, and Vid. Beza Annotat. in Rom. 6.17. ler. 32.39, 40. Ezek. 36.27. Rom 8.14. Ephes. 4.30. Gal. 4.5, 6. Ephes. 1.14. 1 Pet 1.3. casting it as it were in the mould of the world, fashioning such thoughts, apprehensions, affections, judgements in the soule as are answerable to the will and Spirit of God in the word, so that a man cannot but set his seale, and say Amen to the written Law: partly by moving, animating, applying, and most sweetly leading the heart unto the Obedience of that Law which is thus written therein.

Lastly, those whom he hath thus fitteth, he sealeth up unto a finall and full redemption by the Testimony of their adoption, which is the hansell and earnest of their [Page 53] inheritance; and thereby begetteth a lively hope, an earnest expectation, Rom. 8.19, 23. Rom. 9.23. 2 Cor. 5.4. Phil. 4.7. 1 Pet. 1.8. Ioh. 16.22, 24. [...]. Arist. a confident attendance upon the promises, and an unspeakable peace and security there­upon; by which fruits of faith and hope there is a glori­ous joy shed abroad into the soule, so ful, and so intimate­ly mingled with the same, that it is as possible for man to annihilate the one, as to take away the other. For accor­ding to the evidence of hope, and excellencie of the thing hoped, must needs the joy there from resulting re­ceive its sweetnesse and stability.

By all this which hath been spoken of the mission of the Spirit in such abundance after Christs sitting at the right hand of God, wee should learne with what affe­ctions to receive the Gospel of salvation, for the teaching whereof this Holy Spirit was shed abroad abundantly on the Embassadors of Christ; and with what heavenly conversations to expresse the power which our hearts have felt therin, to walke as children of the light, and as becommeth the Gospell of Christ, to adorne our high profession, and not to receive the grace of God in vaine▪ Consider first, that the word thus quickned will have an operation, either to convince unto Righteousnesse, or to seale unto condemnation; as the Sunne, either to melt, or to harden; as the raine, either to ripen corne, or weeds; as the Scepter of a King, either to rule subjects, or to sub­due enemies; as the fire of a Goldsmith, either to purge gold, or devoure drosse; as the waters of the sanctuary, either to heale places, or to turne them into salt pits, Ezek. 47.11. Secondly, according to the proportion of the Spirit of Christ in his word revealed shall be the pro­portion of their judgment who despise it. The contempt of a great salvation, and glorious Ministery shall bring a sorer condemnation, Heb. 2.2.4. If I had not come and spoken unto them (saith our Savior) they had not had sinne, Ioh. 15.22. Sins against the light of nature are no sins in comparison of those against the Gospell. The earth [Page 54] which drinketh in the raine that fals often on it, and yet beareth nothing but thornes and briars, is rejected, and nigh unto cursing, Heb. 6.7, 8. Thirdly, even here God will not alwayes suffer his Spirit to strive with flesh, there is a Day of Peace, which he calleth our day, a day wherein he entreateth and beseecheth us to be reconci­led: but if we therein judge our selves unworthy of eter­nall life, and goe obstinately on till there be no remedy, he can easily draw in his Spirit, and give us over to the infatuation of our owne hearts, that we may not be cleansed any more till he have caused his fury to rest upon us, Ezek. 24.13.

We see likewise by this Doctrine wherupon the com­forts of the Church are founded; namely, upon Christ as the first comforter, by working our Reconciliation with God: and upon the Spirit as another comforter, testifying and applying the same unto our soules. And the conti­nuall supply and assistance of this Spirit is the onely comfort the Church hath against the dominion and growth of sinne. For though the motions of lust which are in our members, are so close, so working, so full of vi­gor and life, that we can see no power nor probabilities of prevailing against them; yet we know Christ hath a greater fulnesse of Spirit than we can have of sinne, and it is the great promise of the new covenant, that God will put his Spirit into us, and thereby save us from all our un­cleanesses, Ezek. 36.27, 29. for though we be full of sin, and have but a seed, a sparkle of the Spirit put into us, and upheld and fed by further, though small supplies, yet that little is stronger than legions of lust; as a little salt or leven seasoneth a great lump, or a few drops of Spirits strengthen a whole glasse full of water. Therefore the Spirit is called a Spirit of judgment and of burning, be­cause as one Iudge is able to condemne a thousand pri­soners, and a little fire to consume abundance of drosse: so the Spirit of God in and present with us, though re­ceived [Page 55] and supplied but in measure, though but a smoa­king and suppressed fire, shall yet breake forth in victory and judgment against all that resist it. In us indeed there is nothing that feeds, but onely that which resists and quencheth it. But this is the wonderfull vertue of the Spirit of Christ in his members, that it nourisheth it selfe. Therefore sometimes the Spirit is called fire, Esai. 4.4. Matth. 3.11. and sometimes Oyle, Heb. 1.9. 1 Ioh. 2.27. to note that the Spirit is nutriment unto it selfe, that that grace which we have received already, is preserved and excited by new supplies of the same grace. Which sup­plies we are sure shall be given to all that aske them, by the vertue of Christs prayer, Ioh. 14.16. by the vertue of his and his Fathers promise, Ioh. 16.7. Act. 1.4. and by the vertue of that Office which he still beares, which is to be the head, or vitall principle of all holinesse and grace unto the Church. And all these are permanent things, and therefore the vertue of them abideth, their effects are never totally interrupted.

Fiftly and lastly, this sitting of Christ at the right hand of God noteth his intercession in the behalfe of the whole Church, and each member thereof. Who is he that con­demneth? saith the Apostle, it is Christ that is dead, yea rather that is risen againe, who is even at the right hand of God, who also maketh intercession for us, Rom. 8.34. But of this Doctrine I shall speake more fitly in the fourth verse, it being a great part of the Priesthood of Christ.

I now proceed to the last thing in this first verse, the continuance and Victories of Christs Kingdome, in these words, untill I make thy foes thy footstoole: Wherin every word is full of weight. For though ordinarily subdivi­sions of holy Scripture, and crumbling of the bread of life, be rather a loosing than an expounding of it; yet in such parts of it as were of purpose intended for models and summaries of fundamentall Doctrine, (of which sort this Psalme is one of the fullest and briefest in the whole [Page 56] Scriptures,) as in little maps of large countries, there is no word wherupon some point of weighty consequence may not depend. Here then is considerable the terme of duration or measure of Christs Kingdome; Vntill. The Author of subduing Christs enemies under him; I, the Lord. The manner thereof, ponam, and ponam scabellum; Put thy foes as a stoole under thy feete. Victory is a rela­tive word, and presupposeth enemies, and they are ex­pressed in the text. I will but touch that particular be­cause I have handled it more largely upon another Scrip­ture, and their enmitie is here not described, but onely presupposed. It shews it selfe against Christ in all the Offices of his Mediation. There is enmity against him as a Prophet. Enmity against his Truth. In opinion, by adul­terating it with humane mixtures and superinduce­ments, teaching for Doctrines the traditions of men: In affection, by wishing many divine truths were razed out of the Scriptures, as being manifestly contrary to those pleasures which they love rather than God. In conver­sation, by keeping downe the truth in unrighteousnesse, and in those things which they know, as brute beasts, corrupting themselves. Enmity against his Teaching, by quenching the motions, and resisting the evidence of his Spirit in the word, refusing to heare his voyce, and reje­cting the counsell of God against themselves. There is Enmitie against him as a Priest, by undervaluing his Person, Sufferings, Righteousnesse, or Merits. And as a King; Enmity to his Worship, by profanesse neglecting it, by idolatry communicating it, by superstition corrupting it. Enmity to his wayes and service, by ungrounded prejudices, mis-judging them as grievous, unprofitable, or unequall wayes; and by wilfull disobedience forsa­king them to walke in the wayes of our owne heart.

And this is a point which men should labour to trie themselves in, for the enemies of Christ are not onely out of the Church, but in the midst where his kingdome [Page 57] is set up. v. 2. Esay 8.14. And indeed by how much the more dangerous it is, by so much the more subtil wil Sa­tan and a sinfull heart be to deceive it selfe therein; for this is a certaine truth, that men may professe and falsly beleeve that they love the Lord Iesus, and yet be as reall enemies unto his Person and Kingdome, as the Iewes that accused, and the Heathen that crucified him: Hee was set up for a signe to be spoken against, for a rocke of of­fence, and a stone of stumbling, which the very builders themselves would reject. False brethren amongst the Phi­lippians there were, who professed the name of Christi­ans, and yet by their sensuall walking and worldly min­dednesse, declared themselves to bee enemies to the crosse of Christ, Phil. 3.18, 19. To honour the bodies of the Saints departed with beautifull sepulchres, is in it selfe a testimoniall of sincere love and inward estimation of their persons and graces; and therefore the Holy Ghost hath recorded it for the perpetuall honour of Io­seph of Arimathea and Nicodemus, that they embalmed the body of Iesus, and laid it in a new sepulcher, Ioh. 19.38-41. yet our Saviour pronounceth a woe against the Scribes and Pharisees, because they built the tombe [...] of the Prophets, and garnished the sepulchres of the righteous, Matth. 23.29. The fault was not in the fact it selfe, but in the hypocrisie of the heart, in the incongruitie of their other practices, and in that damned protection, which by this plausible pretext of honour to the Prophets, they laboured to gaine to their persons, and approbation to their attempts against Christ, in the mindes of the peo­ple, who yet ordinarily esteemed Christ (whom they persecuted) a Prophet sent from God. They professe, If we had beene in the dayes of our Fathers, wee would not have done as they did: But our Saviour reproves this hypocriticall perswasion, by shewing first, that it was no strange thing with them to persecute Prophets, but a nationall and hereditary sinne, and therefore they had [Page 58] no reason to boast of their descent (as their manner was, Luke 3.8. Ioh. 8.39.) or to thinke that Gods mercies were entail'd unto them, since, by their owne confessi­on, they were the posteritie of those that had killed the Prophets; and secondly, that they did fulfill the mea­sure of their Fathers, that is, that which their Fathers had beene long and leasurely a doing, they now did altoge­ther in one blow; for it was the same Christ whom they persecuted in his person, and their fathers in his Prophets; and therefore though they seemed to honour and revive the memory of those holy martyrs, yet upon them should light the guilt of all the righteous bloud which had ever beene shed in the Land, inasmuch as their malice was directed against that fulnesse, of which all the Prophets had but a measure: If by severall enemies a man be se­verally mangled, one cuts off a foot, another an hand, an­other an arme, and after all this, there come one who cuts off the head, and yet bestows some honourable ce­remonies upon those members which the rest had abu­sed, he shall justly suffer as if he had slaine a whole man, inasmuch as his malice did eminently containe in it the degrees of all the rest, and that pretended honour shall be so far from compensating the injury, that it shall adde thereunto an aggravation of base hypocrisie. Thus, as the Iewes, when they thought they did honour and ad­mire the Prophets, did yet harbour in their brests that very root of fury, and had that selfe-same constitution of soule, which was in their fore-fathers who shed their bloud: so in our dayes, men may say and thinke that they love Christ, and court him with much out-side and emptie service, may boast that if they had lived in the dayes of those unthankfull Iewes, they would not have partaked with them in so execrable a murther, and yet interpretatively and at second hand shew the very same root of bitternesse, and rancorous constitution of heart against him in his Spirit and ordinances, which was in [Page 59] those men when they cried, Away with him, crucifie him, crucifie him.

Many grounds there are of this grand misperswasion of the heart in its love to Christ, which I will but touch upon. The first is the generall acceptation and conti­nuance which the Gospell of Christ receiveth amongst the Princes of this world, who in Christian Common­wealths doe both by their owne voluntary and profes­sed subjection, and by the vigour of their publike lawes establish the same. Now this is most certain, that as in all other sciences there cannot be transitus à genere in genus, the principles of one will not serve to beget the conclusi­ons of another: so here especially, if a spirituall assent and affection be grounded upon no other than humane inducements, it is most undoubtedly spurious and illegiti­mate. That reason which the Pharisees used to disswade men from beleeving in Christ, Have any of the rulers or the Pharisees beleeved on him? Ioh. 7.48. is one of the principall arguments which many men have now why they doe beleeve him, because the Rulers, whose exam­ples and lawes they observe more upon trust than triall, doe lead them thereunto: and therefore wee finde a­mongst the Iewes, that those very men, who when the Government of the whole twelve Tribes was one, did all consent in an unity of religion; upon the distraction of the kingdome under Ieroboam, were presently likewise divided in their observance of Gods worship; and they who before were zealous for the Temple at Ierusalem, were after as superstitious for Dan and Bethel: the Pro­phet giveth the reason of it, They willingly walked after the commandement, namely, of Ieroboam, Hos. 5.11. no sooner did the Prince interpose his authoritie, but the people were willing to pin their opinions and practices upon his word: If Omri make statutes, and Ahab con­firme idolatrous counsels by his owne practices; the Pro­phet shewes how forward the people are to walke in [Page 60] them, Mich. 6.16. Therefore it is that our Saviour saith of the best sort of wicked men, Those who with gladnesse (and that is ever a symptome of love) received the Go­spell, that yet in time of persecution they were offended and fell away, Matth. 13.21. To note unto us that when Christ is forsaken because of persecution, the imaginary love which was bestowed upon him before was certain­ly supported by no other ground than that was, is con­trary to persecution, namely, the countenance and pro­tection of publike power.

Secondly, a great part of men professe faith and love to Christ meerely upon the rules of their Education. The maine reason into which their religion is resolv'd, is not any evidence of excellencie in it selfe, but onely the cu­stomes and traditions of their fore-fathers, which is to build a divine faith upon an humane authoritie, and to set man in the place of God: certaine it is that contrary religions can never be originally grounded upon the same reason; that which is a true and adequate principle of faith or love to Christ, can never be sutable to the con­clusions of Mahumetisme or idolatry: now then when a professed Christian can give no other account of his love to Christ, than a Turke of his love to Mahumet; when that which moveth an Idolater to hate Christ, is all that one of us hath to say why he beleeveth in him, certainly that love and faith is but an empty presumption, which dishonoureth the Spirit of Christ, and deludeth our own soules. There is a naturall instinct in the minde of man to reverence and vindicate the traditions of their progeni­tours, and at first view to detest any novell opinions which seeme to thwart the received doctrine wherein they had beene bred: and this affection is ever so much the stronger, by how much the tradition received is a­bout the nobler and more necessary things. And there­fore it discovereth it selfe with most violence and impa­tiency, in matters of Religion, wherin the eternall welfare [Page 61] of the soule is made the issue of the contention. We finde with what hea [...]e of zeale the Iewes contended for the Temple at Ierusalem, Ioseph. Antiq. lib. 13. cap. 6. and with how equall and confi­dent emulation the Samaritans ventured their lives for the precedencie of their Temple on mount Gerazim; and took an oath to produce proofs for the authority therof, and yet all the ground of this will-worship was the tra­dition of their Fathers. For our Savior assures us that they worshipped they knew not what, Ioh. 4.20 22, and onely tooke things upon trust from their predecessors. The Satyrist hath made himselfe merry with describing the combate of two neighbor townes amongst the Egyptians in the opposite defence of those ridiculous idoles, Immortale Odi­um, et nunquam sanabile vulnus; Ardet adhuc combos & ten­tyra; summus u [...]rin (que) Ind. fu­rer vulgo, quod [...] v [...]mo­rum Odit [...]ter (que) locus, cum solos cr [...]d [...]t hab [...]n [...]os Ess Deos, quos ipse col [...]t. I [...]ve­nal. Satyr. 15. the severall worship of which they had been differently bred up unto: And surely, if a prophane Christian, and a zealous Mahumetan should joyne in the like contention, not­withstanding the subject it selfe, on the one side defen­ded, were a sacred and pretious truth, yet I doubt not but the selfe same reasons might be the sole motive of the Christian to vindicate the honor of Christ, and of the other to maintaine the worship of Mahomet. I meane a blinde and pertinacions adhering to that Religion in which they had been bred, a naturall inclination to favor domesticall opinions, a high estimation of the persons of men from whom by succession they have thus been in­structed, without any Spirituall conviction of the truth, or experience of the good which the true members of Christ resolve their love unto him into. And this we finde was ever the reasons of the Iewes obstinacy against the Prophets, they answered all their arguments, with the practice and traditions they had received from their Fathers, Ier. 9.14.11.10.44.17. Act. 7.51.

Thirdly, the heart may be misperswaded of its love to Christ, by judging that an affection unto him, which is indeed nothing but a selfe love and a desire o [...] advancing private ends. The rule whereby Christ at the last day [Page 62] will measure the love or hatred of men unto him, is their love or hatred of his brethren and members here, A [...]ro paricies, au [...]o laquearia, auro fulgent ca­pita co [...]mna­rum, & [...] atque [...]suricus ante sores no­s [...]ras Christus in paupere mori­tur. Hieron. ad Gaudentium. Mat. 25.40, 45▪ for in all their afflictions Christ himselfe is af­flicted. Peter lovest thou me? feed my sheepe; make proofe of thy love to me by thy service and compassion to my people. And how many are there every-where to be found whose love unto themselves hath devoured all brotherly love? who take no pitty either upon the soules, or temporall necessities of those with whom they yet pretend a fellowship in Christs owne body? who spend more upon their owne pride and luxury, upon their backs and bellies, [...]. Iust. Martyr. Apol. 2. Qui Christiano vocabul [...] glori­antur & perdi­tè vivunt, non absurdè possunt videri medio Noe filio figu­rari; passionem quippe Christi, quae illius homi­nis nuditate sig­nificata est, & annunciant pro­fitendo, & male agendo exhono­rant. August. de Civit. Dei, lib. 16. cap. 2. [...], &c. Ignat. epist. ad Tral. their pleasures and excesses, yea bury more of their substance in the mawes of hawkes and dogs, than they can ever perswade themselves to put into the bowels of the poore Saints? surely at the day of judgment, how-ever such men here professe to love Christ, and would spit in the face of him who with Iustin Martyr should say, they were not Christians, it will ap­peare that such men did as formally and [...]properly denie Christ, as if with Peter they had publikely sworne, I know not the man. The Apostle plainly intimates thus much, when he sheweth that the experiment of the Co­rinthians ministration to the necessity of the Saints was an inducement unto the Churches to praise God for their professed subjection to the Gospell of Christ, 2 Cor. 9.13. Againe, as Christ is present with us in his poore members, so likewise in the power of his ordinances, and in the light and evidence of his Spirit shining forth in the lives of holy men; If then we are as impatient of the edge of his word, when it divides betweene the bone and the marrow, when it discerneth and discovereth our secret thoughts, our bosome sinnes, our ambitions, un­cleane, and hypocriticall intents: if the lives and Commu­nion of the Saints be in like manner an eye-sore unto us in shaming and reproving our formall and fruitlesse pro­fession of the same truth, as Christs was unto the Iewes; [Page 63] certainly the same affections of hatred, reproach, and dis­estimation which we shew unto them, we would with so much the more bitternesse have expressed unto Christ himselfe, if we had lived in his dayes, by how much that Spirit of grace, against which the Spirit which is in us envieth, was above measure more abundantly in him than in the holiest of his members. If you were of the world (saith our Savior) the world would love their owne, but now I have called you out of the world, I have given to you a Spirit which is contrary to the Spirit of the World, therefore the world hateth you. And this is evident when men hate another meerly for that distinction which differenceth him from them, they much more hate him from whom the difference it selfe originally pro­ceedeth. We see then that they who openly professe Christ, may yet inwardly hate him, because the ground of their profession is not any experimentall goodnesse which they have tasted in him (for by nature men have no relish of Christ at all) but onely selfe-love and private ends, Si quis Christo [...]emporalia p [...]e­ponat, no [...] esl in cofundam [...]ntum Christus. [...]ug, de civit Dei, lib 21. cap. 26. Mu [...] [...]missâ [...] prop [...] [...]anon [...], & [...] quaere. [...]es, [...] quae Iesu Christi, non à Christi unitate, sed à suis commodis [...]. Aug de Baptismo cent. Donat. lib. 4. cap. 10. wherby Christ is subordinated to their owne commodities. Men are herin just like the [...]. &c. l [...]s. Antiq. lib. 12. c. 7. [...], &c. Ioseph. Antiq. lib. 11. cap. 8. Samaritans, of whom Iosephus reports that when Antiochus perse­cuted the Iewes, they then utterly disavowed any con­sanguinity with them, denied their Temple on mount Gerosim to be dedicated to the great God, and declared their linage from the Medes and Persians: but when be­fore that, Alexander had shewed favour unto the Iewes, and remitted the tribute of every seventh yeare, they then claim'd kindred with that people, and counterfeited a [Page 64] descent from the tribes of Ephraim and Manasse, that thereby they might enjoy the [...]uos vi [...]es petulanter & [...]iocac [...]er insul­ [...]re [...] Chri­ [...], [...] in e [...]s [...] que non evasissent, nisi se [...]vos Christi se esse finxissent, et nunc ingratâ su­perbia, at (que) im­ [...]itssimá insaniá ejus nomini resi­stunt corde per­verso, ut sempi­ternis tenebris pu [...]iantur, ad quod [...]omen, ore vel subdola con­sugerunt, ut temporali luce [...]rucrentur. Aug. de civ. Dei, lib. 1. cap. 1. priviledges of those people whom otherwise they mortally hated. And so we finde that in the Vastation of the Citie of Rome by the Gothes and Barbarians, when there was but one onely refuge allowed the Romanes for the safety of their lives, namely to fly unto the Christians Churches, those very enemies of Christ and his profession, who before had persecuted him, and after returned to their malice againe, were yet then as hasty to fly unto his Temples, and to assume the Title of his Servants, as they were after ungratefully malitious in reproaching Christian Religion as if that had been the provocation of those calamities. And may we not still observe amongst Chri­stians at this day many men who contrary to the evi­dence of their judgment, and peace of their consciences, conforme themselves unto the vanities, courses, & com­panies of this evill world, and like cowards are affraid to adventure on a rigorous and universall subjection to the truth of Christ, dare not keepe themselves close to those narrow rules of S. Paul, to abstaine from jesting which is not seemly, to avoid all appearances of evill, to reprove the unfruitfull workes of darknesse, to speake unto Edification that their words may minister grace unto the hearers, to rejoyce alwayes in the Lord, to give place unto wrath, to re­compence evill with good, to be circumspect and exact in their walking before God, and all this meerly out of suspi­cion of some disrespect and disadvantages which may hereupon meete them in the world, of some remoraes, and stoppage in the order of those projects which they have contrived for their private ends? Now if such pur­poses as these doe sta [...]tle men from a punctuall and ri­gorous profession of the Gospell of Christ and his most holy wayes (notwithstanding our vow in Baptisme doe as strictly binde us therunto, as unto the externall title of Christianity) suppose we that the same or greater [Page 65] disadvantages should now (as in the primitive times) attend at the naked and outward profession of Christ; would not such men as these fall into downright aposta­cy, and deny the Lord that bought them? certainly our Savior hath so resolv'd that case in the very best sort of unregenerate men, noted in the stony ground; when times of persecution happen, that they are brought to the triall who it was whom in their profession they lo­ved, Christ or themselves, the excellencie of the know­ledge of him, or the secure enjoyment of secular con­tentments, they will then certainly fall away, and be offen­ded, Matt. 13.21. so profound and unsearchable is the deceitfull heart of man, that by that very reason for which men contend for the outward face and profession of Religion, because they love their pleasures and profits which without such a profession they cannot peaceably enjoy, they are deterred from a close, spirituall, and uni­versall obedience to the power thereof, because thereby likewise those pleasures and profits are kept within such rules of moderation as the nature of a boundlesse and unsatisfiable lust will not admit. This is a certaine rule in love, that the motions and desires thereof are strong, and therefore in any thing which the soule loves, it therin strives for excellency and perfection; and this rule holds most true in religion, because when the so [...]e loves that, it loves it under the apprehension of the greatest good, and therefore by consequence sets the strongest and most industrious desires of the soule upon it. There­fore the Apostle saith, that the Love of Christ, 2 Cor. 5.14, 15. namely that love of him which is by the Holy Ghost shed abroad in our hearts, constraineth us to live unto him, and to aspire after him who died for us and rose againe. Love is as strong as death, it will take no deniall. It is the wing, and weight of the soule, which fixeth all the thoughts, and carrieth all the desires unto an intimate unitie with the thing it loves, stirreth up a zeale to remove all ob­stacles [Page 66] which stand betweene it, worketh a languor or failing of nature in the want of it, Amor concupis­centiae non re­quiescit in qua cunque extrin­secâ aut superfi­ciali adeptione amati, sed quae­rit amatum per­fectè habere, quasi ad intima i [...]ius pervenieus &c. Aquin. 12 ae. qu. 28. art. 2. vid. ibid. art. 4. & 5. Cant 2.5. Psal. 119.20. Esay 26.8. Psal. 42.2. Rom. 8.23. Psal. 119.5.10.31.47.54.81. &c. a liquefaction and soft­nesse of nature to receive the impressions of it, an egresse of the Spirits, and as it were an hast of the soule to meet and entertaine it. Whence those expressions of the Saints in holy Scripture, Comfort me with apples, stay me with flagons, for I am sick of love, my soule breaketh for the longing which it hath unto thy judgments at all times. The desire of our soule is to thy name, and to the remembrance of thee. My soule thirsteth for God, yea for the living God, when shall I come and appeare before God? We that have the first fruit of the Spirit groane within our selves, waiting for the adoption, even the redemption of our Bodies. O that my wayes were directed that I might keepe thy comman­dements, with my whole heart have I sought thee, I have stuck unto thy testimonies, I will delight my selfe in thy commandements, thy statutes have been my songs; my soule fainteth for thy salvation, &c. By all which we see that a true love of Christ doth excite strong desires, and an earnest aspiring and ambition of the soule to walke in all well-pleasing, and to be in all things conformable unto him. What the Apostle saith of Spirituall hope, we may truly say of love, (which is the fundamentall affe­ction, and root of all the rest) He that hath it indeed in him, purgeth himselfe even as Christ is pure. The Love of the World, and the things and lusts of the world may indeed consist with the formall profession, but no way with the truth or power of a true love to Christ or his government. For love is ever the principle and mea­sure of all our actions, Quodlibet agens propter amorem agit quodcun (que) agit. Aquin. 12 ae. qu. 28. art. 6. such as it is, such likewise wil they be too.

Fourthly, something like love there may be in natu­rall men unto Christ, grounded upon the historicall assu­rance and perswasion of his being now in glory, atten­ded by mightie Angels, filled with all the treasures of wisdome, knowledge, grace, power, and other excellent [Page 67] attributes, which can attract love even from an enemie; and that he hath and still doth procure such good things for mankinde, in their deliverance from the guilt of sin, and from the wrath to come, as of which, might they but have an exemption from his spirituall government, and a dispensation to live according to their owne lusts stil, no man should be more greedily desirous. As Samp­son met the Lion as an enemie, when hee was alive, but after he was slaine, he went unto him as to a table; there was onely terrour while he lived, but honey when hee was dead: so doubtlesse many men, to whom the bodi­ly presence of Christ, and the mighty power and pene­tration of his heavenly preaching, whereby hee smote sinners unto the ground, and spake with such authoritie as never man spake, would have beene unsufferably irke­some, and full of terrour (as it was unto the Scribes and Pharisees) can yet, now that he is out of their sight, and doth not in person, but onely by those who are his wit­nesses torment the inhabitants of the earth, pretend much admiration, and thankfull remembrance of that death of his, which was so full of hony for all that come unto him; Securus licet Aeneam Ruti­lum (que) ferocem Committas, nul­li gravis est per­cussus Achilles. Quid [...]fert di­ctis ignoscat Mutius, annon? Pone Tigilli­num, taedâ luce­bis in illà Qua stantes ardent qui fixo gutture fumant, &c. Iuvenal. Satyr. 1. for as particular dependencies and expectations may make a man flatter and adore the greatnesse of some li­ving Potentate, whose very image notwithstanding the same man doth professedly abominate in other tyrants of the world who are dead, or upon whom he hath not the same ends: so the selfe-same reason may make men in hypocriticall expressions flatter & fawne upon Christ himselfe who is absent, and yet hate with a perfect ha­tred the very image of his Spirit, in the power of his Word, and in the lives of his people. The very Scribes and Pharisees, who blasphemed his Spirit, and contri­ved his death, could yet be contented to be gainers there­by; for see they confesse, It is expedient for us that one die for the people.

Lastly, a false love to Christ may be grounded upon a [Page 68] false conceit of love to his ordinances: For as it is certaine that he who loves the Word and worship of Christ, as his, doth love him too who is the Author of them: so it is certaine likewise that that love which is sometimes pretended unto them, may indeed in them fix upon no­thing but accidentall and by-respects. This people, saith the Lord to his Prophet, come, and sit before thee as my people, and they heare thy words, but they will not doe them: for with their mouth they shew much love, but their heart goeth after their covetousnesse. Here is love in pretence, but falshood in the heart: what then was it which in the Pro­phet they did thus love? That presently followes, Thou art unto them as a very lovely song of one that hath a plea­sant voice, and can play well on an instrument, Ezek. 33.31, 32. that is, it is not my will which in thy ministery they at all regard, but onely those circumstantiall orna­ments of gracefull action and elocution which they at­tend with just alike proportion of sensuall delight, as an eare doth the harmony of a well tuned instrument: for as a man may be much affected with the picture of his enemie, if drawne by a skilfull hand, and yet therein love nothing of the person, but only the cunning of the work­man who drew the peece: So a man who hates the life and Spirit of the Word of God it selfe, as being diame­trically contrary to that spirit of lust, and of the world, which rules in him; may yet be so wonderfully taken with that dexteritie of wit, or delicacie of expression, or variety of learning, or sweetnesse of speech, and action, or whatsoever other perfection of nature or industry in the dispencers of that Word are most sutable to his natu­rall affections, as that he may from thence easily cheat his owne conscience, and ground a misperswasion of his love to Gods Word, which yet indeed admireth nothing but the perfections of a man. Nay suppose he meete not with such lenocinia to entice his affection, yet the very pacification of the conscience, which by a notorious [Page 69] neglect of Gods ordinances would haply be disquieted, or the credit of bearing conformity to Ecclesiasticall or­ders, and the established service of God in his Church, or some other the like sinister respect may hold a man to such an externall faire correspondence, as by a deceitfull heart may easily be misconstrued a love of Gods ordi­nances. Nay further, a man may externally glory in the priviledge of Gods oracles, hee may distinctly beleeve, and subscribe to the truth of them, he may therin heare many things gladly, and escape many pollutions of the world, and yet here hence conclude no cleerer evidence of his love to Christ in his word, than the unbeleeving Iews, or Herod, or Ahab, or Simon Magus, Ier. 7.4. Rom. 2.17.20. Hos. 2.2, 3. Mark. 6.20. 1 King. 21.27— 29. or the foolish Virgins and apostates (all which have attained to some of these degrees) could have done.

For the cleering then of this great case touching the evidence of a mans love to Christ, wee must first know that this is not a flower of our owne garden, Act. 8.13. 2 Pet. 2.20. for every man by nature is an enemie to Christ and his Kingdome, of the Iews minde, wee will not have this man to raigne over us; and the reason is because the image of the old Adam which we beare, is extremely contrary to the hea­venly image of the second Adam, unto which wee are not borne, but must bee renewed. And this is certaine, our love is according to our likenesse, he who hath not the nature and Spirit of Christ, can never love him or move to­wards him. For love is like fire, congregat homogenea, it carrieth things of a nature to one another. Our love then unto Christ must bee of a spirituall generation: and it is grounded upon two causes; First, upon the Proportion which is in him unto all our desires or capacities, upon the evidence of that unsearchable and bottomlesse good­nesse which is in him, which makes him the fairest often thousand, even altogether lovely. For that heart which hath a spirituall view of Christ, Ephes. 3.18, 19. will bee able by faith to observe more dimensions of love, and sweetnesse in him [Page 70] than the knowledge of any creature is able to measure. In all worldly things though of never so curious and de­licate an extraction, yet still even those hearts which swimme in them, and glut upon them, can easily discover more dregs than Spirits; nothing was ever so exactly fit­ted to the soule of man, wherein there was not some defect, or excesse, something which the heart could wish were away, or something which it could desire were tempered with it. But in Christ and his kingdome there is nothing unlovely. For as in man the all that is, is full of corruption, so in Christ the all that hee is, is nothing but perfection. His fulnesse is the center and treasure of the soule of man, and therefore that love which is therupon grounded must needs be in the soule as an universall ha­bit and principle, to facilitate every service whereby we move unto this center, for love is the weight or spring of the soule, Amor meus pon­dus meum, eo fe­ror quocun (que) fe­ror. Aug. which sets every facultie on worke, neither are any of those commandments grievous which are obeyed in Love. And therfore it is called the fulfilling of the Law. True love unto Christ keepes the whole heart together, and carries it all one way, and so makes it universall, uni­forme, and constant in all its affections unto God (for unstedfastnesse of life proceeds from a divided or double heart, Iam. 1.8.) As in the motions of the heavens, there is one common circumvolution which ex aequo carrieth the whole frame daily unto one point from east to west though each severall spheare hath a severall crosse way of its owne, wherin some move with a swifter, and others with a slower motion: So though severall Saints may have their severall corruptions, and those likewise in some stronger than in others, yet being all animated by one and the same Spirit, they all agree in a steddy and uniforme motion unto Christ. If a stone were placed un­der the concave of the moone, though there bee fire, and aire, and water between, yet through them all it would hasten to its owne place; so bee the obstacles never so [Page 71] many, or the conditions never so various through which a man must passe, through evill report and good report, through terrors and temptations, through a sea and a wildernesse, through firy Serpents and sons of Anak, yet if the heart love Christ indeed, and conclude that heaven is its home, nothing shall bee able totally to dis­courage it from hastning thither, whither Christ the fore­runner is gone before.

Secondly, Cant. 2.16. Ioh. 14.23. Ioh. 1 [...].21.23. the true Love of Christ is grounded upon the evidence of that Proprietie which the soule hath unto him. And of that mutuall inhabitation and possession which is between them. So that our love unto him in this regard is a kinde of selfe love (and therefore very strong) because Christ and a Christian are but one. And the more perswasion the soule hath of this unity, the more must it needs love Christ. For wee love him because hee loved us first, 1 Ioh. 4.16.19. And therefore our Sa­viour, from the womans apprehension of Gods more abundant love in the remission of her many and great sinnes, concludeth the measure and proportion of her love to him. But saith he, To whom little is forgiven the same loveth little, Luke 7.47.

Now True Love of Christ and his Kingdome thus grounded will undoubtedly manifest it selfe, first in an universall extent unto any thing wherin Christ is present unto his Church. First, the soule in this case will abun­dantly love and cherish the Spirit of Christ. Entertaine with dearest embraces, as worthy of all acceptation, the motions, and dictates, and secret illapses of him into the soule; will bee carefull to heare his voice alwayes behinde him, prompting and directing him in the way he should walke, will endevour with all readinesse and pliablenesse of heart to receive the impression of his seale, and the te­stimonie which hee giveth in the inner man unto all Gods promises; will feare and suspect nothing more than the frowardnesse of his owne nature, which daily en­devoureth [Page 72] to quench, grieve, resist, rebel against this Ho­ly Spirit, and to fling off from his conduct againe. Se­condly, the soule in this case will abundantly love the Ordinances of God (in which by his Spirit hee is still walking in the midst of the Churches) for the Law is written in it by the finger of God, so that there is a sute­ablenesse and coincidencie betweene the Law of God and the heart of such a man. He will receive the word in the puritie thereof, and not give way to those humane inventions which adulterate it, to that spirituall treason of wit and fancie, or of heresie and contradiction, which would stampe the private image and superscription of a man upon Gods owne coine, and torture the Scriptures to confesse that which was never in them. Hee will re­ceive the word in the power, majestie, and authority thereof, suffering it like thunder to discover the forrest, and to drive out all those secret corruptions which shel­terd themselves in the corners, or deceit of his heart. He will delight to have his imaginations humbled, and his fleshly reasonings non plus'd, & al his thoughts subdued unto the obedience of Christ. Hee will receive the word as a wholsome potion, to that very end that it may search his secret places, and purge out those tough and incorpo­rated lusts which hitherto hee had not prevailed against. Hee will take heed of hardning his heart that hee may not heare, of rejecting the counsell of God against him­selfe, of thrusting away the word from him, of setting up a resolved will of his owne against the call of Christ, as of most dangerous down-fals to the soule. Lastly, he will receive the word in the spiritualnesse thereof, subscribing to the closest precepts of the Law, suffering it to clense his heart unto the bottome, hee will let the consideration of Gods command preponderate and over-rule all re­spects of feare, love, profit, pleasure, credit, compliancy, or any other charme to disobedience; hee will bee con­tented to bee led in the narrowest way, to have his se­cretest [Page 73] corruption reveal'd and remov'd, to expose his conscience with patience under the saving, though se­verest blowes of this spirituall sword. In one word hee will deny the pride of his owne wit, and if it bee the evi­dent truth of God which is taught him, though it come naked, and without any dressings, or contributions of humane fancie, hee will distinguish betweene the author and the instrument, betweene the treasure and the ves­sell in which it comes, and from any hand receive it with such awefull submission of heart, as becommeth Gods owne word. Thirdly, the soule in this case will most dearly love every member of Christ. For these two, the love of Christ, and of his members, doe infallibly accom­pany one another. For though there bee a farre higher proportion of love due unto Christ than unto men, yet our love to our brethren is quoad nos and à posteriori, not onely the evidences, but even the measure of our love to Christ. He that loveth not his brother whom hee hath seen, how can he love God whom he hath not seene? (saith the Apostle) 1 Ioh. 4.20. hee that hath not love enough in him for a man like himselfe, how can hee love God whose goodnesse being above our knowledge re­quireth a transcendency in our love? This then is a sure rule; He that loveth not a member of Christ, loveth not him, and hee who groweth in his love to his brethren, groweth likewise in his love to Christ. For as there is the same proportion of one to five as there is of twenty to an hundred, though the numbers be farre lesse: as the motion of the shadow upon the diall, answereth exactly to that proportion of motion and distance which the Sunne hath in the firmament, though the Sunne goeth many millions of miles when the shadow it may bee moveth not the breadth of a hand: so though our love to Christ ought to be a far more abundant love, than to any of his members, yet certaine it is that the measure of our progresse in brotherly love is punctually an­swerable [Page 74] to the growth of our love to Christ.

Secondly, a true grounded love unto Christ will shew it selfe in the right manner or conditions of it. Which are principally these three: First, it must bee an incorrupt and sincere love. Grace bee upon all those that love the Lord Iesus [...], in incorruption or sincerity, saith the Apostle, Eph. 6.24. that is, on those who love not in word or outward profession and stipulation onely, but in deed and truth, or in the permanent constitution of the inner man; which moveth them to love him alwayes and in all things, to hate every false way, to set the whole heart, the studie, purpose, prayer and all the activity of our Spirits against every corruption in us which standeth at enmity with him and his Kingdome. Secondly, it must be a principall and superlative love, grounded upon the experience of the soule in it selfe, that there is ten thousand times more beautie and amiablenesse in him, than in all the honours, pleasures, profits, satisfactions which the world can afford; that in comparison or com­petition with him, the dearest things of this world, the parents of our body, the children of our flesh, the wife of our bosome, the bloud in our veines, the heart in our brest, must not onely be laid downe and lost as sacrifices, but hated as snares when they draw us away from him. Thirdly, it must bee an unshared and uncommunicable love, without any corrivals; for Christ as he is unto us all in all, so he requireth to have all our affections fixed upon him: As the rising of the Sunne drowneth all those innumerable Starres which did shine in the firmament before; so must the beauty of this Sunne of righteous­nesse blot out, or else gather together unto it selfe all those scattered affections of the soule, which were be­fore cast away upon meaner objects.

Lastly, true love unto Christ will shew it selfe in the naturall and genuine effects of so strong and spirituall a grace: some of the principall I before named, unto which [Page 75] we may adde, First, An universall, cheerefull, and con­stant obedience to his holy Commandements: If a man, saith Christ, love me, he will keepe my Commandements; and my Father will love him, and wee will come unto him, and make our abode with him, Iob. 14.24. There is a two­fold love, a love which descends, and a love which ascends, a love of Bounty and beneficence, and a love of Dutie and service: so then, as a father doth then only in truth love his childe, when with all care he provideth for his present education and future subsistence; so a childe doth then truly love his father, when with all reverence and submission of heart he studieth to please and to doe him service: And this love if it be free and ingenuous, by how much the more not only pure and equall in it selfe, but also profitable unto him the commandement is, by so much the more carefully will it endevour the observa­tion thereof. And therefore since the soule of a Christi­an knowes that as God himselfe is good, and doth good, Psal. 119.68. Psal. 19.7-11. Mic. 2.7. Esay 45.19. Psal. 119.140. so his Law (which is nothing but a ray and glimpse of his owne holinesse) is likewise good in it selfe, and doth good unto those which walke uprightly, it is hereby en­flamed to a more sweet and serious obedience thereun­to, in the keeping whereof, there is for the present so much sweetnesse, and in the future so great a reward: Thy Word, saith the Psalmist, is very pure, therefore thy servant loveth it.

Secondly, A free, willing, and cheerefull suffering for him and his Gospell. Vnto you, saith the Apostle, it is given in the behalfe of Christ, not onely to beleeve on him, but also to suffer for his sake, Phil. 1.29. Tertul. Apolog. cap. ult. We see how far a humane love either of their countrey, or of vain-glo­ry hath transported some heathen men to the devoting and casting away their owne lives: How much more should a spirituall love of Christ put courage into us to beare all things, and to endure all things (as the Apostle speakes, 1 Cor. 13.7.) for him, who bare our sinnes, and [Page 76] our stripes, and our burdens for us, which were heavier than all the world could lay on? And this was the in­ducement of that holy martyr [...]. Euseb. hist. Eccl. lib. 4. cap. 14. Polycarp, to die for Christ, notwithstanding all the perswasions of the per­secutors, who by his apostacie would faine have cast the more dishonour upon Christian Religion, and as it were by sparing him, have the more cunningly persecuted that; This eightie six yeares, saith he, I have served him, and he never in all that time hath done me any hurt, why should I be so ungratefull as not to trust him in death, who in so long a life hath never forsaken me? I am perswaded, saith the Apostle, that [...]. Ignat. ep. ad Rom. [...], &c. Ibid. neither death, nor life, nor princi­palities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord, Rom. 8.38, 39. Nothing able to turne away his love from us, and therefore nothing should be able to quench our loue to him. Many waters, that is, by the usuall Psal. 69.1, 2. Psal. 124.4, 5. Esay 8.7. expression of the holy Scriptures, many afflicti­ons, persecutions, temptations, cannot quench love, nei­ther can the flouds drowne it, Cant. 8.7.

Thirdly, A zeale and jealous contention for the glory, truth, worship and wayes of Christ: wicked men pretend much love to Christ, but they indeed serve onely their owne turnes; as Ivie, which claspes an Oake very close, but only to sucke out sap for its owne leaves and berries; but a true love is full of care to advance the glory of Christs kingdome, and to promote his truth and wor­ship, feares lest Satan and his instruments should by any meanes corrupt his truth, or violate his Church, as the Apostle to the Galatians professeth, the feare which his love wrought in him towards them; I am afraid of you, lest I have bestowed upon you labour in vaine, Gal. 4.11-16. So we finde what contention, and disputation, and strife of spirit the Apostles and others in their mini­stery used, when Christ and his holy Gospell was any [Page 77] way either injured by false brethren, or kept out by the idolatry of the places to which they came, Act. 15.2. Act. 17.16. Act. 18.25. & 19.8. Gal. 2.4, 5. Iude v. 2.

Lastly, A longing after his presence, a love of his appea­ring, a desire to be with him which is best of all, a see­king after him, and grieving for him, when for any while he departs from the soule, a waiting for his salvation, a delight in his Communion, and in his spirituall refresh­ments, a communing with him in his secret chamber, in his houses of wine, and in his galleries of love. By which lovely expressions the Wise-man hath described the fellowship which the Church desireth to have with Christ, and that abiding and supping of Christ with his Church, feasting the soule with the manifestations of himselfe and his graces unto it, Psalm. 42.3. & 105.4. 2 Cor. 5.2. 2 Tim. 4.8. Phil. 1.23. Cant. 3.1, 2. Cant. 5.6-8. Gen. 49.18. Psal. 119.131. Cant. 1.4. & 2.4. Cant. 7.5. Ion. 14.21-23. Revel. 3.20.

Having thus by occasion of the enemies of Christ, spoken something of the true and false Love which is in the world towards him: we now proceed to the particu­lars mentioned before. And the first is the terme of Du­ration, or measure of time in the Text, Vntill. It hath a double relation in the words, unto Christs Kingdome, and unto his Enemies. As it looks to the kingdome of Christ, it denotes both the Continuance and the Limitation of his kingdome. The continuance of it in his owne person, for it is there fixed and intransient. He is a King without successours, as being subject to no mortality, nor defect which might be by them supplied. The kingdome of Christ (as I observed) is either Naturall, as he is God, or Dispensatory, and by Donation from the Father, as he is Mediator, and not onely of the former, but even of this likewise the Scripture affirmes that it is Eternall. It is a kingdome set up by the God of heaven, and yet it shall never be destroyed, but stand for ever, Dan. 2.44. I have [Page 78] set my King upon my holy hill of Sion, that notes the unction and donation, Psalm. 2.6. and in mount Sion where God hath set him, hee shall reigne from hence­forth even for ever, Mic. 4.7. Though hee be a childe borne, and a sonne given, yet of the encrease of his go­vernment and peace there shall be no end; upon the throne of David, and upon his Kingdome, to order it, and to establish it with judgement and justice, from henceforth for ever and ever, Esay 9.6, 7. unto the Sonne hee saith, Thy throne, O God, is for ever and ever, Heb. 1.8. And here wee must distinguish betweene the substance of Christs kingdome, and the forme or manner of admini­string and dispencing it. In the former respect it is abso­lutely eternall, Christ shall bee a head and rewarder of his members, an everlasting Father, a Prince of peace un­to them for ever. In the latter respect it shall be Eternall according to some acception, that is, it shall remaine un­till the consummation of all things, as long as there is a Church of God upon the earth, there shall be no new way of spirituall and essentiall government prescribed unto it, no other Vicar, Successour, Monarch, or Vsur­per upon his office by God allowed, but he onely by his Spirit in the dispensation of his ordinances shall order and over-rule the consciences of his people, and subdue their enemies: yet he shall so reigne till then, as that hee shall then cease to rule in such manner as now hee doth, when the end comes hee shall deliver up the kingdome to God the Father, and when all things shall be subdued unto him, he also himselfe shall be subject unto him that put all things under him, that God may be all in all, 1 Cor. 15.24-28. He shall so returne it unto God, as God did con­ferre, and as it were, appropriate it unto him, namely, in regard of judiciary dispensation and execution, in which respect our Saviour saith, that as touching the present ad­ministration of the Church, The Father judgeth no man, but hath committed all judgement, and hath given autho­rity [Page 79] to execute it unto his Sonne, Ioh. 4.22, 27. Now Christ governeth his Church by the ministery of his Word and Sacraments, and by the effusion of his Spirit in measure and degrees upon his members; by his migh­tie, though secret, power he fighteth with his enemies, and so shall doe till the resurrection of the dead, when death, the last enemie shal be overcome, and then in these respects his kingdome shall cease, for he shall no more exercise the offices of a Mediator in compassionating, defending, interceding for his Church; but yet he shall still sit and reigne for ever as God, coequall with his Fa­ther, and shall ever be the Head of the Church his body. Thus we see though Christs kingdome in regard of the manner of dispensation, and present execution thereof, it be limited by the consummation of all things; yet in it selfe it is a kingdom which hath neither within the seeds of mortality, nor without the danger of a concussion, but in the substance is immortall, though in regard of the commission and power which Christ had as Mediator to administer it alone by himselfe, and by the fulnesse of his Spirit, it be at last voluntarily resigned into the hands of the Father, and Christ as a part of that great Church become subject to the Father, that God may bee all in all.

Now the grounds of the Constancy of Christs govern­ment over his Church, and by consequence of the Church it selfe which is his kingdome, are amongst others these: First, the Decree and promise of God sealed by an oath, which made it an adamantine and unbended purpose, Iames 1.17. Non mutat vo­luntatem, sed vult mutatati [...] ­nem, Aqu. part. 1. qu. 19. art. 7. Aug. Confess. lib. 12. c. 15. deciv. Dei, lib. 14. c. 11. lib. 22. cap. 1. de Trin. lib. 5. c. 16. which the Lord would never repent of nor reverse. All Gods Counsels are immutable (though he may alter his workes, yet he doth never change his will,) but when he sealeth his Decree with an oath, that makes their im­mutability past question or suspition. In that case it is impossible for God to change, because it is impossible for God to lye, or deny himselfe, Hebr. 6.18. Now upon [Page 80] such a Decree is the Kingdome of Heaven established. Once have I sworne by my Holinesse that I will not lye un­to David, saith the Lord, Psal. 89.35. Once, that notes the constancie and fixednesse of Gods promise; By my Holinesse, that notes the inviolablenesse of his promise; as if he should have said, Let me no longer be esteemed an Holy God than I keepe immutably that Covenant which I have sworne unto David in my truth.

Secondly, the free gift of God unto his Sonne Christ, whereby he committed all power and judgement unto him. And Power is a strong argument to prove the Sta­bility of a kingdome, especially if it bee on either side supported with wisedome and righteousnesse, as the power of Christ is: And therefore from his power hee argues for the perpetuitie of his Church to the end of the world, All power is given mee in heaven and earth; Goe yee therefore and preach the Gospell to all nations; and loe I am with you alwayes to the end of the world, Matth. 28.18-20. And the argument is very strong and emphaticall, for though kingdomes of great power have beene and may be subdued, yet the reason is, be­cause much power hath still remained in the adverse side; or if they have beene too vast for any smaller peo­ple to root out, yet having not either wisdome enough to actuate so huge a frame, or righteousnesse to prevent or purge out those vitious humours of emulation, Vid. Arist. Polit. lib. 5. In se magna ru­unt, laetis hunc numin [...] rebus Crescendi posue­re modum, Lucan. sedi­tion, luxury, injustice, violence and impietie, which like strong diseases in a body, are in states the preparations and seminaries of mortalitie, they have sunke under their owne weight, and beene inwardly corrupted by their owne vices. But now first, the power of Christ in his Church is universall, there is in him all power and no weaknesse, no power without him or against him; and therefore no wonder if from a fulnesse of power in him, and an emptinesse in his enemies, the argument of con­tinuance in his kingdome doth infallibly follow; for [Page 81] what man, if hee were furnished with all sufficiencie, would suffer himselfe to be mutilated and dismembred, as Christ should, if any thing should prevaile against the Church, which is his fulnesse. Againe, this power of Christ is supported with wisdome, it can never miscarry for any inward defect, for the wisdome is proportiona­ble to the power; this, All power, and that, All the trea­sures of wisdome; Power able by weaknesse to confound the things which are mighty, and wisdome able by foo­lishnesse to bring to nought the understanding of the prudent; and both these are upheld by righteousnesse, which is indeed the very soule and sinewes of a king­dome, upon which the thrones of Princes are establi­shed, and which the Apostle makes the ground of the perpetuitie of Christs kingdome, Thy throne, O God, is for ever and ever, a scepter of righteousnesse is the scepter of thy kingdome, Hebr. 1.8.

Thirdly, the quality of Christs kingdome is to be a Growing kingdome, though the originals thereof be but like a graine of mustard-seed, or like Eliahs cloud to a humane view despicable, and almost below the proba­bilities of subsistence, the object rather of derision than of terrour to the world; yet at last it groweth into a widenesse, which maketh it as catholike as the world. And therefore that which the Prophet David speakes of the Sunne, the Apostle applies to the Gospell, Rom. 10.18. to note that the Circle of the Gospell is like that of the Sunne, universall to the whole world. It is such a kingdome as groweth into other kingdomes, and eats them out. The little stone in Nebuchadnezzars vi­sion (which was the Kingdome of Christ, for so Ierusa­lem is called a stone, Zech. 12.3.) brake in peeces the great Monarchies of the earth, and grew up into a great mountaine which filled the world, Dan. 2.34, 35. for the kingdomes of the earth must become the kingdomes of the Lord, and of his Christ, Revel. 11.15. Therefore [Page 82] the Prophets expresse Christ and his kingdome by the name of a Branch, which groweth up for a standard and ensigne of the people, Esay 11.1.10. Zech. 3.8. A branch which growes, but never withers. It hath no principles of death in it selfe; and though it be for a while subject to the assaults of adversaries, and forren violence, yet that serves onely to trie it, and to settle it, but not to weaken or overturne it: The gates of hell, all the powers, policies, and lawes of darknesse, shall never prevaile against the Church of Christ: he hath bruized, and judged, and trodden downe Satan under our feet. He hath overcome the world; he hath subdued iniqui­tie, hee hath turned persecutions into seminaries and re­surrections of the Church; he hath turned afflictions in­to matters of glory and of rejoycing; so that in all the violence which the Church can suffer, it doth more than conquer, because it conquers not by repelling but by suf­fering.

And this shewes the sacrilege and sawcinesse of the Church of Rome, which in this point doth with a dou­ble impiety therefore pervert the Scriptures, that it may derogate from the honour of Christ and his king­dome: And those things which are spoken of the in­fallibility, authority, and fulnesse of power which Christ hath in his body, of the stability, constancie, and univer­salitie of his Church upon earth, doth arrogate onely to the Pope and his See at Rome. As the Donatists in S. Au­gustines time from that place of the Spouse in the Can­ticles, Aug. Epist. 48. & to. 7. de uni­tat. Eccles. c. 16. Tell me, O thou whom my soule loveth, where thou feedest, where thou makest thy flocke to rest in Meridie, excluded all the world from being a Church, save onely a corner of Africa, which was at that time the nest of those hornets: So because Christ sayes, his Church is built upon a rocke, and the gates of hell shall not prevaile against it; therefore the Romanists from hence conclude all these priviledges to belong to them, and ex­clude [Page 83] all the famous Churches of the world besides from having any communion with Christ the Head. B. Iewels De­fence of the A­pologie, part 4. page 360. That scornefull expostulation which Harding makes with that renowned and incomparable Bishop (under whose hand hee was no more able to subsist, than a whelpe under the paw of a Lion) shall wee now change the song of Micheas the Prophet, Out of Sion shall come the Law, and the Word of the Lord from Ierusalem; and sing a new song, out of Wittenberg is come the Go­spell, and the Word of the Lord from Zurich and Ge­neva? may most truely and pertinently be retorted up­on himselfe and his faction, who boldly curse and Idem à Roma­no pontifice di­vidi, quod ab universa Eccle­sia separari, Ba­ron, to. 2. A. 254. §. 100. ex­clude all those Christian Churches from the body of Christ, and the hope of salvation, who will not receive lawes from Rome, nor esteeme the Cathedrall determi­nations of that Bishop (though haply in himselfe an im­pure, diabolicall and intolerable beast, as by their owne confessions many of them have beene) to be notwith­standing the infallible Edicts of the Spirit of God, and as undoubtedly the Word of Christ, as if S. Peter or Saint Paul had spoken it; an arrogancie than which there is scarce any more expresse and characteristicall note to discerne Antichrist by. It is true that Christs regal power doth alwaies shew forth it selfe in upholding his Catho­like Church, and in revealing unto it out of his sacred Word such necessary truths as are absolutely requisite unto its being and salvation; but to binde this power of Christ to one man, and to one See, (as if like the Pope he were infallible only in S. Peters chaire) is the meere figment of pride and ambition without any ground at all, raised out of a heape and aggregation of monstrous presumptions of humane and some most disputable, Crantzius in Metropol. l. 5. c. 1. in Bonifacio 6. Stephano 6. Theodoro, Chri­stophoro, Ioanne 12. Sylvestro 2. Sigon. de Regno Italiae, lib. 7. Anno 964. Guicciard. de Alex. 6. lib. Hist. 1. pag. 3, 4. Pet. Bembus de eodem in Hist. Venet. lib. 6. Platina in Chri­stophero 1. Ioan. 13. Sylvestro 2. &c. Vid. Mornaeum de Ecclesia, ca. 9. Reynol. Conser. c. 7. divis. 1. & 5. B. Carleton of Jurisdict. cap. 7. B. Vsher de statu Ecclesiae, cap. 3, 4, 5.o­thers most false conceits, of which though there be not the least vestigia in sacred Scriptures, yet must they be all first wrested in for indubitate principles, and laid for sure foundations before the first stone of Papall authoritie [Page 84] can bee raised. As first, that the externall and visible regiment of the whole Church is Bellarm. lib. 1. de Pontif. Rom. cap. 9. Monarchicall, and that there must be a predominant mistresse Church set over all the rest, to which in all points they must have recourse, and to whose decisions they must conforme without any hesitancie, or suspition at all, whereas the Apostle tels us that the unity of the Church is gathered by many Pastors and Teachers, Eph. 4.11, 12, 13. for as if severall needles bee touched by so many severall Load­stones (all which have the selfe-same specificall vertue in them) they doe all as exactly bend to one and the same point of heaven, as if they had beene thereunto qualified by but one: so in as much as Apostles, Prophets, Evan­gelists, Pastors, Teachers, come all instructed with one and the same spirituall truth and power towards the Church, therefore all the faithfull, who are any where by these multitudes of Preachers taught what the truth is in Iesus, doe all by the secret sway and conduct of the same Spirit of Grace (whose peculiar office it is to guide his Church in all necessary and saving truth) with an admirable consent of heart, and unitie of judgement incline to the same end, and walke in the same way, acknowledging no monarch over their consciences but CHRIST, nor any other ministeri­all application of his regall power in the Catholike Church, but onely by severall Bishops and Pastours, who in their severall particular compasses are endowed with as plenary and ample ministeriall power, as the Pope and his Consistorie within the See of Rome. Se­condly, that Peter was Prince and Monarch, Rocke and Head in this Vniversall Church, and that hee alone was custos clavium, and all this in the vertue of Christs pro­mise and commission granted unto him. Thou art Peter, and upon this Rocke will I build my Church, Baron. An. 33. sect. 17. Bellar. de Pontif. Rom. lib. 1. c. 10. feed my sheep, feed my Lambs, unto thee will I give the Keyes of the kingdome of heaven: In which respect Baronius cal­leth [Page 85] him Quod non au­det Bozius. Prae­ter Christum (in­quit) non potest aliud fundamen­tum poni, quod sit itemprima­rium design. Ecclesie, l. 18. c. 1. ob. 5. Lapidem primarium, the chiefe stone; and againe, though Christ, saith hee, bee the Author and mo­derator of his Church, yet the Princedome and Mo­narchie hee hath confer'd upon Peter Sicut (quod certum est) nemo potest aliud po­nere fundamen­tum, prae [...]erid quod positum est, quod est Chri­stus; ita etiam nec aliud quis­piam ponet, quam quod po­sui [...] Christus, neque convellet quod ipse firma­vit, dicens, Tu es Petrus, &c. Ba­ron. An. 33 sect. 20.; and therefore as no man can lay any other foundation than that which is layd, namely Christ, so no man can lay any other than that which Christ hath layd, namely Peter. And it is wonderfull to consider what twigs and rushes they catch at to hold up this their monarchy. Baron. A. 34. sect. 247. Bozius de fignis Eccle­siae, lib. 18. cap. 1.2. Bellarm. de Roman. Ponti­fice, lib. 1. cap. 17.25. Because Peter did preach first, therfore he is Monarch of the Church. By which reasō his monarchie is long since expir'd, for his pretended successors scarce preach at all. And yet if that may bee drawen to any argument, it proves onely that hee was Lapis primus, the first in order and in forward­nesse to preach Christ (as it became him who had three times denied him) but not Lapis primarius, the chiefe in dignity, and jurisdiction over the rest [...] and why should it not bee as good an argument to say that Iames had the dignity of precedence before Peter, because Paul first names Iames, and then Cephas, and that in a place where hee particularly singles them out as pillars and principall men in the Church, as to say that Peter hath jurisdiction over Iames and the rest, because in their Synods and as­semblies hee was the chiefe speaker? Baron. An. 34. sect. 264. Because Peter cured the lame man that sate at the gate of the Temple, therfore hee is universall monarch. By which reason likewise Paul who in the selfe same manner cured a creeple at Lystra, should fall into competitiō with Peter for his share in the monarchie. But the people there were not so acute disputants as these of Rome, for though they saw what Paul had done, yet they concluded the dignity and precedence for Barnabas, they called him Iupiter and Paul Mercury. Againe, because Peter Baron. Ibid. sect. 269. pro­nounced sentence upon Ananias, therfore hee is monarch of the universall Church: and why Paul should not here likewise come in for his share, I know not, for hee [Page 86] also passed judgment upon Elimas the sorcerer (and we no where finde that hee derived his authority, or had any commission from Peter to doe so.) And surely if by the same Apostolicall and infallible Spirit of Christ, (which they both immediatly received from Christ him­selfe) S. Paul did adjudge Elimas to blindnesse, by the which S. Peter adjudged Ananias to death, I see not how any logick from a parity of actions can conclude a dispa­rity of persons, except they will say that it is more mo­narchicall to adjudge one to death, than another to blindnesse. Againe, because Peter healed the sick by his shaddow, Baron. Ibid. sect. 274. therefore Peter is monarch of the universall Church: and even in this point Paul likewise may hold on his competition, for why is not the argument as good that Paul is Monarch of the Church because the hand­kerchiefs and aprons which came from his body did cure diseases, and cast out Divels, as that Peter is therefore monarch because by the overshaddowing of his body the sick were healed? But the truth is there is no more substance in this argument for Peters principality, than there is for their supposed miraculous vertue of images and relicks of Saints, because the shaddow (which was the image of Peter) did heale the sick, for that also is the Cardinals great argument. Againe, because Peter was sent to Samaria to confirme them in the faith, Ibid. sect. 275. An. 35. sect. 9.25. and to lay hands on them that they might receive the holy Ghost, and to confound Simon Magus the sorcerer, therfore hee is primate of the Catholike Church, and hath monar­chicall jurisdiction. And yet the Pope is by this time something more monarchicall than Peter, for he would thinke skorne to bee sent as an Ambassador of the Churches from Rome to the Indians, amongst whom his Gospell hath been in these latter ages preached; and doubtlesse they would bee something more confirmed than they are by the soveraigne vertue of his prayers and presence. But alas, what argument is it of monarchie [Page 87] to be sent by others in a message, and that too not with­out an associate, who joyned with him in the confir­mation of that Church? and if the confuting, or cursing of Simon Magus were an argument of primacy, why should not S. Pauls cursing of Elimas, and Hymeneus, and Alexander, and S. Iohns of Cerinthus be arguments of their primacie likewise? Againe, Baron. An. 39. sect. 6. because Paul went up to Ierusalem to see Peter, therefore Peter was mo­narch of the Catholick Church. And why should not by this argument Elizabeth bee concluded a greater woman than the virgin Marie, and indeed the lady of all woman, because the blessed Virgin went up into the hill countrie of Iudea, and entred into the house of Za­charias and saluted Elizabeth? but wee finde no argu­ment but of equality in the Text, for hee went to see him as a brother, but not to doe homage to him, or receive authority from him as a monarch, else why went he not up immediately to Ierusalem, but staied three years, and preached the Gospell by the commission hee had recei­ved from Christ alone? and how came S. Paul to bee so free, or S. Peter to bee so much more humble than any of his pretended successors as the one to give with bold­nesse, the other with silence and meeknesse to receive so sore a reproofe in the face of all the brethren as many yeares after that did passe betweene them. Certainly S. Paul in so long time could not but learne to know his distance, and in what manner to speake to his monarch and primate. By these particulars wee see upon what sandy foundation this vast and formidable Babel of Pa­pall usurpation and power over the Catholike Church is erected (which yet upon the matter is the sole prin­ciple of Romish religion, upon which all their faith, worship and obedience dependeth.) But wee say that as Peter was a foundation, so were all the other Apostles likewise, Eph. 2.20. Revel. 21.14. and that upon the same reason. For the Apostles were not foundations of [Page 88] the Church by any dignity of their persons, as Christ the chiefe corner stone was, but by the vertue of their Apo­stolicall office, which was universall jurisdiction in go­verning the people of Christ, universall commission in in­structing them, and a Spirit of infallibility in revealing Gods will unto them throughout the whole world. And therefore as Peter had the keyes of the Kingdome of heaven to remit or retaine the sinnes of men; so likewise had the other Apostles, Ioh. 20.23. That Christs charge to Peter, feed my sheepe, feed my lambes, is no other in sub­stance than his commission to them all, goe teach all nations baptizing them in the name of the Father, the Sonne and the Holy Ghost. And that the particular di­recting of it unto Peter, and praying for him, was with respect unto his particular onely by way of comfort and confirmation, as being then a weake member, not by way of dignity, or deputation of Christs owne regall power to him in the visible Church. For all the offices of Christ are intransient and uncommunicable to any other, in as much as that administration and execution of them dependeth upon the dignity of his person, and upon the fulnesse of his Spirit, which no mortall man or immortall Angell is capable of. But all this is not enough to bee granted them for the raising their authority. But then thirdly, we must grant them too that Peter, thus qualifi­ed, was Bishop of Rome, for proofe wherof they have no Testimonie of Holy Scriptures, but onely humane tra­dition, Cui impossibile non est subesse falsum. So that in this which is one of the maine principles they build upon, their faith cannot bee resolved into the word of God, Bellarm. de Rom. Pontif. lib. 2. cap. 12. Baron. An. 39. sect. 16.26. and therefore is no divine faith. Fourthly, that hee did appoint that Church to bee the monarchicall and fundamentall see to all other Churches; for hee was Bishop as well of Antioch as of Rome, by their owne confession. And I wonder why some of his personall vertue should not cleave to his chaire at Antioch, [Page 89] but all passe over with him to another place. Fifthly, that hee did transmit all his prerogatives to his successors in that chaire. By which assertion they may as well prove that they all (though some of them have been sorcerers, others murtherers, others blasphemous atheists) were inheriters of S. Peters love to Christ, for from thence our Savior inferres, feed my sheep, to note that none feed his sheepe, but those that love his person. Lastly, that that long succession from S. Peter untill now hath ever since been legall, and uninterrupted. Or else the Church must sometimes have been a monster without a head. Wee grant that some of the Ancients argue from succession in the Church; but it was while it was yet pure, Tertull. deprae­script. cap. 19.22. Aug. Epist. 165. de dissidio Donatist. and while they could by reason of the little space of time betweene them and the Apostles, with evidence resolve their Doctrine through every medium into the preaching of the Apostles themselves. But even in their personall succession who knoweth not what Simonies and Sor­ceries have raised divers of them unto that degree? and who is able to resolve, that every Episcopall ordination of every Bishop there hath been valid, since therunto is requisite both the intention and Orders of that Bishop that ordained him. These and a world of the like uncer­tainties must the faith of these men depend upon, who dare arrogate to themselves the prerogatives of Christ, and of his Catholike Kingdome. But I have been too long upon this argument.

Againe this point of the stabilitie of Christs King­dome is a ground of strong confidence & comfort to the whole Church of Christ, against all the violence of any outward enemies wherwith sometimes they may seeme to bee swallowed upon. Though they associate them­selves, and gird to the battle, though they take counsell, and make decrees against the Lords anointed and against his spouse, yet it shall all come to nought, and be broken in pieces, all the smoake of hell shall not bee able to ex­tinguish, [Page 90] nor all the power of hell to overturne the Church of God, and the reason is, Immanuel, God is with us, Esai. 8.9, 10. That anointing which the Church hath received shall deliver it at last from the yoke of the enemie, Esai. 10.27. Though it seeme for the time in as desperate a condition as a dry stick in the fire, or a dead body in the grave, yet this is not indeed a sepulture, but a semination. Though it seeme to bee cast away for a season, yet in due time it will come up and flourish againe, Zechariah 3.2. Ezekiel 37.11. And this is the assurance that the Church may have, that the Lord can save and deliver a second time, Esai. 11.11. that hee is the same God yesterday, and to day, and for ever; and therfore such a God as the Church hath found him heretofore, such a God it shall finde him to day, and for ever, in the returnes and manifestations of his mercy. Which discovers the folly, and foretels the confusion of the enemies of Christs Kingdome, they conceive mis­chiefe, but they bring forth nothing but vanity, Iob 15.35. They conceive chaffe, and bring forth stubble, Esai. 33.11. They imagine nothing but a vaine thing, their malice is but like the fighting of briars and thornes with the fire, Esai. 27.4. Nahum 1.10. like the dashing of waves against a rock, like a mad mans shooting arrowes against the Sunne, which at last returne upon his owne head; like the puffing of the fanne against the corne, which driveth away nothing but the chaffe, like the beating of the winde against the saile, or the foming and raging of the water against a mill, which by the wise­dome of the artificers are all ordered unto usefull and excellent ends. And surely when the Lord shall have ac­complished his worke on mount Sion, when hee shall by the adversary, as by a fanne have purged away the ini­quity of Iacob, and taken away his sinne, hee will then returne in peace and beauty unto his people againe. Looke on the preparation of some large building, in one [Page 91] place you shall see heapes of lime, and morter, in another piles of timber, every where rude, and indigested mate­rials, and a tumultuary noise of axes and hammers, but at length the artificer sets every thing in order, and raiseth up a beautifull structure: such is the proceeding of the Lord in the afflictions and vastations of his Church, though the enemie intend to ruine it, yet God intends onely to repaire it. Thus farre as Donec respects Christs Kingdome in it selfe.

Now as it respecteth the enemies of Christ, it notes, First, The present inconsummatenesse of the victories, and by consequence the intranquillity of Christs Kingdome here upon the earth. All his enemies are not yet under his feete, Satan is not yet shut up; the rage of hell, the per­secutions and policies of wicked men, the present immu­nity of desperate sinners, are evidences that Christ hath yet much worke to doe in his Church. But doth not the Apostle say, that all things are put under his feete? Eph. 1.22. It is true quoad judiciariam potestatem, but not quoad exercitium potestatis. Hee shall not receive any new power to subdue his enemies, which hee hath not already; but yet hee can execute that power when and how hee will. And hee is pleased to suffer his enemies in this respite of their reprivall to rage, and revile, and per­secute him in his members. Every wicked man is con­demned already, and hath the wrath of God abiding upon him, Iob. 3.18.36. Onely Christ doth suspend the execution of them for many weighty reasons. As first, to shew his patience and long suffering towards the vessels of wrath, for hee ever comes first with an offer of peace, before hee drawes the sword, Rom. 2.4. Rom. 9.22. Deut. 20.10-13. Luk. 10.5, 11. Secondly, to magnifie the power of his protection and providence over the Church in the midst of their enemies, for if the Lord were not on the Churches side when man riseth up against it, if hee did not rebuke the proud waves, and set [Page 92] them their bounds how farre they should goe, there could bee no more power in the Church to withstand them, than in a levell Ier. 5.22. Aegyptus mari concavitate de­pressior, & ta­men praecep to creatoris tan­quam compe di­bus coercetur mare Rubrum ne in Aegyptum irrumpat. Basil, Mag. Hexamer. Homil. 4. of sand to resist an inundation of the Sea, Psal. 124.1.5. Thirdly, to reserve wicked men unto the great day of his appearing, and of the declara­tion of his power and righteousnesse, wherin all the world shall bee the spectators and witnesses of his just and victorious proceedings against them, Act. 17.31. Fourthly, to shew forth his mighty power in destroying the wicked all together. They who here carried them­selves with that insolence as if every particular man meant to have plucked Christ out of his throne, shall there all together bee brought forth before him. That as the righteous are reserved to have their full salvation together, 1 Thess. 4.17. so the wicked may bee bound up in bundles, and destroied together, Psal. 37.38. Esai. 1.28. Fifthly, to fill up the measure, and to ripen the sinnes of wicked men: for the Lord puts the wicked­nesse of men into an Epha, and when they have filled up their measure, he then sealeth them up unto the execu­tion of his righteous judgements. And hence it is that the Scripture calleth wicked men Vessels fitted for destruction, for they first fill themselves with sin, and then God filleth them up with wrath and shame. Sixthly, to fill up the number of his Elect, for hee hath many sheepe which are not yet within his fold, and they many of them the posterity of wicked men, Ioh. 10.16. Seventhly, to fill up the measure of his owne sufferings in his members, that they may follow him unto his kingdome through the same way of afflictions as he went before them, Col. 1.24. Revel. 6.11. Eighthly, to exercise the faith of his Church, to drive the faithfull with the Prophet Habakuk into their watch-tower, and with David into the San­ctuary of the Lord, thereto waite upon him in the way of his judgements, to consider that the end of the righ­teous man is peace, and that the pride and prosperity of [Page 93] the wicked is but as the fat of Lambes, and as the beau­ty of grasse; that God hath set them in slippery places, and will cast them downe at the last, Hab. 2.1, 3. Psal. 37.2.10.20. Psal. 73.18. Lastly, to weane the faithfull from earthly affections, and to kindle in them the desires of the Saints under the altar, How long, O Lord, holy and true, dost thou not judge and avenge our bloud on them that dwell on the earth? Revel. 6.10.

Secondly, as donec notes the Patience of Christ to­wards his enemies, so it notes likewise that there are fixed bounds and limits unto that patience, beyond which he will no longer forbeare them. There is an appointed day, wherein hee will judge the world with righteousnesse, Act. 17.31. There is a yeere of vengeance, and of recom­pences for the controversies of Sion, Esai. 34.8. The wilde asse that sucketh up the winde at her pleasure may be found in her moneth, Ier. 2.24. The Lord seeth that the day of the wicked is comming. It is an appointed time, though it tarry, yet if we waite for it, It will surely come, it will not tarry, Psal. 37.13. Hab. 2.3. Well then, let men goe on with all the fiercenesse and excesse of riot they will, let them walke in the way of their heart, and in the sight of their eyes, yet all this while they are in a chaine, they have but a compasse to goe, and God will bring them to judgement at the last. When the day of a Drunkard and riotous person is come, when he hath ta­ken so many hellish swallowes, and hath filled up the measure of his lusts, his marrow must then lie downe in the dust, though the cup were at his mouth, yet from thence it shall be snatch'd away, and for everlasting hee shall never taste a drop of sweetnesse, nor have the least desire of his wicked heart satisfied any more. A wicked mans sinnes will not follow him to hell to please him, but onely the memory of them to bee an everlasting scourge, and flame upon his conscience. O then take heed of ripening sinne, by custome, by security, by insen­sibility, [Page 94] by impudence and stoutnesse of heart, by ma­king it a mocke, a matter of glory and of boasting, by stopping the eare against the voice of the Charmer, and turning the backe upon the invitations unto mercy, by resisting the Evidence of the Spirit in the Word, and committing sinne in the light of the Sunne: for as the heat of the sunne doth wither the fruit which falls off, and ripen that which hangs on the tree; so the Word doth weaken those lusts which a man is desirous to shake off, and doth ripen those which the heart holds fast and will not part with. When was Israel over­throwne, but when they mocked the Messengers of God, and despised his Word, and misused his Prophets, and rejected the remedy of their sinne? and when was Juda destroyed, but when they hardened themselves against the Word, and would not take notice of the day of their peace? Alas, what haste doe men make to promote their owne damnation, and to goe quickly to hell, when they will breake through the very Law of God, and through all his holy Ordinances, that they may come thither the sooner, as if the gate would bee shut against them, or as if it were a place of some great preferment; as if they had to doe with a blinde God which could not see, or with an impotent God which could not revenge their impieties. Well, for all this, the Wise mans speech will prove true at the last, Know, that God will bring thee unto judgement.

Thirdly, donec notes the infallible accomplishment of Christs victories and triumph over his enemies at the last, when the day is come wherein he will bee patient towards them no longer. The Prophet giveth three ex­cellent reasons hereof in one verse, Esai. 33.22. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, hee will save us. Hee is our Judge, and therefore certainely when the day of triall is come hee will plead our cause against our adversaries, and will condemne [Page 95] them, Mich. 7.9. But a Judge cannot doe what pleaseth himselfe, but is bound to his rule, and proceedeth accor­ding to establish'd lawes. Therefore he is our Lawgiver likewise, and therefore hee may himselfe appoint Lawes according to his owne will, but when the Will of the Judge, and the Rule of the Law doe both consent in the punishing of offendors, yet then still the King hath a li­berty of mercy, and hee may pardon those whom the Law and the Judge have condemned. But Christ, who shall judge the enemies of his Church according to the Law which himselfe hath made, is himselfe the King, and therefore when he revengeth, Oportet eum ad tantam eviden­tiam regnum su­um perducere, donec inimici eius nullo modo audeant negare quod regnat, Aug. there is none besides nor above him to pardon. So at that day there shall bee a full manifestation of the Kingdome of Christ, none of his enemies shall moue the wing, or open the mouth, or peepe against him.

The second thing formerly proposed in this latter part of the verse was, The Author of subduing Christs ene­mies under his feet [ I the Lord.] Wicked men will never submit themselves to Christs Kingdome, but stand out in opposition against him in his Word and wayes. When Gods hand is lifted up in the dispensation of his Word and threatnings against sin, men will not see, Esai. 26.11. And therefore he saith, My spirit shall not alwayes strive with men, to note that men would of themselves alwayes strive with the spirit, and never yeeld nor submit to Christ. Though the patience and goodnesse of God should lead them to repentance, and forewarne them to flye from the wrath to come, yet they after their hard­nesse and impenitent heart do hereby treasure up against themselves the more wrath, Rom. 2.4, 5. and because judgement is not speedily executed, Eccles. 8.11. their heart is wholly set in them to doe mischiefe. Let favour, saith the Prophet, be shewed unto a wicked man, yet will he not learne righteousnesse, Esai. 26.10. in the land of uprightnesse will he deale unjustly, and will not behold the majesty of the Lord. Certainely if a wicked [Page 96] man could bee rescued out of hell it selfe, and brought backe into the possibilities of mercie againe, yet would he in a second life flie out against God, and while he had time take his fill of lusts againe. We see Clay will but grow harder by the fire, and that metall which melted in the Fornace, being taken thence will returne to its wonted solidity. When Pharaoh saw that the raine, and the haile, and the thunders were ceased, (though in the time of them he was like melted metall, Exod. 9.27, 28.34, 35. and did acknow­ledge the righteousnesse of God and his owne sinne, and make strong promises that Israel should goe) yet then he sinned more, and hardened his heart, he and his ser­vants, and would not let the children of Israel goe. Doe wee not see men sometimes cast on a bed of sickenesse, brought to the very brinke of hell, and to the smell of that sulphurie lake, when by Gods wonderfull patience they are snatch'd like a brand out of the fire, and have recover'd a little strength to provoke the Lord againe, when they should now set themselves to make good those hypocriticall resolutions of amendement of life, wherewith in their extremity they flattered God, and deceived themselves, suddenly breake forth into more filthinesse than before, as if they meant now to be reven­ged of God, and to fetch backe that time which sicke­nesse tooke from them by an extremity of sinning, as if they had made a Covenant with hell to doe it more ser­vice, if they might then be spared? All the favours and methods which God useth are not enough to bring wic­ked men home unto him of their owne wils. Though I redeemed them, Hos. 7.13, 14. saith the Lord, yet have they spoken lyes against me, they have not cryed unto me with their heart, when they howled upon their beds. The people turneth not unto him that smiteth them, Esai. 9.13. Amos 4.6▪ 8, 9, 10, 11. neither doe they seeke the Lord of hosts. So many judgements did the Lord send upon Israel in the necke of one another, and yet still the burden of the Prophet is, Yet have you not returned unto me, saith [Page 97] the Lord. Damme up the passage of a river, and use all the Art that may be to over-rule it, yet you can never carry it backward in its owne channell; you may cut it out into other courses and diverticles, but no Art can drive it unto a contrary motion, and make it retire into its owne fountaine: So though wicked men may haply by divers reasons which their lusts will admit, be so farre wrought upon as to change their courses, yet it is impos­sible to change themselves, or to turne them quite out of their owne way into the way of Christ. There is but a bivium in the world, a way of life, and a way of death, and the Lord in the Ministery of the Word gives us our option, I have set before you this day life and death, bles­sing and cursing, and hee that beleeveth shall be saved, hee that beleeveth not shall be damned. To the former he in­vites, beseecheth, enticeth us with promises, with oathes, with engagements, with prevention of any just objecti­on which might be made; We beseech you, saith the Apo­stle, in Christs stead that you be reconciled unto God. From the other he deterres us by forewarning us of the wrath to come, and of the period which death will put to our lusts with our lives. And as Tertullian once spake of the Oath of God, so may I of his entreaties, and threat­nings. O blessed men whom the Lord himselfe is plea­sed to sollicite and entice unto happinesse, but, O misera­ble men they who will not beleeve nor accept of Gods owne entreaties: And yet thus miserable are we all by nature. There is in men so much atheisme, infidelity and distrust of Gods Word, so close an adherencie of lust unto the soule, that it rather chooseth to runne the haz­zard, and to goe to hell entire, than to goe halt and mai­med unto heaven; yea, to make God a liar, to blesse themselves in their sinnes, when he curseth, and to judge of him by themselves, as if he tooke no notice of their wayes. Deut. 29.19. It is not therefore without just cause that God so often threatneth to remember all the sinnes of wicked Psal. 50.21. [Page 98] men, and to doe against them whatsoever he hath spo­ken. Hos. 5.2, 3. Hos. 7.2, 12. Amos 8.7. Deut. 31.34, 35. Psal. 50.21. Ier. 17.1. Wee see then that men will never submit them­selves unto the Scepter of Christ, nor prevent the wrath to come by a voluntary subjection. It remaines there­fore that God take the worke into his owne hands, and put them perforce under Christs feete. They will not submit to his kingdome of grace and mercy, they will not beleeve his kingdome of glory and salvation, but they shall be made subject to the sword of his wrath, and that without any hope of escape, or power of oppositi­on, for God himselfe shall do it immediatly by his owne mighty power. Hee will interpose his owne hand, and magnifie the glory of his owne strength in the just con­fusion of wicked men. So the Apostle saith, that The Lord will shew his wrath, and make his power knowne in the vessels fitted for destruction, Rom. 9.22. Two meanes the Apostle sheweth shall be used in the destruction of the wicked, to effect it. The presence or countenance, and the glorious power of the Lord, 2 Thes. 1.9. The ve­ry terrour of his face, and the dreadfull Majesty of his presence shall slay the wicked. The kings of the earth, and the great men, and the rich men, and the chiefe cap­taines, and the mighty men, those who all their life time were themselves terrible, and had beene acquainted with terrours, shall then begge of the mountaines and rockes to fall upon them and to hide them from the Face of him that sitteth upon the throne, and from the wrath of the Lambe, Revel. 6.15, 16. Esai. 2.10. whence that usuall expression of Gods resolution to destroy a people, I will set my face against them. O then how sore shall the condemnation of wicked men bee, when therein the Lord purposeth to declare [...], the glori­ous strength of his owne almighty arme. Here when the Lord punisheth a people, he onely sheweth how much strength and edge he can put into the Creatures to exe­cute his displeasure. But the extreme terrour of the last [Page 99] day shall be this, that men shall fall immediatly into the hands of God himselfe, who hath said, Vengeance belon­geth unto me, and▪ I will recompence, Heb. 10.30, 31. And therefore the Apostle useth this expostulation against Idolaters, Doe we provoke the Lord to jelousie? Are we stronger than he? 1 Cor. 10.22. Dare we meete the Lord in his fury, doe we provoke him to powre out All his wrath? Psal. 78.38. He will at last stir up all his wrath against the vessels that are fitted for it. And for that cause he will punish them himselfe. For there is no Crea­ture able to bring all Gods wrath unto another, there is no vessell able to hold all Gods displeasure. The Apo­stle telleth us that wee have to doe with God in his Word, Heb. 4.13. but herein he useth the ministery of weake men, so that his Majesty is cover'd, and wicked men have a veile upon their hearts, that they cannot see God in his Word. When thy hand is lifted up, namely in the threatnings and predictions of wrath out of the word, they will not see: for it is a worke of faith to receive the word as Gods word, and therein before-hand to see his power, and to heare his rod, Mic. 6.9. Other men belye the Lord, and say it is not he. But though they will not acknowledge that they have to doe with God in his word, though they will not see when his hand is lifted up in the preparations of his wrath, yet they shall see and know that they have to doe with him in his judge­ments, when his hand falleth downe againe in the exe­cution of his wrath. So the Lord expostulateth with them, Ezek. 22.14. Can thine heart endure or thine hands bee strong in the dayes that I shall deale with thee? The Prophet Esay resolves that question, The sinners in Sion are affraid, fearefulnesse hath surprised the hypocrites, (namely a fearefull looking for of judgement▪ and fiery indignation, as the Apostle speakes, Heb. 10.27.) Who amongst us shall dwell with the devouring fire, who amongst us shall dwell with everlasting burnings? [Page 100] Esai. 33.14. that is, in the words of another Pro­phet, Who can stand before his indignation? and who can abide in the fiercenesse of his anger. His fury is powred out like fire, and the rockes are throwne downe by him, Nahum 1.6.

Confirmations of this point we may take from these considerations: First, the quarrell with sinners is Gods owne, Levit. 26.25. Hos. 12.2. Psal. 2.2. Esai. 65.3. the controversie his owne, the injuries and indigni­ties have beene done to himselfe and his owne sonne, the challenges have beene sent unto himselfe and his owne Spirit: And therefore no marvell if hee take the matter into his owne hands, and the quarrell so immediatly re­flecting upon him, if he be provoked to revenge it by his owne immediate power.

Secondly, revenge is his royalty and peculiar prero­gative, Deut. 32.35.41. from whence the Apostle in­ferres, That it is a fearefull thing to fall into the hands of the living God, Heb. 10.30, 31. And there are these ar­guments of fearefulnesse in it; First, it shall be in Iudge­ment without mercy, Iam. 2.13. there shall be no mixture of any sweetnesse in the cup of Gods displeasure, but all poison and bitternesse; there shall not bee affoorded a drop of water to a lake of fire, a minute of eafe to an eter­nity of torment. Secondly, it shall be in fury without compassion: In humane judgements where the law of the state will not suffer a Judge to acquit or shew mercy, yet the law of nature will force him to cōpassionate & grieve for the malefactor whom he must condemne. There is no Judge so senselesse of anothers miserie, nor so destitute of humane affections as to pronounce a sentence of con­demnation with laughter. But the Lord will condemne his enemies in vengeance without any pittie. I will laugh, saith the Lord, at your calamity, I will mocke when your feare commeth, Prov. 1.26. Thirdly, it shall bee in revenge and recompence, in reward and proportion, that is, in a full and everlasting detestation of wicked men, [Page 101] the weight whereof shall peradventure lye heavier upon them, than all the other torments which they are to suf­fer, when they shall looke on themselves as scorned and abhorred exiles from the favour and presence of him that made them. For as the wicked did here hate God, and set their hearts and their courses against him in suo aeter­no in all that time which God permitted them to sinne in: so God will hate wicked men, and set his face and fury against them in suo aeterno too, as long as he shall be Judge of the world.

Thirdly, this may be seene in the inchoations of hell in wicked men upon the earth. When the doore of the conscience is opened and that sin, which lay there asleepe before, riseth up like an enraged Lion to fly upon the soule, when the Lord suffers some flashes of his glitte­ring sword to breake in like lightening upon the Spirit, and to amaze a sinner with the pledges and first fruits of hell, when he melteth the stout hearts of men, and grin­deth them unto powder, what is all this but the secret touch of Gods owne finger upon the conscience? For there is no creature in the world whose ministerie the heart doth discerne, in the estuations and invisible wor­kings of a guilty and unquiet spirit.

Fourthly, the torments of wicked angels whence can they come? there is no Creature strong enough to lay upon them a sufficient recompence of paine for their sinne against the Majestie of God. And for the disputes of Schoole-men touching corporall fire in hell, and the manner of elevating and applying corporall agents to worke upon spirituall substances, they are but the intem­perate nicities of men ignorant of the Scriptures, and of the terrour of the Lord, who is himselfe a consuming fire. The divels acknowledge Christ their Tormentor, and that when hee did nothing but rebuke them: there was no fire, nor any other creature by him applied, but onely the Majesty of his owne word, power, and person, [Page 102] which wrung from them that hideous cry, Art thou come to torment us before the time? Matth. 8.29.

Lastly, consider the heavinesse of Christs owne soule, his agonie and sense of the curse due unto our sinne when he was in the garden, Mat. 26.37. Luk. 22.44. Ioh. 12.27. Mark. 14.33, 34. the trouble, astonishment, and extreme anguish of his soule, which wrought out of his sacred body that woefull and wonderfull sweat. Whence came it all? wee reade never of any divels let loose to torment him, they were ever tormented at his presence. We reade of no other Angels that had com­mission to afflict him, we reade of an Angell which was sent to strengthen him, Luk. 22.43. There is no reason to thinke that the feare of a bodily death, which was the onely thing that men could inflict upon him, was that which squeezed out those drops of bloud, and extorted those bitter and strong cries from him. There were not in his innocent soule, in his most pure and sacred body any seeds or principles of such tormenting distempers; his compassion towards the misery of sinners, his know­ledge of the guilt and cursednesse of sinne, was as great at other times as now: What then could it else be, but the weight of his Fathers justice, the conflict with his Fathers wrath against the sinnes of men, which wrought such extremity of heavinesse in his soule? And hee was our suretie, he stood in our stead, that which was done to the greene tree, should much more have beene done to the dry; If God layd upon him the strokes which were due unto our sinne, how much more heavie shall his hand be upon those whom he throughly hateth?

But shall not the Angels then be executioners of the sentence of Gods wrath upon wicked men? I answere, The Angels shal have their service in the comming of the Lord. First, as Attendants, to shew forth the majestie and glory of Christ to the world, 2 Thes. 1.7. Matth. 24.31. Secondly, as executioners of his will, which is to gather together the Elect and the reprobate, to binde [Page 103] up the wicked as sheaves or faggots for the fire. Matth. 13.30.24.31. But yet still the Lord interposeth his owne power. As a Schoolemaster setteth one scholar to bring forth another unto punishment, but then hee layeth on the stripes himselfe.

But why is it said that the Father shal put Christs ene­mies under his feet? doth not Christ himselfe do it as well as the Father? yes doubtlesse. God hath given the Sonne authority to execute Iudgement also, and put into his hands a rod of iron, to dash his enemies to peeces like a potters vessell; for whatsoever things the father doth, these also doth the sonne likewise, Ioh. 5.19.27. Psal. 2.9. But we are to note that the subjecting of Christs enemies under his feete is a worke of divine power. And therefore though it be attributed to Christ as an Officer, yet it be­longeth to the Father, as the Fountaine of all divine ope­rations. So God is said to have set forth his Sonne as a propitiation, Rom. 3.25. and yet the Sonne came downe and manifested himselfe, Phil. 2.7, 8. Heb. 9.26. The Father is said to have raised him from the dead, Act. 2.32 Rom. 6.4. and yet the Sonne raised himselfe by his owne power, Iohn 10.18. the Father is said to have set Christ at his owne right hand in heavenly places, Ephes. 1.20. and Christ is said to have sate downe himselfe on the right hand of the Majestie on high, Heb. 1.3.10.12. The Father is said to give the holy Ghost, Ioh. 14.16. and yet the Sonne promiseth to send him himselfe, Ioh. 16.7. so here, though the Sonne have received power sufficient to subdue all his enemies under his feete (for he is able to subdue all things unto himselfe, Phil. 3.21.) yet the Fa­ther to shew his hatred against the enemies of Christ, and his consent to the victories of his Son, will likewise sub­due all things unto him, 1 Cor. 15.27, 28.

O then that men would be by the terrour of the Lord perswaded to fly from the wrath to come, to consider the weight of Gods heavie hand, and when they see such a [Page 104] storme comming to hide themselves in the holes of that Rocke of mercy. It is nothing but Atheisme and infide­lity which bewitcheth men with desperate senselesnesse against the vengeance of God. And therefore as the Lord hath seconded his Word of Promise with an oath, that they might have strong consolation who flye for re­fuge to lay hold on the hope which is set before them, Heb. 6.17, 18. So hath hee confirmed the Word of his threatnings with an oath too. If I lift up my hand to hea­ven and say, I live for ever — I will render vengeance to mine enemies, I will reward them that hate me, Deut. 32.40 41. and againe, The Lord hath sworne by the excellen­cy of Iacob, surely I will never forget any of their workes, Amos 8.7. and againe, I have sworne by my selfe, that unto me every knee shall bow▪ Esai. 45.23. and this he doth that secure and obdurate sinners might have the stron­ger reasons to flye from the wrath which is set before them. O nos miseros, qui nec juranti Deo credimus! How wonderfull is the stupidity of men, that will neither be­leeve the words, nor tremble at the oath of God? Hee warneth us to fly from the wrath to come, and we make haste to meete it the rather: wee fill up our measure, and commit sinne with both hands greedily, with uncleane and intemperate courses, we bring immature deaths up­on our selves, that so we may hasten to hell the sooner, and make triall whether God be a liar or no. For this in­deed is the very direct issue of every profane exorbitancy which men rush into. Every man hath much Atheisme in his heart by nature, but such desperate stupidity doth wonderfully improve it, and bring men by degrees to the hellish presumption of those in the Prophets, The Lord will not doe good, Ier. 5.11, 12. neither will he doe evill; It is not the Lord, neither shall evill come upon us, the Prophets shall become winde, and the word is not in them. The dayes are prolonged and the vision shall faile; Ezek. 12.22. this man prophesi­eth of things afarre off, of doomes day, of things which [Page 105] shall be long after our time. Vnto these men, I say, in the words of the Apostle, though they sleep, and see no­thing, and mocke at the promise of Christs comming, yet their damnation sleepeth not, 2 Pet. 23. but shall come upon them soone enough, even like an armed man. Be not ye mockers, saith the Prophet, lest your bands be made strong. Esai. 28.22. Atheisme, and scorne of Gods judgements will make him binde them the faster upon us, he will get the better of the proudest of his enemies. Wee may mocke, but God will not be mocked. Gal. 6.7, 8. Hee that shooteth arrowes against the Sunne, shall never reach high enough to vio­late it, but the arrowes shall returne upon his owne head. Contempt of God, and his threatnings doth but tye our damnation the faster upon us, and make our condition the more remedilesse. 2 Chro. 36.16. The rage and wrestling of a beast with the rope which bindes him, doth make the knot the faster. Nay, there is no Atheist in the world, but some time or other feeleth by the horrours of his owne bosome, and by the records of his owne conscience, that there is a consumption decreed, and a day of slaughter comming for the buls of Bashan.

Againe, others I have knowne acknowledge indeede the terrour of the Lord, but yet goe desperately on in their presumptions, and that upon two other dangerous downefals: First, they thus argue, peradventure I belong to Gods Election of Grace, and then he will fetch me in, in his time, and in the meane time his mercy is above my sinnes, and it is not for me to hasten his worke till he will himselfe. O what a perversenesse is this for the wicked­nesse of man to perturbe the Order of God? His Rule is, that we should argue from a holy conversation to our Election, and by our diligence in adding one grace unto another to make it sure unto our selves; not to argue from our Election to our calling, nor to neglect all dili­gence till our Election appeare. It is true, the mercy of Christ is infinitely wider than the very rebellions of men, [Page 106] and it may be hee will snatch such a wicked disputer as this like a brand out of the fire. But then know with­all, that every desperate sin thou dost now wilfully run into, will at last cost thee such bitter throwes such blou­dy teares, as thou wouldest not be willing with the least of them to purchase the most sweete and constant plea­sure which thy heart can now delight in. And in the meane time it is a bloody adventure upon the patience of God, Medium inte­rim surantur tempus & com­meatum faciu [...]t delinquendi. Tertull. Ion. 3.8, 9. for any man upon expectation of Gods favour to steale time from his service, and to turne the possibili­tie of the mercy of God into an occasion of sinning. The Ninivites gathered another conclusion from those pre­mises; Let man and beast be covered with sackecloth and cry mightily unto God: yea, let them turne every one from their evill way, and from the violence which is in their hands: and the ground of this resolution was this, Who can tell if God will turne and repent, and turne away from his fierce anger that wee perish not? And the Prophets teach us to make another use of the possibility of Gods mercy; Rent your hearts and not your garments, and turne unto the Lord your God, Ioel 2.12, 14. for he is gratious and mercifull, slow to anger, and of great kindenesse, and repenteth him of the evill. Who knoweth if he will returne and repent, and leave a blessing behinde him, &c. and againe, Seeke ye the Lord all ye meeke of the earth, Zeph. 2.3. seeke righteousnesse, seeke meeknesse, it may be ye shall be hid in the day of the Lords anger.

But then secondly, there are not wanting desperate wretches who will thus hellishly argue against the ser­vice of God. It may be the decree is gone forth, and I am rejected by God, and why should I labour in vaine, and goe about to repeale his will, and not rather, since I shall have no heaven hereafter, take the fill of mine owne wayes and lusts here? Thus we finde the wicked Epicures conclude, Wee shall dye tomorrow, and therefore let us eate and drinke to day. 1 Cor. 15.32. Nay, but who art thou, O [Page 107] man, who disputest against God? who rather choosest to abuse the secrets of God, that thou maiest dishonour him, than to bee ruled by his revealed will, that thou maist obey him? Let the potsheards strive with the pot­sheards of the earth, but let not the Clay dash it selfe against him that made it. Remember and tremble at the difference which our Saviour makes even amongst the wicked in hell. It shall be easier for Sodome and Gomor­rah, and for Tyre and Sidon in the day of judgement, than for those cities which have heard and despised him. Wic­ked men are treasuring up of wrath, and hoording up of destruction against their owne soules, every new oath or blasphemie heapes a new mountaine upon their consci­ence; every renewed act of any uncleannesse plungeth a man deeper into hell, giveth the divell more hold fast of him, adds more fuell unto his Tophet, squeezeth in more dregges and woefull ingredients into the cup of astonish­ment which he must swallow. Doubtlesse a sinner in hell would account himselfe a blessed creature if hee did not feele there the weight and worme of such and such particular sinnes, which with much easinesse he might have forborne, nay which without paine and labour hee could not commit. We see Dives in hell begg'd for but a drop of water to coole his tongue in that mightie flame. Now suppose a man in a burning fornace; what great comfort could he receive from but a drop of wa­ter against a fornace of fire? Certainely the abatement of so much paine as the abiding of one drop would re­move, could in no proportion amount to the taking away the punishment of the smallest sin, of the least idle word, or unprofitable thought; and yet in that extremity there shall not bee allowed a drop of refreshment against a lake of fire. O that men would therefore in time con­sider what a woefull thing it is to fall into the hands, and to rowze up the jealousie of the living God; that be­cause he will doe thus and thus unto obdurate sinners, [Page 106] [...] [Page 107] [...] [Page 108] they would therefore in time humble themselves under his mightie hand, and prepare to meete him in the way of his judgements. For certainely no sooner doth the heart of a Sinner yeeld to God, but hee meeteth him in his returne and preventeth him with goodnesse, his heart likewise is turned within him, and his repentings are kin­dled together. With much more delight will he put a man into the armes of Christ, than for [...]e him under his feet. He doth not afflict willingly nor grieve the children of men; he taketh no pleasure in the death of a sinner, but he delighteth in mercy.

The last thing observed was the Manner of this victo­ry, expressed in those words, Ponam, and ponam scabel­lum. To put, and to put as a stoole under Christs feet. Now this expression, that the conquest of Christs ene­mies shall bee but as the removing of a stoole into his place, noteth unto us two things:

First, the easinesse of Gods victory over the enemies of Christ. They are before him as nothing, lesse than no­thing, Esai. 41.15. the drop of a bucket, the dust of a ballance, a very little thing. What thing is heavier than a moun­taine, what thing easier than a touch, what lighter than chaffe, or softer than wax? and yet they who in the eyes of men are as strong and immoveable as mountaines, if God but touch them they shall bee turned into chaffe, and flow at his presence. Esai 64.3. If a man had a deadly pestilence and of infallible infection, how easily might that man be avenged on his enemy with but breathing in his face? Now the breath of the Lord is like a streame of brim­stone to devoure the wicked. Esai. 30 33. As easily as fire consu­meth flax or stubble, Esai. 27.4. Esai. 47.14. Zech. 12.3, 6. Psal. 2.9. as easily as poyson invadeth the spirits of the body, as easily as a rod of iron breaketh in peeces a potters vessell, as easily as a burdensome stone bruizeth that which it fals upon; so, and much more irresistibly doth the wrath of the Lord consume his enemies.

[Page 109]Not to insist long on so certaine and obvious a truth. Farre easier wee know it is to destroy than to build up, there is no such art required in demolishing, Corpora tardè augescunt citò extinguuntur. Tac. as there is in erecting of an edifice, those things which are long and difficultly growing up, are suddenly extinguished. Since therfore God had power and wisedome to make the creature, no wonder if hee can most easily destroy him.

Againe, Gods power is as it were set on by his jea­lousie and fury against sinners. Anger wee know is the whetstone of strength, in an equality of other termes it will make a man prevaile. Nothing is able to stand be­fore a fire which is once enrag'd. Now Gods displeasure is kindled, and breaketh forth into a flame against the sinnes of men, Deut. 29.20. like a devouring Lion, or a bereaved Beare, like the implacable rage of a jealous man, so doth the fire of the Lords revenge breake forth upon the enemies of his Sonne.

Adde hereunto our disposition and preparednesse for the wrath of God. Hos. 13.7, 8. Prov. 6.34. Cant. 8.6. Ezek. 36.5. Strength it selfe may bee tired out in vaine upon a subject which is uncapable of any injury therefrom. But if the paw of a Beare meet with so thinne a substance as the kall of a mans heart, how easily is it torne to pieces? Every action is then most speedily fini­shed when the subject on which it workes is thereunto prepared. Farre easier is it to make a print in wax than in Adamant, to kindle a fire in dry stubble, than in greene wood. Now wicked men have fitted themselves for wrath, and are the procurers, and artificers of their owne destruction. They are vessels, Rom. 9 22. Esai. 3.9. Ier. 2.17. Ier. 4.18. Hos. 13.9. and God is never without treasures of wrath, so that the confusion of a wicked man is but like the drawing of water out of a fountaine, or the filling of a bag out of a heape of treasure.

Lastly, adde hereunto our destitutenesse of all helpe & succor. Even fire amongst pitch might bee quenched, if a man could powre downe water in abundance upon it. [Page 110] But the wicked shall have no strength either in or about them to prevent or remove the wrath to come. Here indeed they have some helpes (such as they are) to stand out against God in his word. Weatlh and greatnesse to bee the provisions of their lusts, the countenance of the wicked world to encourage them in their wayes; Satan and the wisedome of the flesh to furnish them with ar­guments, and to cast a varnish upon uncleanesse: but when the lion comes the shepheard can doe the sheepe no good, when the fire comes the rotten post shall perish with the varnish which cover'd it. Hee that was here strong enough to provoke God, shall at last bee bound hand and foote, and so have no faculty left either to re­sist him or to runne from him.

There is a foolish disposition in the hearts of men to thinke that they shall ever continue in that estate which they are once in. The proud and wicked man hath said in his heart, Psal. 10.6.11. I shall never bee moved, I shall never bee in ad­versity. God hath forgotten, hee hideth his face, hee will ne­ver see it. And the Prophet David was overtaken with this grosse error, I said in my prosperity I shall never bee moved. Luk. 12.19. Mic. 3.11. Deut. 29.19. Esai. 56.12. Esai. 38.12. Ezek. 37.11. This was the vaine conceite of the foole in the gospell, thou hast much laid up for many years, take thine ease, eate, drinke, and bee merry. This ever hath been the language of secure and wicked men, No evill shall come upon us, I shall have peace though I walke in the ima­gination of mine heart. To morrow shall bee as this day and much more abundant. And so also in afflictions; Hath the Lord forgotten to bee gratious and shut up his loving kindnesse in displeasure? from day even to night wilt thou make an end of mee. I said my hope is left and I am cut off for my part. I shall never overcome such an affliction, I shall never breake through such a pressure. And both these come from want of faith touching the power of God to subdue all enemies under Christs feete. If men would but consider how easily God can breake downe [Page 111] all their cobwebs, and sweepe away their refuge of lies, how easily hee can spoile them of all the provisions of their lusts, and leave them like a lambe in a large place, they would bee more fearfull of him▪ and lesse dote upon things which will not profit, they would take heed how they abuse their youth, strength, time, abilities, as if they had a spring of them all within themselves, and consider that their good is not in their owne hand, that the seithe can get as well through the greene grasse as the dry stubble, that consuming fire can as well melt the hardest metall as the softest wax. What is the reason why men in sore extremities make strong resolutions, and vow much repentance and amendment of life, and yet as soone as they are off from the rack returne againe to their vomit, and wallow in their wonted lusts, but be­cause their sense made them feele that then, which if they had faith they might still perceive, and so still con­tinue in the same good resolutions, namely that Gods hand was neere unto them? But what, is not God a God a­farre off as well as neere at hand? doth not hee say of wicked men, Iob 20.22. Amos 4.7. Hos [...]. 2.9. Hag. 1.9. Hos. 9.2. Psal. 78.30, 31. that in the fulnesse of their sufficiency they shall bee in straites? cannot hee blast the corne in the blade, in the harvest, in the barne, in the very mouth of the wicked? Did hee not cut off Belshazzar in his cups, and Herod in his robas, and Babylon and Tyrus in their pride, and Haman in his favor, and Iezabel in her paint? Have but faith enough to say I am a man, and therefore no humane events should bee strange unto mee, and even that one consideration may keepe a man from out­rage of sinning. It may bee I have abundance of earthly things, yet am I still but a gilded potsheard: It may bee I have excellent endowments, but I have them all in an earthen vessell. And shall the potsheard strive with the potter, and provoke him that made it? This would teach us to feare and tremble at Gods power. Though wee looke upon death and judgment as a-farre off, yet God [Page 112] can make them neere when hee will, for hee hath said that the damnation of wicked men is swift, and that they are neere unto cursing. 2 Pet. 2.1. Heb. 6 8. Host. 8.1. Zech 5.1. Hos. 5.7. Hos 10.15. Esai. 47.9. Eccle. 8.12, 13. His judgments are like lightning, and have wings suddenly to overtake a sinner. Hee re­quires but a moneth, nay but a morning, nay but a mo­ment to consume his enemies, and bring desolation upon those who said they should [...]it as a Lady for ever, and did never remember the latter end. Though a sinner doe evill an hundred times, and his dayes bee prolonged, namely by the patience and permission of God, in whose hands his dayes are, yet it shall goe well at last onely with those that feare God; The wicked are not able to prolong their owne dayes.

Againe, for Afflictions and Temptations, it is a great fruit of the infidelity of mens hearts, and a foolish char­ging and chiding of our Maker, to accompt our selves swallowed up of any present pressure. If we did but con­sider that it is as easie with God to subdue our enemies, and to rebuke our afflictions as it is with us to put a stoole under our feete, wee would then learne to waite on him in all our distresses, and when we cannot answere difficulties, nor extricate our selves out of our owne doubts or fears, to conclude that his thoughts are above our thoughts, and his wayes above our wayes, and so to cast our selves wholly upon his power. Esai. 55.8, 9. Tis an argument which the Lord every where useth to establish his Church withall: Esai. 8.12, 13. Feare not the feare of men, nor bee af­fraid, but sanctifie the Lord of hosts himselfe, and let him bee your feare. Who art thou that thou shouldst bee affraid of a man that shall dye, and of the Sonne of Man which shall bee made as grasse; Esai. 51.12, 13. and forgettest the Lord thy maker, and hast feared every day because of the fury of the op­pressor? Zech. 8.6, 7. And where is the fury of the oppressor? If it bee marvailous in the eyes of the remnant of this people, should it bee marvailous in mine eyes, saith the Lord of hosts? Behold, I am the Lord, the God of all flesh, is there [Page 113] any thing too hard for mee? Blessed is the man that trusteth in the Lord, and whose hope the Lord is. Hee shall bee as a tree planted by the waters, Ier. 32.27. Gen. 18.14. Ier. 17.7, 8. Esai 41.17, 18. Hab. 3.17▪19. which shall not bee carefull in the yeere of drought. When the poore and needy seeke water and there is none, and their tongue faileth for thirst, I the Lord will heare them, I the God of Israel will not forsake them. Though the fig-tree shall not blossome, neither shall fruite bee in the vines, the labor of the olive shall faile, and the field shall yeeld no meate, the flock shall bee cut off from the fould, and there shall bee no heard in the stals: yet I will rejoice in the Lord, I will joy in the God of my salva­tion. Hee is able to doe abundantly above all that wee can ask or thinke. God would never so frequently carry men to the dependance upon his power, if they were not apt in extremities to judge of God by themselves, and to suspect his power.

Secondly, as this Putting of Christs enemies like a stoole under his feete noteth Easinesse, so also it noteth Order or Beauty too. When Christs enemies shall bee under his foote, then there shall bee a right Order in things, then it shall indeed appeare that God is a God of Order, and therefore the day wherin that shall bee done, is called the Time of the Restitution of all things, Act. 3.21. The putting of Christs enemies under his feete is an Act of Iustice, and of all other, [...]. Arist. Ethic. lib. 5. cap. 1. Iustice is the most orderly vertue, that which keepeth beauty upon the face of a people, as consisting it selfe in a symmetrie, and propor­tion. Againe, every thing out of its owne place is out of order, but when things are all in their proper places and due proportions, then there results a beauty and come­linesse from them. In a great house there are many ves­sels, some of wood and brasse, others of gold and silver. some for honorable, others for base and sordid uses; Now if all these were confusedly together in one roome a man would conclude that things were out of order, but when the plate is in one place, the brasse and wood in [Page 114] another, wee acknowledge a decency and cleanlinesse in such a house. Let a body bee of never so exact tempera­ture and delicate complexion, yet if any member therin bee misplaced, the eye in the roome of the eare, or the cheeke of the forehead, there can bee no beauty in such a body: So in the Church, till God set every one in his right place, the order thereof is but imperfect. Therefore when Iudas was put under Christs feete, hee is said to have gone [...], unto his owne place, Act. 1.25.

Why then should any man murmure at the prospe­rity of wicked men, Ezek. 18.25. Mal. 3.14, 15. or conceive of Gods proceedings as if they were irregular and unequall, as if there were no profit for those who walke mournfully, but the proud, and wicked workers were set up? This is to revile the workman while hee is yet in the fitting of his worke. The pieces are not yet put together in their proper joints, and therefore no marvell if the evennesse and beauty of Gods workes bee not so plainly discovered. For every thing is beautifull in its time; what though the corne in the field hang downe the head, and the weeds seeme to flourish and overtop it; stay but till the harvest, and it will then appeare which was for the gar­ner, and which for the fire. Goe into the Sanctuary of the Lord, and by faith looke unto the day of the revela­tion of Gods righteous judgments, and it will appeare that the wayes of the Lord are right, Hos. 14.9. though the transgres­sors stumble in them, or bee offended at them.

Secondly, from hence every man may learne how to bring beauty and order into himselfe, namely by sub­duing those enemies of Christ, those lusts and evill affe­ctions which dwell within him. Lawes wee know are the ligaments and sinewes of a state, the strings as it were which being touched and animated by skilfull governors doe yield that excellent harmonie which is to bee seen in well constituted common wealths; the more they pre­vaile so much the more unitie is preserved and faction [Page 115] abated, and community cherished in the mindes of men: Even so where the Scepter of Christ, the Law of the minde, the roiall Law of Liberty and grace doe more prevaile over the lusts of the heart, by so much the more excellent is the harmonie and complexion of such a soule.

Now the last thing in this verse is, Psal. 8.6. Scabellum pedibus tuis. A stoole under thy feete. Things are under Christs feete two manner of wayes: Either by way of subjection as Servants unto him, and so hee hath dominion over all the workes of Gods hands, Eph. 1.21, 22. and hath all things put under his feete. So the Apostle saith, that God hath set him at his owne right hand in heavenly places, farre above all principality, and power, and might, and domi­nion and every name that is named, not onely in this world but also in that which is to come; 1 Pet. 3.22. And hath put all things under his feete, and gave him to bee the head over all things to the Church. Which S. Peter expresseth in a like manner: Hee is gone into heaven, and is on the right hand of God, Angels and authorities and powers being made subject to him: Or secondly, by way of victorie and insultation, and so all Christs enemies are put under his feete. Which is the most proper way. For the mem­bers of Christ are indeed under the head. So wee finde that the sheepe of Christ are in his hands. Ioh. 10.28. Esai. 40.11. Esai. 63.1·3. Ioel 3.13, 14. Revel. 14.20. No man shall pluck them out of my hand. And the Lambes of Christ are in his armes, and bosome. Hee shall gather the Lambs with his arme, and carry them in his bosome. But the ene­mies of Christ are under his feete to bee trampled upon, till their bloud bee squeezed out, and his garments stained with it. All the multiplied multitudes of the wicked in the world shall bee but as so many Clusters of ripe grapes to bee cast into the great winepresse of the wrath of God, and to bee troden by him who went forth on a white horse conquering and to conquer, till the bloud come out of the winepresse even unto the [Page 116] horse bridles. And this is an usuall expression of a totall victory in holy Scripture, the laying of an adversary even with the ground, that hee may bee crushed and trampled upon. This was the curse of the Serpent that hee should crawle with his belly upon the dust of the earth, Gen. 3.14. Luk. 10.19. Rom. 16.20. Psal. 68.23. and that the seed of the woman should bruize his head. And it is the curse of Gods enemies, that they should lick the dust, and that the feete of the Church and the tongue of her dogs should bee dipped in the bloud of her enemies. Thus David put the people of Rabbah under harrowes; and Iehu trod Iezabel under his horses feete. 2 Sam. 12.31. 2 Kings 9.33. Lam. 1.15. And there­fore the Church chooseth that phrase to expresse the greatnesse of her calamity by. The Lord hath trodden under foote all my mighty men in the midst of mee; hee hath called an assembly against mee to crush my yong men. The Lord hath trodden the Virgin, the Daughter of Iuda as in a wine-presse.

Now this putting of Christs enemies as a stoole un­der his feet, notes unto us in regard of Christ two things: First, his Rest; and secondly, his Triumph. To stand, in the Scripture Phrase (as I have before observed) denoteth Ministery, and to Sit, Rest; and there is no posture more easie than to sit with a stoole under ones feet. Till Christs enemies then be all under his feet, he is not fully in his Rest. It is true, in his owne person he is in Rest, he hath finished the worke which was given him to doe, and therefore is entred into his rest. Hee hath alreadie ascended up on high, and led captivity captive; yet in his members he still suffers, though not by way of paine or passion, yet by way of Sympathy or compassion, he is touched with a feeling of our infirmities, Heb. 4.15. As by the things which he suffered, Heb. 5.8. Heb. 2.17, 18. he learned obedience to­wards God, so by the same sufferings hee learned com­passion, and thereupon mercy and fidelity towards his members; for no man can be more tenderly faithfull in the businesse of another, than he who by his owne ex­perience [Page 117] knoweth the consequence and necessity of it. And therefore he is said to be afflicted in all the afflicti­ons of his people; Esay. 63.9. Coloss. 1.24. and the Apostle tels us that the affli­ctions of the Saints fill up the remainders, or that which is behinde, of the sufferings of Christ; for as the Church is called the fulnesse of Christ, who yet of himselfe is so full, as that he filleth all in all (neither doth the Church serve to supply his defects, but to magnifie his mercy:) so the Churches sufferings are esteemed the fulnesse of the sufferings of Christ, although his were of themselves so full before, as that they had a consummatum est to seale up both their measure and their merit; and there­fore our sufferings are called his, not by way of additi­on, or improvement unto those, but by way of honour and dignitie unto us, they shew Christs compassion to­wards us, and our union and conformitie to him, but no way either any defect of vertue in his, or any value of merit in ours, or any ecclesiasticall treasure, or redundan­cie out of a mixture of both, very profitable they are for the edification of the Church, but very base and unwor­thy for the expiation of sinne: very profitable for the comfort of men, but very unprofitable to the justice of God. So then, though Christ rest from suffering in him­selfe, yet not in his Saints; though the Serpent cannot come to the head, yet it is still bruizing of his heele. Here then the Apostles inference is good, there remaineth therefore rest unto the people of God, and that such a glorious rest as must arise out of the ruine of their ene­mies, when the wicked perish they shall see it and re­joyce, and shall wash their feet in the bloud of their ad­versaries. The revenge of God against his enemies is such, as shall bring an ease with it: Ah, saith the Lord, I will ease me of mine adversaries, Esay 65.13. Esay 66.5. I will avenge me of mine ene­mies, Esay 1.24. This is the comfort which the Lord gi­veth his people, that they shall be full when their ene­mies shall be hungry, and that he will appeare to their [Page 118] joy, when their enemies shall be ashamed.

This must teach wicked men to take heed of persecu­ting the members of Christ, for they therein are profes­sed enemies to him whom yet they would seeme to wor­ship. This is certaine, that all the counsels and resoluti­ons which are made against the subjects or lawes of Christs kingdome, are but vaine imaginations which shall never be executed; He will at last avenge the quar­rell of his people, and in spight of all the power or malice of hell, make them to sit actually in heavenly places with him, whom he hath virtually and representatively car­ried thither alreadie. And it should comfort the faith­full in all their sufferings for Christs sake: Because here­by they are, first, Conformable unto him: Secondly, they are Associates with him: Thirdly, they are assured that they are in a way to rest: for, saith the Apostle, it is just with God to recompence tribulation to them that trou­ble you, 2 Thess. 1.6, 7. and to you who are troubled rest, when the Lord Iesus shall be revealed from heaven. And inasmuch, saith Saint Peter, as you are partakers of Christs sufferings, when his glory shall be revealed, ye shall be glad also with exceeding joy: 1 Pet 4.13. And this joy shall be so much the grea­ter, because it shall grow out of the everlasting subjecti­on of the enemie under Christs feet, and those whom here they persecuted and despised, shal there with Christ be their judges. 1 Cor. 6.2, 3.

Secondly, as it noteth the Rest, so likewise the Tri­umph of Christ, Alex. ab Alex. Gen. dier. lib. 6. cap. 6. Rosin. Antiq. Rom. l. 10. c. 29. when he shall set his feet on the necke of his enemies. The Apostle saith, that he triumphed o­ver them in his Crosse, Coloss. 2.15. And there are two words which have an allusion unto the formes of tri­umph, Expoliation and Publication, or representation of the pompe unto the world of the faithfull. He spoi­led principalities and powers, that is, He tooke from them all their armour wherein they trusted, and divided the spoiles, Luke 11.22. The armour of Satan was princi­pally [Page 119] the hand-writing of the Law which was against us, or contrary unto us, so long as wee were under the full force and rigour of that, so long we were under the possession and tyranny of Satan; but when Christ nai­led that unto the Crosse, and tooke it out of the way, then all the other panoply of Satan was easily taken from him: he was then spoiled of all his weapons and provisions of lust, for the world, and therewithall the things which are in the world, Gal. 6.14. were unto us crucified in the Crosse of Christ; so that now by faith in him wee are able to overcome the world, to value it aright, 1 Iohn 5.4, 5. to esteeme the promises thereof thinne and empty, and the threatnings thereof vaine and false; Heb. 11.26. the treasures there­of baser than the very reproches of Christ, Rom. 8.18. and the af­flictions thereof not worthy to bee compared with the glory which shall bee revealed in us, 2 Cor. 17. as being in their measure but light, and but momentary in their durati­on. The power and wisdome of Satan was likewise in the Crosse of Christ most notably befooled and disap­pointed; for when hee thought that hee had now swal­lowed up Christ, hee found a hooke under that bait, he found that which neither himselfe, nor any of his instru­ments could have suspected, that Christ crucified was indeed the wisdome of God, and the power of God, and that through death hee chose to destroy him who had the power of death, 1 Cor. 1.24. Heb. 2.14. Againe, he made a shew, or publike representation of this his victo­ry, and of these his spoiles openly unto the world. As the Crosse was his triumphall chariot, so was it likewise ferculum pompae, the pageant, as it were, and table of his spoiles, for though to a carnall eye there was nothing but ignominy and dishonour in it, yet to those that are called, there is an eye of faith given to see in the Crosse of Christ Hell disappointed, Satan confounded, his king­dome demolished, the earthly members of the old man crucified, affections and lusts abated, and captivity al­readie [Page 120] led captive. And indeed what triumph of any the most glorious Conquerour was ever honoured with the opening of graves, the resurrection of the dead, the con­version of enemies, the acclamation of mute and inani­mate creatures, the darknesse of the Sunne, the trembling of the earth, the compassion of the rockes, the amaze­ment of the world, the admiration of the Angels of hea­ven, but onely this triumph of Christ upon the Crosse? And if he did so triumph there, how much more at the right hand of the Majestie on high, where he is crowned with glory and honour; and at that great day, which is therefore called the Day of the Lord Iesus, because hee will therein consummate his triumph over all his ene­mies, when hee shall come with the attendance of An­gels, in a chariot of fire, with all the unbeleevers of the world bound before his Throne, and with the clamour, applause, and admiration of all the Saints.

And this is a plentifull ground of comfort to the faith­full in all their conflicts with Satan, sinne, temptations, or corruptions, they fight under his protection, and with his Spirit who hath himselfe already triumphed, who accounteth our temptations his, and his victories ours; who turned the sorest perplexities which the world shal ever see, into a doctrine of comfort unto his Disciples, Luke 21.25-28. When ever then we are assaulted with any heavie temptation to discomforts, feares, fainting, wearinesse, despaire, sinfull conformities or the like; let us not tosse over our owne store, nor depend upon any strength or principles of our owne, but looke onely by faith unto the victories of Christ, and to this great pro­mise which is here made unto him, as Head and Cap­taine of the Church, by whom wee shall be able to doe all things, and though wee were surrounded with ene­mies, to escape, as he did, thorow the midst of them all. Wee know the Cats unum magnum, in the fable, was more worth than the Foxes thousand shifts, notwithstan­ding [Page 121] all the which he was caught at the last. Our ene­mies come against us in armies, with infinite methods and stratagems to circumvent us, this onely is our com­fort, that we have unum magnum, one refuge which is above all the wisdome of the enemie, to climbe up unto the Crosse of Christ, and to commit the keeping of our soules unto him, out of whose hands no man can take them. When David went forth against Goliah, he did not grapple with him by his owne strength, but with his Sling and his stone at a distance overthrew him. It is not good to let Satan come too close unto the soule, to let in his temptations, or to enter into any private and in­timate combate with him (this was for our Captain one­ly to doe, who we know entred into the field with him, as being certaine of his owne strength) but our onely way to prevaile against him, is to take faith as a sling, and Christ as a stone, he will undoubtedly finde out a place to enter in and to sinke the proudest enemie: we are be­set with enemies, yea, we are enemies unto our selves, the burden of the flesh, the assaults of the world, the firy darts of Satan, treason within, and warres without, swarmes of Midianites, troopes of Amalekites, the Sea before us, the Aegyptian behinde us, sinne before, Satan and the world behinde, either I must runne on and bee drowned in sinne, or I must stand still and be hewed in peeces with the persecutions of wicked men, or I must revolt and turne backe to Aegypt, and so be devoured in her plagues. In these extremities the Apostle hath given us our unum magnum, Looke unto Iesus, he that is the Author, will be the finisher of our faith: Heb. 12.1, 2. Heb. 10.36, 37. It is yet but a little while, he will come and will not tarry, he is with­in the view of our faith, hee is within the crie of our prayers, hee sitteth at the right hand of power, nay, hee there standeth, and is risen up already in the quarrell of his Saints, Act. 7.56. The nearer the Aegyptian is to Is­rael, the nearer he is to ruine, and the nearer Israel is to [Page 122] deliverance. Though Moses have not Chariots, nor mul­titudes of weapons, Esay 11.1. Zech. 3.8. Exod. 33.14, 16. yet he hath a Rod, a Branch, an An­gell of Gods presence, which can open the Sea, and give an issue to the greatest dangers, which can turne the ene­mies rage into his owne ruine. There is no enemie so close, so dangerous, so unavoidable as our owne lusts. Now the Lord promiseth to deale with the sinnes of his people, as he did with the Aegyptians; wee know their tyranny he subdued with many plagues, their first-born, the strength and flower of the Land, he slew before, and those who afterwards joyned themselves against his people, he drowned in the bottome of the Sea; so saith the Prophet, He will subdue our iniquities, he will purge them away, Mic. 7.19, 20. Psal. 65.3. the power and strength of them he will a­bate by his Spirit; and as for those remainders thereof, which are yet behinde, and rebell against his grace, hee will cast all of them into the depths of the Sea, Q [...]od in prosun­dum maris abji­citur penitus non extat▪ Theo­doret. Psal. 103.12. Esay 43.25. Esay 44.22. that is, hee will remove them utterly away from us, he will drowne them in everlasting forgetfulnesse, he will not only blot them out that they may not be, but he will not remem­ber them neither, which is in some sort to make them even not to have beene. And, which yet makes the assu­rance of all this the stronger, the ground of it all is onely in God himselfe, his Covenant and Mercy. Now though our condition alters, yet his mercy is still the same: If the root of the Covenant were in us, then as we change, that also would vary too, but the root is in Gods owne grace, whose mercy is therefore without repentance in him­selfe, Mal. 3.6. because it is without reason, or merit in us.

Now lastly, this Foot-stoole under Christs feet, in re­gard of his enemies, noteth unto us foure things: First, The extreme shame and confusion which they shall ever­lastingly suffer, Esay. 2.11. the utter abasing and bringing downe of all that exalteth it selfe against Christ. In victories amongst men, the part conquered goes many times off upon some honourable termes; at the very worst when [Page 123] they are led captives, yet they goe like men still; but to be made a stoole for the Conquerour to insult over, Psal 72.9. Mic. 7.17. Esay 49 23. Qui Constantini toties p [...]rterrunt urbem, Sub Tamberlano sella canisque suit. to licke the dust like a serpent, and move out of holes like the wormes of the earth, to be so low, as not to have any further degree of calamity or dishonour left unto which a man may be debased; this is the extremitie of shame. It is noted for the greatest indignity which Bajazet the grand Signior ever suffered, when Tamerlane his adver­sary trampled upon his necke; and of Aurel. Victor & Eutropius. Valerian, that cruell persecutour of the Church, that he was trod under foot by Sapores the Persian King, and after stayed like a beast. It notes the extremest degree of revenge, which hath no mixture of mercy or compassion in it: So that by this we see the enemies of Christ and his kingdome shall be put to utter and everlasting shame: That as the faith­full in that great day of their redemption shall lift up their heads, and have boldnesse in the presence of the Lambe; so the wicked shall fall flat upon their faces, and cleave unto the dust; when the bookes shall be un­seal'd and the consciences of men opened, and the wit­nesses produced, and the secrets of uncleannesse reveal'd on the house-top, and the mouthes of the wicked, who here for a little while dispute against the waies of Christ, and cavill at his commands, shall be everlastingly stop­ped, when men shall be like a deprehended theefe (as the Prophet speakes) then shall their faces be as a flame, Ier. 2.26. Ezra 9.6. Dan. 9.7, 8. Rom, 6.21. full of trembling, confusion and astonishment. The ve­ry best that are finde shame enough in sinne, how much they who give themselves over unto vile and dishonou­rable affections?

Secondly, hereby is noted the Burden which wicked men must beare: The foot-stoole beareth the weight of the body, so must the enemies of Christ beare the weight of his heavie and everlasting wrath upon their soules. Sin in the committing seemes very light, no bigger than the cloud which the Prophet shewed his servant, but at [Page 124] last it gathers into such a tempest, as, if the soule make not haste, it will be swept away, and overwhelmed by it: weighty bodies doe with much difference affect the sense according to the difference of places wherein they are. That vessell or peece of timber, which when it is on the water, may be easily drawne with the hand of man, on the land cannot be stirred with much greater strength: So is it with sin upon the conscience, in the time of com­mitting it, nothing more easie, but in the time of judging it, nothing more unsupportable. A wilde Asse in the time of her lusting traverseth her wayes with much pe­tulancie, and snuffeth up the wind at her pleasure, no man can turne her, but in her moneth, that is, when she is bur­dened with her foale, Ier. 2.24. shee then feeleth the event of her former lustfulnesse, and will easily be overtaken: so the wicked in sinne, however for the time they may beare it out with much mirth, and cheere up their hearts in the daies of their pleasure, yet when sin is come to the birth, and so fully finished, that it is now ready to bring forth death unto the soule, they shall then finde that it is but like the roll which the Prophet swallowed, sweet to the palat, but bitter in the belly, like a cup of deadly poi­son, pleasant in the mouth, but torment in the bowels. On whomsoever the Sonne of man shall fall with the weight of his heavie displeasure hee will grinde him to powder. Matth. 21.44. That must needs bee a heavie burden which men would most joyfully exchange for the weight of rockes and mountaines to lye everlastingly upon their backes: And yet the wicked at that great day shall all in vaine begge of the mountaines and rockes to fall upon them, Revel. 6.16. and to hide them from the wrath of the Lambe, shall rather choose to live eternally under the weight of the heaviest creature in the world, than under the fury of him that sitteth upon the Throne.

Thirdly, herein likewise is noted the relation of a just and equall Recompence unto ungodly men. The Lord [Page 125] useth often to fit punishments to the quality and measure of the sinnes committed. Hee that on the earth denied a crumb of bread in hell was denied a drop of water. Man who being in honor would needs affect to bee as God, was thereby debased to become like the beasts that pe­rish. Nadab and Abihu offered strange fire and perished by strange fire from the Lord. [...] Chrysost. Hom. 20. ad pop. Antioch. Sodome and Gomorra burnt in unnaturall lusts, and they were drowned in an unnaturall tempest of fire. Inde paena caepit unde caepit & Crimen. Cy­prian. de Lapsis. That Apostate in S. Cyprian, who opened his mouth against Christ in blasphemie, was immediatly smitten with dumbnesse that he could not open it unto Christ for mercy. Socrat. Histor. lib. 6. cap. 5. & Sozom. lib. 8. cap. 7. Eutropius the Eunuch when hee perswaded the Emperor to take from male­factors the benefit of refuge at the Altars, did therein prevent his owne mercy, and beg away the advantage of an escape from himselfe, the priviledge wherof hee did afterwards in vaine lay hold on. And thus will Christ deale with his enemies at the last day. Here they trample upon Christ, in his word, in his wayes, in his members. They make the Saints Esai 51.23. Heb. 10.29. Esai. 63.18. Revel 11.2. Heb. 6.6. Iudg. 1.7. 1 Cor. 6.2, 3. Rom. 16.20. Esai 14.2. Mic. 4.11, 12, 13. Mich. 7.10. bow downe for them to goe over, and make them as the pavements on the ground. They tread under foote the bloud of the cove­nant, and the Sanctuary of the Lord, and put Christ to shame here: and there their owne measure shall bee re­turned into their owne bosome, they shall bee constrai­ned to confesse as Adonibezek, as I have done, so God hath requited mee. Yea, this they shall suffer from the meanest of Christs members, whom they here insulted over. They shall then as witnesses, and as it were co-as­sessors with Christ, judge the very wicked Angels, and tread them under their feet. They shall take them captives whose captives they were, and shall rule over their op­pressors. All they that despised them shall bow themselves at the soles of their feete. They who gathered themselves against Sion, and said, let her bee defiled, and let our eye see it: shall themselves bee gathered as sheaves into the [Page 126] floore, and the Daughter of Sion shall arise and thresh them with hornes of iron, and with hooves of brasse. Then (saith the Church) shee that is mine enemies shall see it, & shame shall cover her which said unto mee, Where is the Lord thy God? Mine eyes shall behold her; Now shall shee bee troden downe as the mire of the streetes. Even so let all thine enemies perish O Lord; but let them which love thee bee as the Sunne when he goeth forth in his might.

Lastly, herin wee may note the great Power and wise­dome of Christ in turning the malice and mischiefe of his enemies into his owne use and advantage; and in so Voluntas Hu­mana, perversè utendo bonis, fit mala: ille Ordi­nate etiam malis [...]tendo, perma­net bonus. Aug. Episi. 120. Sicut ergo ipsi benig­nitate, & pa­tientia, id est Bon [...]s Dei malè ut untur, dum non corriguntur, sic contra Deus etiā malis eorum benè utitur, non solùm ad justitiā suam, quâ eis digna in fine retribuet, sed etiam ad exerci­tationem & pro­fectum sancto­rum suorum, ut ex ipsa [...]tiam ma [...]orum per­versitate, boni proficiant, & probentur, & manifestentur. Idem, epist. 141. or­dering wicked men that though they intend nothing but extirpation and ruine to his Kingdome, yet they shall bee usefull unto him, and, against their owne wills, servi­ceable to those glorious ends, in the accomplishing wherof hee shall bee admired by all those that beleeve. As in a great house there is necessary use of vessels of dishonour, destinated unto fordid and meane, but yet dayly services: so in 2 Tim. 2.20. the great house of God, wicked men are his utensils and houshold instruments, as footstooles, and staves, and vessels wherin there is no pleasure, though of them there may bee good use. The Esai. 10.5, 6, 7. Assyrian was the Rod of his anger, his axe wherwith hee pruned, and his Saw wherwith hee threatned his people. Rom. 9.17. Pharoah was a vessell fitted to shew the glory and power of his name. Matth. 18.7. It is necessary, saith our Savior that offences come, and there 1 Cor. 11.19. must bee heres [...]es, saith the Apostle. Be­cause as a skilfull Physitian ordereth poysonfull and de­structive ingredients unto usefull services: So the Lord by his wisedome doth make use of wicked mens persons and purposes to his owne most righteous and wonderfull ends, Esa. 37.28, 29. secretly and mightily directing their wicked de­signes, to the magnifying of his owne power and provi­dence, and to the furthering of his people in faith and godlinesse.

THis Verse is a continuation of the former touching the Kingdome of Christ; and it containes the forme of its spirituall administration. Wherin is secretly couched another of the Offices of Christ, namely his Prophe­ticall Office. For that is as it were the dispensation and execution of his regall Office in the militant Church. The summe of this Administration consists in two principall things: First, in matters mili­tary, for the subduing of enemies, and for the defence and protection of his people. Secondly, in matters civill and judiciall for the government, preservation and honor of his Kingdome. And both these are in this Psalme, The former in the latter part of this verse, Rule thou in the midst of thine enemies. The other in the third verse, Thy people shall bee willing, &c. and the way of com­passing and effecting in the former words of this verse, The Lord shall send forth the Rod of thy strength out of Sion.

Every King hath his jura Regalia, Greg. Tholos. de Repub. lib. 9. cap. 1. certaine roiall prero­gatives and peculiar honors proper to his owne person, which no man can use but with subordination unto him. And if wee observe them wee shall finde many of them as exactly belong unto Christ in his Kingdome as to any secular prince in his. First, unto Kings doe belong Armamentaria publica, the Magazins for military pro­vision, and the power and disposition of publike armes. [Page 128] Therefore hee is said by the Apostle to Beare the sword, because armes properly belong unto him, and unto others under his allowance and protection. Rom. 13.4. 1 Sam. 10.16, 17. So to Christ alone doth belong, and in him onely is to bee found the publike armorie of a Christian man. The weapons of our warfare are mighty onely through him. Nay, hee is himselfe the armour and panoply of a Christian, and therefore wee are commanded to put on the Lord Iesus. Againe, via publica is via regia; the high way is the King [...] way, wherin every man walketh freely under the protection of his Soveraigne. So that Law of faith and obedience under which wee are to walke, which S. Paul calleth the Law of Christ, Gal. 6 2. Iam. 2.8. Iam. 1.25. Psal. 91.11. Prov. 10.29. is by S. Iames called Lex Re­gia, a roiall Law, and a Law of Libertie, in which while any man continueth hee is under the protection of the promises and of the Angels of Christ. Againe, Bona ade­spota seu incerti Domini, Lands that are concealed and under the evident claime of no other person or Lord, doe belong unto the Prince, as hee that hath the supreme and universall dominion in his countries. And this is most certainly true of Christ in his Kingdome, if any man can once truly say, Lord, I am not the servant of any other Master, no other King hath the rightfull dominion, or peaceable possession of my heart, hee may most truly from thence inferre; Therefore Lord I am thy servant, and therefore Lord my heart is thine. True it is Lord our God, that other Lords besides thee have had domi­nion over us: but now by thee onely will wee make mention of thy name. Esai. 26.13. Againe, Vectigaliae, and Census, Tri­butes, and Customes, and Testifications of homage and fidelity are personall prerogatives belonging unto Prin­ces, Rom. 13 6, 7. and as the Apostle saith, Due unto them, for that Mini­sterie and Office which under God they attend upon. So in Christs Kingdome there is a worship which the Psalmist saith is Due unto his name. Psal. 56 8. They which came unto the Temple, which was a type of Christ, were not [Page 129] to come empty handed, but to bring Testimonies of their reverence, and willing subjection unto that worship. When Abraham met Melchisedek, a figure of Christ, as from him hee received a blessing, so unto him hee gave an expression of a loyall heart, the tenth of the spoiles. When the people of Israel entred into the land of Canaan (which was a type of Christs Church which he should conquer unto himselfe) if any people accepted of the peace which they were first to proclaime, Deut. 20.11. they were to become tributaries and servants unto Israel. So it is said of Salomon (whose peaceable kingdome was a type of Christs after his many victories) that he 1 King. 4.21. levied a tribute of bond-service upon all the nations about Israel; and 1 King. 9.21. 10.10. that those princes with whom he held correspon­dence brought unto him presents, as testimonies of his greatnesse and wisedome. So Matth. 2.11. Primitiae Gen­tium sacramen­talia munera pr [...]ferunt de the­sauris, &c. Cy­prian. serm. de stell. & Magis Brisson. De Reg. Persarum. l. 1.26. when the wise men, (the first fruits of the Gentiles, after Christ exhibited) came to submit unto his kingdome, they opened their treasure and presented him with gifts, gold, frankincense and myrrh. Againe, Monetarum leges & valores, the authorizing and valuations of publike coines belong un­to the prince onely, it is his image and inscription alone which maketh them currant. Even so unto Christ onely doth belong the power of stamping and creating as it were new ordinances in his Church, nothing is with God, nor should be currant with us which hath not his image or expresse authority upon it. Neither can any man falsify or corrupt any constitution of his without notable contempt against his royall prerogative. Againe, Iudicium or potestas judiciaria, a power of jud­ging the persons and causes of men is a peculiar royalty, the administration whereof is from the prince as the fountaine of all humane equitie (under God) deposited in the hands of inferiour officers, who are as it were the mouth of the prince to publish the lawes, and to exe­cute those acts of justice and peace, which principally [Page 130] belong to his owne sacred breast. And so Christ saith of himselfe, Ioh. 5.22, 27. The Father hath committed all judgement unto the Sonne, and hath given him authority to execute judgement. Againe, Ius vitae & necis. A power to par­don condemned persons, and deliver them from the ter­rour of the Lawes sentence, is a transcendent mercie, a gemme which can shine only from the diadems of Prin­ces. Now unto Christ likewise belongeth in his Church a power to forgive sinnes, it is the most sacred roialty of this prince of peace, not onely to suspend, but for ever to revoke, and as it were, annihilate the sentence of male­diction under which every man is borne. There are like­wise Ornamenta Regia ▪ regall Ornaments, a Crowne, a Throne, 2 King. 11.12. 1 King. 10.18. a Scepter, and the like. Thus we finde the Ro­manes were wont to send to those forraine kings with whom they were in league, as testimonies and confirma­tions of their dignity, Liv. lib. 30. Tacit. Ann. l. 4. Dionys Hallicar. lib. 3. scipionem eburneum, togam pictam, sellam curulem, an ivorie scepter, a roiall robe, and a chaire of state. And the like honours wee finde in the Scriptures belonging unto Christ, that hee was crowned with glory and honour, Heb. 2.9. and that hee had a Throne and righteous scepter belonging to his kingdome. Psal. 45.6, 8. Thus we have seene in severall particulars how Christ hath his Royalties belonging to his kingdome. Some principall of them we finde in this place; A throne, a scepter, am­bassadours, armies for the right dispensing of his sacred power. We will first consider the words, and then raise such observations as shall offer themselves.

First, what is meant by the Rod of Christs Strength, or his Strong Rod? It notes a thing which a man may leane upon, or lay the whole weight of his body on in his wearinesse. Insigne majesta­tis regiae. Hieron. But being spoken of Christs kingdome wee take it for a scepter or rod of majestie. I will not hold you with the variety of acceptions in Expositors. Some take it for the branch that groweth out of that roote of Iesse. Theodoret. Arnobius. Aug. & Prosp. Some for the wood of the crosse. Some for the [Page 131] body of Christ borne of a Virgin. Some, for the king­dome of Christs power, Euthymius. taking the signe for the thing signified. Some for the power of his mightie workes and preaching. That of the body, and of the crosse of Christ, except by them wee understand the vertue of Christ crucified, I conceive to be not so pertinent to the purpose of the Prophet. The rest agree in one. But for the more distinct understanding of the words wee may consider out of the holy Scriptures what things were sent out of Sion. And we finde there two things: First, the word of the Lord, or his holy Gospell. The Law shall proceed out of Sion, and the word of the Lord from Ieru­salem, Mic. 4.2. Secondly, the spirit of the Lord, which was first sent unto Sion: for at Hierusalem the Apostles were to wait for the promise of the Father, Act. 1.4. and from thence was shed abroad into the world upon al flesh, Act. 2.17. and both these are the power or strength of Christ. His word, a Gospell of power unto salvation, Rom. 1.16. 2 Cor. 4.7.10.4. and his spirit a spirit of power, 1 Cor. 2.4. 2 Tim. 1.7. which is therefore called the finger and the arme of the Lord, Luk. 11.20. Matt. 12.28. Esai. 53.1. so by the Rod is meant the Gospell and the Spirit of Christ.

Secondly, what is meant by Gods sending this Rod of Christs strength? It notes, the manifestation of the Go­spell, we knew it not before it was sent. The donation of the Gospell, we had it not before it was sent; the invi­tations of the Gospell, we were without God in the world, and strangers from the Covenant of promise, before it was sent. The Commission of the Dispensers of the Go­spell, they have their patent from heaven, they are not to speake untill they be sent.

Thirdly, what is meant by sending it out of Sion? It is put in Opposition to mount Sina, from whence the Law was sometimes sent with thunders and fire, and much terrour unto the people of Israel. Ye are not come, saith [Page 132] the Apostle, unto the mount that burned with fire, nor unto blacknesse and darknesse, and tempest, &c. but yee are come unto mount Sion, and unto the City of the living God, the heavenly Ierusalem, and to an innumerable company of Angels, and to Iesus the Mediator of the new Covenant, &c. Heb. 12.18.24. and the Apostle elsewhere sheweth us the meaning of this Allegoricall opposition betweene Sina and Sion, betweene Sarah and Hagar, namely the two covenants of the Law and of Grace, or of bondage and liberty, Gal. 4.24, 25. Sion was the place whither the tribes resorted to worship the Lord, the place towards which that people praied, the place of Gods mercifull residence amongst them, the beauty of holines, the place upon which first the gift of the holy Ghost was powred forth, and in which the Gospell was first of all preached after Christs Ascension. We may take it by a Synech­doche for the whole Church of the Jewes, unto whom the Lord first revealed his Covenant of Grace in Christ, Act. 3.26. Act. 13.46. Rom. 2.10.

Rule Thou] that is, Thou shalt rule, which is a usuall forme to put the Imperative for the future Indicative. It is not a command, which hath relation unto any service: but it is a promise, a commission, a dignity conferred up­on Christ.

In the midst of thine enemies.] Some understand it of changing the hearts of his enemies, Qui alieni erant, tui esse incipient. Dignare esse Do­minus inimicorū tuorum. Hieron. and converting them as captives unto his obedience. Other understand the wonderfull effect of the power of Christs kingdome, that he can by his Word and Spirit hold up his Church in despight of all the enemies thereof round about. The Church ever was and will be pester'd with divers kindes of adversaries, heretikes and hypocrites, and false bre­thren, with profanenesse, temptations, persecutions, spiri­tuall wickednesses; and in the midst of all these the Church of Christ groweth as a Lily amongst the thornes. Now this In medio, noteth two things; Domi­nium [Page 133] plenum, and dominium securum, A perfect and full governement, without mutilation, without impediment, the Church being amongst the wicked as a rocke in the midst of the sea, or as a garrison in an enemies towne. Media dominantur in urbe, is an expression of such a rule as can no way be hindered or removed. The Church of God is a burdensome stone, they who goe about to remove it out of that place where Christ will plant it shall be cut in pieces, though all the people of the earth should gather together against it, Zech. 12.3. A secure and confident governement, so in the Scripture phrase, In the midst notes confidence and security. When the Pro­phet asked the Shunamite, would'st thou be spoken for to the king, or to the Captaine of the host? she answered, I dwell amongst mine owne people, that is, I am safe and have enough already, 2 King. 4.13. When they of the Synagogue would have cast Christ downe head-long from the brow of a hill, it is said, that he passed through the midst of them and went his way, that is, with much confidence, safety, and assurance he withdrew himselfe, Luk. 4.29, 30. As the Prophet was full of security and quietnesse in the midst of the Syrian siege, 2 King. 6.14-16.

The words being thus unfolded, wee may observe in them Three of Christs principall Regalities, Sceptrum, Solium, and Imperium. The Scepter, the Throne, and the Power or governement of his kingdome. His Scepter is the Word of his Gospell animated by the Power of his holy Spirit, and accompanied with the blessing and au­thority of God the Father, who sendeth it abroad into the world. His Throne, from whence this his Scepter is extended, Sion, the Church of the Jewes; His victori­ous, plenarie, and secure governement, Rule thou in the midst of thine enemies.

First, the Scepter here is the Gospell and the Spirit of Christ. Christ is a Shepheard towards his Flocke the [Page 134] Church, Esai. 40.11. A great Shepheard, Heb. 13.20. that notes his Power and Majesty over them: and a good Shepheard, Ioh. 10.14. that notes his care and tender­nesse towards his Sheepe. Kings in the Scripture are called Shepheards to lead and to feed, and to govern the people. So David is said to have beene taken from the sheepfolds, to feed Iacob and Israel, Psal. 78.71. 2 Sam. 5.2. and thus Christ is a Shepheard and a King. I will set up one Shepheard over them, and he shall feede them, Even my servant David— I the Lord will be their God, and my servant David a Prince among them, Ezek. 34.23, 24. Prophets & Teachers are in the Scripture likewise called Shepherds, Ier. 23.1, 4. and so Christ is a Shepheard and a Bishop. Ye were as sheepe going astray, but now ye are returned unto the Shepheard and Bishop of your soules, 1 Pet. 2.25. And therefore wee finde in the Scrip­ture that Christ hath two pastorall staves, to note his great care and double office in his Church. The Lord is my Shepheard, I shall not want - I will feare no evill, for thou art with me, thy Rod and thy Staffe they comfort me, Psal. 23.4. I tooke unto me two staves, the one I called Beauty, and the other I called Bands, and I fed the flocke, Zech. 11.7. So then the Rod of Christs strength or his strong staffe doth in these severall relations note unto us three things: As it is a staffe of strength, so it notes the power of Christ. As it is the Scepter of a King, so it notes the majestie of Christ. As it is the staffe of a Bishop or Pro­phet, so it notes the care and superintendencie of Christ over his Church. So then this first particular of the Rod of Christs kingdome affoords unto us three observati­ons: First, that Christ in his Gospell and Spirit is full of power and strength towards the Church. Secondly, that Christ in his Gospell and Spirit is full of Glory and Ma­jesty towards his Church. Thirdly, that Christ in his Gospell and Spirit is full of care and of tendernesse to­wards his Church.

[Page 135]First, the words of the Gospell with the spirit is full of power and strength. No man will denie that Christ in his owne person is full of power. And as the power of a Prince is principally seene in his lawes, edicts, pardons, and gratious patents: so is the power of Christ won­derfully magnified towards the Church in his Gospell, which unto us is both a Covenant of mercy, and a Law of obedience. We may observe how Christ is frequent­ly pleased to honor his Gospell with his owne titles and attributes. And therefore the Apostle speakes of him and his word, as of one and the same thing. Heb. 4.12, 13. The word of God is quicke and powerfull— a discerner of the thoughts and intents of the heart, neither is there any Creature which is not manifest in his sight, but all things are naked and open unto the eyes of him with whom we have to doe. That which is the word in one verse is Christ himselfe in another, which hath given occasion to some learned men (without any constraining reason (as I conceive) to take the Word there for the essentiall Word of God, or the person of Christ himselfe, to whom I thinke that appellation is not given by any of the sacred Writers, but onely by his beloved Disciple Saint Iohn. We know that Christ was crucified at Jerusalem, and yet the Apostle saith, that he was crucified amongst the Galatians. Cer­tainely, in that he died he died but once unto sin. Gal. 3.1. S. Paul could not doe that himselfe, which he curseth others for doing, Crucifie againe the Lord of Glory. So then at Jerusalem he was crucified in his person, and at Galatia in the ministery of his Word. One and the same cruci­fying was as lively set forth in Saint Pauls preaching, as it was really acted upon Christs person: for Christ is as really present to his Church now in the spirituall dispen­sation of his ordinances, as hee was corporally present with the Jewes in the dayes of his flesh. And therefore I say it is that we finde the same attributes given to both. 1 Cor. 1.24. Christ the power of God, and the wisedome of God; and [Page 136] the Gospell else-where the Rom. 1.16. Power of God and the 1 Cor. 2.6, 7. wis­dome of God in a mystery to them that are perfect. Againe, 1 Cor. 28. Christ the Lord of glory, and the Gospell the 1 Tim. 1.11. Gospell of glory, or the glorious Gospell. Act. 3.15. Christ the prince of life, yea the 1 Ioh. 1.1. Word of life, and the Phil. 2.16. Gospell the Word of life too. Ioh. 5.27. Christ a Iudge, and the Ioh. 12.48. Word of Christ a Iudge too. The word which I have spoken the same shall judge you at the last day. Luk. 1.69, 77. Luk. 2.30. Esai. 62.11. Gen. 49.18. Christ a Saviour and Salvation unto men, Mine eyes have seene thy Salvati­on: And the Ioh. 4.22. Gospell of Christ a Salvation too; wee know, saith Christ to the woman of Samaria, what we worship, for salvation is of the Iewes. The force of the reason leads us to understand by Salvation the Oracles of God which were committed unto that people, for out of them only it is that we know what and how to wor­ship, and this is not unusuall in holy Scriptures. Heb. 2.2, 3. 2 Cor. 3.9. If the Word, saith the Apostle, spoken by Angels was stedfast, and every transgression and disobedience received a just recom­pence of reward: How shall we escape if we neglect so great Salvation, which at the first began to be spoken by the Lord, &c? Where we finde Salvation set in opposition to the Word spoken by Angels, which was the Law of God, or the ministerie of condemnation, and therefore it must needes signifie the Gospell of Christ. Act. 18.28. Be it knowne un­to you, saith the Apostle to the unbeleeving Iewes, that the salvation of God, that is, the Gospell of God (as ap­peareth plainely by the like paralell speech in Act. 13.46. another place) is sent unto the Gentiles, and that they will heare it. So the Apostle saith that Iam. 1.21. the engraffed Word is able to save the soules of men. All which and many other the like particulars note unto us, That as Christ is the Power and Image of his Father, so the Gospell is in some sort of Christ: For which reason the Apostle, as I conceive, calleth the Gospel 2 Cor. 4.6. the Face of Iesus Christ: God who commanded the light to shine out of darkenesse, hath shined in our hearts, to give the light of the knowledge of [Page 137] the glory of God in the face of Iesus Christ. Where is it that wee behold the glorie of God but 2 Cor. 3.18. in a glasse? and what is that glasse? but the word of God as S. Iames cals it? Iam. 1.23. Christ is not pleased any other wayes ordi­narily to exercise his power, or to reveale his glory, but in these ordinances of his which wee dispense. Therefore hee walketh in his Church with a Revel. 1.16. sword is his mouth, and with a Esai. 11.4. Rod in his mouth, to note that hee giveth no greater testification of his strength than in the Ministery of his Gospell; which is therefore sometimes called a Eph 6.17. sword, a Ier. 23.29. Ier. 5.16. hammer, a fire, sometimes onely a 2 Cor. 2.16. savor of life and death, to note the mighty working thereof, that can kill as well by a sent as by a wound, as well by a breath as by a blow.

To consider this point a little more distinctly. This Power of the Gospell of Christ appeares in both those regards, as it is a savor of life unto life, and as it is a savor of death unto death. Towards his Church who shall bee saved, and towards his enemies who shall perish. Many wayes is the Gospell of Christ and his Spirit a Rod of strength unto his Church.

First, Luk. 11.20, 21. Eph. 3.2. 2 Tim. 2.26. in their Calling and conversion from the power of Satan unto God. Satan is a strong man, and hee is ar­med, hath a whole panoply and full provision of mili­tarie instruments, and (which is a great advantage) hath both the first possession▪ and the full love of the hearts of men before Christ attempts any thing upon them. And therefore that which pulleth a man from under the paw of such a Lion, and forceth him away from his owne palace, must needs bee much stronger than hee. Eph. 6.12.17. And therefore the Apostle commendeth the power of the word by this argument that it is a sword fit to overcome principalities and powers and rulers of the darknesse of this world, and spirituall wickednesses in heavenly places. Againe, the old Man in our nature is a strong man too, a Raigning King, which setteth himselfe mightily against [Page 138] the word and will of Christ, and cherisheth the disease against the remedie. And by that likewise the Apostle commendeth the power of the Gospell, [...]. Greg. Naz. Orat. 1. Mark. 4.39, 41. that it is mighty through God to the pulling downe of strong holds, and imaginations or fleshly reasonings. When Christ still'd the windes and the Sea with but two words, Peace, bee still, they were exceedingly amazed at his power, and said one to another, what manner of man is this, that even the windes and the Sea obey him? Esai. 57.20. The conversion of a man is a farre greater worke than the stilling of the Sea, that will bee sometimes calme of it selfe when the furie of the winde ceaseth. The wicked indeed are like the Sea, but not at any time, but like a troubled Sea when it cannot rest. The Sea wee know is subject unto severall motions. An inward boyling and unquietnesse from it selfe, its ordinary fluxes and refluxes from the influence of the moone, many casuall agitations from the violence of the windes, and from its owne waves, one wave pre­cipitating, impelling, and repelling another: So are the hearts of wicked men by the foaming, estuations, and excesses of naturall concupiscence, by the provisions and materials of sinfull pleasures, by the courses of the world, by the solicitations and impulsions of Satan, by a world of hourely casualties and provocations so tempestuous that they alwayes cast out upon the words and actions of men mire and dirt. Now in the dispensation of the word by the ministery of a weake man Christ stilleth the raging of this Sea, quels the lusts, correcteth the distem­pe [...]s, scattereth the temptations, worketh a smoothnesse and tranquillity of Spirit in the soule of a man. Surely when this is done the soule cannot but stand amazed at its owne recovery, and admire that wonderfull and invi­sible power which could so suddenly rebuke such raging affections and reduce them unto calmenesse and beauty againe. What ailed thee O thou Sea, that thou fleddest, and thou Iordan that thou wert driven back? Psal. 114.5, 6. yee mountaines [Page 139] that yee skipped like Rams, and yee little hils like Lambes? It is an expression of Gods power towards his people in their triumphall entrance into the Land of Canaan. Wee may apply it to the conquest and possession which the word takes of the soules of men. What ailed a man that hee was driven back from his owne channell, and made suddenly to forget his wonted course? what ailed those strong and mountainous lusts, which were as immovea­bly setled upon the soule as a hill upon his base, to fly away at the voice of a man like a frighted sheepe? what ailed those smaller corruptions and intemperancies, which haply had before lost their names, and were rather customes, and infirmities, than sinnes, to flie away like lambes from the word of Christ? A man went into the Church with a full tide and streame of lusts, every thicket in his heart, every reasoning and imagination of his soule did before shelter whole flocks of evill affe­ctions: when hee came out the tide was driven back, the streame turned, the center of his heart altered, his forrest discovered, his lusts scattered and subdued. What ailes this man? Hee hath but heard an houres discourse, the same which others heare and their tide riseth the higher by it. Certainly these Devils were not cast out, Act. 17.32, 34. these streames were not turned back but by the finger of God himselfe. When the minister of Christ shall whisper in the ears of a dead man, whom no thunder could have awakened, and hee shall immediatly rise up and give glory to God, when Christ shall call men to denie them­selves, to get above themselves, to hate Father and Mo­ther, and Wife and Children, and their owne life, to sell all that they have, to crucifie, and be cruell to their owne members, to pull out their right eyes, to cut off their right hands, to part from those sinnes which before they esteemed their choicest ornaments, and from those too which before they made their chiefest support and subsi­stence; to stand at defiance with the allurements or dis­couragements [Page 140] of the world, to bee set up for signes and wonders, for very proverbs of skorne, and objects of ha­tred to those of their owne house; to receive persecutions as rewards, and entertaine them not with patience onely but with thankfulnesse and rejoicing; to bee all their life long in the midst of enemies, put to tedious conflicts with the powers of the world and of darknesse; to be­leeve things which they have not seen, and to hope for things which they doe not know; and yet maugre all this to refuse to consult with flesh and bloud, to stand still more in awe of Gods word, than of any other thing: certainly that which with the voice of a weake man bringeth such great things to passe, must needs bee Virga virtutis, a Rod of strength. A Rod like the Rod of Moses which can lead us through such seas as these, to one whom wee have never seen nor knowen before, Esai. 55.5.

Secondly, the Gospell of Christ is a Rod of strength in the justification of men, as it is Sceptrum Iustitiae, a Heb. 1.8. Scep­ter of Righteousnesse, a 2 Cor. 5.19. word of reconciliation, Eph. 1.13. a Gospell of salvation, Rom. 8.2, 3. a Law of the Spirit of life, 2 Cor. 3.6.8.9. a ministration of the Spirit, of life, and of Righteousnesse, an Esai. 61.1. opening of prisons and a proclaiming of liberty unto captives, in these respects likewise it is full of power. There was a mighty power in the Law of God typified in those thundrings and terrors with which it was admi­nistred upon mount Sina; the Apostle calleth it a Gal. 3.24. School­master to scourge and drive us unto Christ, and the Psalmist an Psal. 2.9. iron Rod able to breake in pieces all the potsherds of the earth. And we know boies in a Schoole doe not apprehend so much terror in the King as in their Master. Yet in comparison of the Power of the Gospell, the Law it selfe was very Rom. 8.3. Heb. 7.18, 19. weake and unprofitable, able to make nothing perfect. The Power of the Law was onely to destruction, the Power of the Gospell for edi­fication. The Law could onely hold under him that was [Page 141] downe before, it could never raise him up againe. Now the power is farre greater to raise than to kill, to forgive sinnes, than to bind them. Herein is the mighty Exod. 34.5, 6, 7. Mich. 7.18, 19. Matth. 9.6. strength of Gods mercy seen that it can passe by iniquities, trans­gressions and sinnes. To Matth. 28.18, 19. preach the Gospell of Christ in his name and authority is an evident argument of that plenary power which is given unto him both in heaven and earth. And the very dispensing of this word of recon­ciliation which is committed unto the Ministers of the Gospell (how basely soever the ungratefull world may esteeme of them) hath honored them with a title of as great power as a man is capable of, Obad. v. 21. Ioh 20.23. 1 Tim 4.16. Iam. 5.20. to bee called Sa­viors, to have the custodie of the keyes of heaven, mini­sterially and instrumentally under Christ and his Spirit to save the soules, and to cover the sinnes of men. Now then that word which from the mouth of a weake man is able to reconcile a child of wrath unto God, and by the words of one houre to cover and wipe out the sinnes of many yeares, which were scattered as thick in the soules of men as the starres in the firmament, must needs bee virga virtutis, a Rod of strength.

Thirdly, the Gospell of Christ is a Rod of strength in the sanctification of men, as it is Sceptrum cum unctione, Ioh. 17.17. Esai. 54.13. Gal 4.19. 2 Cor. 3.2. a Scepter which hath ever an unction accompanying it. As it is a Sanctifying Truth, an heavenly teaching, a for­ming of Christ in the soule, a making of the heart as it were his Epistle by writing the Law therein, and mani­festing the power and image of Christ in the conscience. If a man should touch a marble or adamant stone with a seale, and taking it off should see the print of it left be­hinde, hee could not but conceive some wonderfull and secret vertue to have wrought so strange an effect. Now our hearts are of themselves as hard as the nether mil­stone; when then a holy word, so meekly and gently laid on upon them, shall leave there an impression of its own puritie, when so small a thing as a graine of mustard-seed [Page 142] shall transforme an earthy soule into its owne na­ture, when the eyes and hands, and mouth of Christ being in the ministerie of his word spread upon the eyes and hands and mouth of a Childe shall revive the same from death, when by looking into a glasse wee shall not onely have a view of our owne faces, but shall see them changed into the image of another face which from thence shineth upon us, how can wee but conclude that certainly that word by which such wonders as these are effected is indeed virga virtutis, a Rod of strength?

Fourthly, the Gospell of Christ is a Rod of strength, in the Perservation and Perseverance of the Saints, as it is Virga germinans, a Rod like Aarons Rod, which blosso­med and the blossomes perished not, but remained in the Ark for a Testimony of Gods power. For as those buds, or the Manna in the Ark did not perish, so neither doth the word of the Gospell in the hearts of the faith­full. The Apostle saith, that wee are kept by the power of God unto salvation. and S. Iude that Gods power keepeth the Saints from falling, 1 Pet. 1.5. Iud. v.24. and presenteth them faultlesse be­fore the presence of his glory; and what is this power of God whereby hee doth it, but the Gospell of Christ, which S. Peter calleth semen incorruptibile, uncorruptible seed; 1 Pet. 1.24. 1 Ioh. 3.9. and the Spirit of Christ, which S. Iohn calleth semen manens, an abiding seed? If I should see a tree with per­petuall fruit, without any variation from the difference of seasons, a tree like that in S. Iohns Paradise which every moneth did bring forth fruite of twelve severall kindes, I should conclude that it had an extraordinary vitall power in it: so when I finde Christ in his word promising, and by the planting and watering of his La­borers in the vineyard, making good that promise unto his Church; That every branch bringing forth fruit in him, shall not onely bee as Aarons Rod, have his fruit preserved upon him, but shall bring forth more fruit and shall have life more abundantly ▪ Ioh. 1 [...] 2. Ioh. 10.10. how can I but conclude, [Page 143] that that word which is the Instrument of so unperish­able a condition, is indeed Virga virtutis a Rod of strength, a Rod cut out of the tree of life it selfe?

Fifthly, the Gospell of Christ is a Rod of strength in comforting and supporting of the faithfull, as it is Virga pulchritudinis & colligationis, a Rod of Beauty and of Binding, as it is a word which doth binde that which was broken, and give unto them which mourne in Sion beauty for ashes, Esai. 61.1.3. and the garment of praise for the Spirit of heavinesse: as it quencheth all the firie darts, and an­swereth all the bloudy reasonings of Satan against the soule, as it is a staffe which giveth comfort, and subsistence in the very vallie of the shadow of death. Psal. 23.4. The shadow of death is an usuall expressiō in the Scripture for all feares, terrors, affrightments, or any dreadfull calamities either of soule or body. The whole misery of our naturall con­dition is thereby signified, Luk. 1.79. Many wayes doth the Prophet David set forth the extremities hee had been driven unto, my bones are vexed, and dried like a potsheard, and turned into the drought of summer; my couch swimmeth with teares, mine eye is consumed and waxen old with griefe. I am powred out like water, all my bones are out of joint, my heart is like melted wax in the mids of my bowels. Thine arrowes stick fast in mee, thine hand presseth me sore, there is no soundnesse in my flesh, my wounds stinke and are corrupt, I am feeble and fore broken, I have roared by reason of the disquietnesse of my heart. Innumerable evils compasse mee about, I am not able to looke up. Fearfulnesse and trembling are come upon me and horror hath overwhelmed mee. My soule is among lions, I lie amongst them that are set on fire. The waters are come in unto my soule. I sinke in deepe mire; the flouds overflow mee, &c. These all, and the like are comprehended in that one word, The shadow of death. And in that, it was onely the word, and the Spirit of God which did support him; Psal. 119.50.92. This is my comfort [Page 144] in my affliction, saith hee, for thy word hath quickned mee. When my afflictions had brought me to the very brinke and darknesse of the grave, thy word revived mee a­gaine, and made me flourish. Vnlesse thy Law had been my delights, I should have perished in mine affliction. Now then when I see a man upon whom so many heavie pressures doe meete, the weight of sinne, the weight of Gods heavie displeasure, the weight of a wounded Spirit, the weight of a decaied body, the weight of skorne and temptations from Satan and the world, in the mids of all this not to turne unto lying vani­ties, not to consult with flesh and bloud, nor to rely on the wisedome or helpe of man, 2 Chron. 32.8. but to leane onely on this word, to trust in it at all times, and to cast all his expe­ctations upon it, to make it his onely Rod and staffe to comfort him in such sore extremities, how can I but con­fesse that this word is indeed Virga virtutis, a Rod of strength?

Math. 4.4. 1 Tim. 4.5.Lastly, the Gospell of Christ is a Rod of strength in sanctifying and blessing of our Temporall things. As it is Baculus Panis, A staffe of bread; Man liveth not by bread alone, but by the word which proceedeth out of Gods mouth, not by the creature, but by the blessing which prepareth the creature for our use. Now it is the word of God, namely his promises in Christ of things concer­ning this life as well as that which is to come, that doth sanctifie the creatures of God to those wh [...] with thank­fulnesse receive them. The fall of man b [...]ought a pollu­tion upon the creatures, a curse upon the stone and timber of a mans house, a snare upon his table, a poison and bit­ternesse upon his meat, distractions and terrors upon his bed, emptinesse and vexation upon all his estate; which cleaves as fast therunto as blacknesse to the skinne of an Ethiopian, or sinne to the soule of man. For all the crea­tures of God are by sinne mischievously converted into the instruments and provisions of lust. Rom. 13.14. 1 Ioh. 2.16. The Sunne, and [Page 145] all the glorious lights of nature but instruments to serve the pride, covetousnesse, adultery, vanity of a lustfull eye. All the delicacies which the earth, aire or Sea can affoord but materials to feed the luxurie and intemperance of a lustfull body. All the honors and promotions of the world but fuell to satisfie the haughtinesse and ambition of a lustfull heart. That word then which can fetch out this leprosie from the creatures, and put life, strength, and comfort into them againe must needs bee Virga vir­tutis, a Rod of strength.

Secondly, the Gospell and Spirit of Christ is a rod of strength, in regard of his and his Churches enemies. A­ble both to repell, and to revenge all their injuries; to disappoint the ends and machinations of Satan, to tri­umph and get above the persecutions of men, to get a treasure which no malice nor fury of the enemy can take away, a noblenesse of minde which no insultation of the adversary can abate, a security of condition, and calmenesse of spirit, where no worldly tempests can any more extinguish than the darknesse of a cloud, or the boisterousnesse of a wind can blot out the lustre, or per­turbe the order of celestiall bodies; a heavenly wisdome able to prevaile against the gates of hell, and to stop the mouthes of every gain-sayer. 2 Cor. 10.6. Ier. 1.8, 9. Ier. 6.27. Ezek. 3.8, 9. Mat. 21.44. The Word hath ever a Readinesse to revenge disobedience, as the Apostle speaks; it hardens the faces of men, and armes them, that they may breake all those who fall upon them.

This power of the Word towards wicked men, shew­eth it selfe in many particulars: First, in a mighty worke of Conviction. The Spirit was therefore sent into the world to convince it by the ministery of the Gospell, which one word containeth the ground of the whole strength here spoken of; for all, which the word bring­eth to passe, it doth it by the conviction of the Spirit. This Conviction is two-fold: A Conviction unto conver­sion, whereby the hearts of men are wonderfully over­ruled [Page 146] ruled by that invincible evidence of the Spirit of truth, to feele & acknowledge their wofull condition by reason of sinne, so long as they continue in unbeleefe, to take unto themselves the just shame and confusion of face which belongs unto them, to give unto God the glory of his righteous and just severity if hee should destroy them, and hereupon to be secondly by the terror of the Lord perswaded to count worthy of all acceptation any deliverance out of that estate which shall be tendred un­to them: To admire, adore, and greedily embrace any termes of peace and reconciliation which shall be offe­red them. To submit unto the righteousnesse, and with all willing and meeke affection to bend the heart to the Scepter of Christ, and to whatsoever forme of judica­ture and spirituall government he shall please to erect therein. And this magnifies the strength of this Rod of Christs Kingdome, that it maketh men yeeld upon any termes: when we see the little stone grow into a migh­tie mountaine, and eat into all the Kingdomes of the world; when wee see Emperours and Princes submit their necks and scepters to a doctrine at first every where spoken against, and that upon the words of a few despi­cable pe [...]sons, and that such a doctrine too, as is diame­trally contrary to the naturall constitution of the hearts of men, and teacheth nothing but selfe-deniall, and this for hope of reward from one whom they never saw, and whom if they had seene, they should have found by a naturall eye no beauty in him for which hee should bee desired; and this reward too, what-ever it be, deferred for a long time, and in the interim no ground of assu­rance to expect it, but onely faith in himselfe that pro­miseth it, and in the meane time a world of afflictions for his names sake; How can we think that a world of wise and of great men, should give eare most willingly unto such termes as these, if there were not a demonstrative and constraining evidence of truth and goodnesse there­in, [Page 147] able to stop the mouths, and to answer the objections of all gain sayers? Of this point I have spoken more co­piously upon another Scripture. Secondly, there is a Conviction unto condemnation of those who stand out a­gainst this saving power of the Gospell and Spirit of grace, driving them from all their strong holds, and constraining them perforce to acknowledge the truth which they doe not love. Matth. 22.46. Thus wee finde our Saviour disputing with the Jewes, till no man was able to an­swer him a word; and as he did so himselfe, so hee pro­mised that his messengers should doe so too, I will give you a mouth and wisdome, Luke 21.15. which all your adversaries shall not be able to gain-say, nor resist: And this promise wee finde made good; Act 6.10. the enemies of Steven were not able to resist the Spirit by which hee spake: Act. 18.28. And Apollos mightily convinced the Jews, shewing by the Scriptures that Jesus was Christ: And this the Apostle numbreth amongst the qualifications of a Bishop, that he should be able by sound doctrine to convince the gain-sayers, Tit. 1.9, 11. and to stop the mouthes of those unruly deceivers, whose businesse it is to subvert men, for this is the excellent ver­tue of Gods Word, that it concludeth or shutteth men in, Gal. 3.22. and leaveth not any gap or evasion of corrupted reason unanswered, or unprevented. Thus wee finde how the Prophets in their ministery did still drive the Jewes from their shifts, and presse them with Dilemma's, the incon­veniences whereof they could on no side escape: either there must be a fault in you, or else in God who rebu­keth you; but now what iniquity, saith the Lord, have your fathers found in me, that they are gone far from me? Ier. 2.5 31. Have I beene a wildernesse unto Israel, or a land of dark­nesse, wherefore say my people we are lords, Mic. 6.3, 4. we will come no more unto thee? O my people, what have I done unto thee, and wherein have I wearied thee? testifie against mee. I raised up of your sonnes for Prophets, and of your young men for Nazarites: Is it not even thus, Amos 2.11. O yee children of [Page 148] Israel? Here the Scripture useth that figure which is cal­led by the Rhetoritians Communicatio, a debating and deliberation with the adverse party, an evidencing of a cause so cleerely, as that at last a man can challenge the adversary himselfe to make such a determination, Ier. 5.7. Ier. 9.7. as himselfe shall in reason judge the merits of the cause to require: How shall I pardon thee for this? and how shall I doe for the daughters of my people? Set me in a way, de­termine the controversie your selves, and I will stand to the issue which your owne consciences shall make. O in­habitants of Ierusalem, Esai. 5.3. and men of Iudah, judge I pray you betweene me and my Vineyard, that is, doe you your selves undertake the deciding of your owne cause. When a band of armed men came against Christ to attach him, and at the pronouncing but of two words, Ioh. 18.6. I am he, fell all downe backward to the earth; we must needs con­fesse that there was some mightie power and evidence of Majesty in him that uttered them: what thinke wee can he doe when hee raigneth and judgeth the world, Quid judicatu­rus faciet qui ju­dicandus hoc fe­cit? quid regna­turus poterit, qui moriturus hoc potuit? Aug. who did let out so much power when he was to die and to be judged by the world? Now Christ raigneth and judgeth the world by his Word, and that more mightily after his ascending up on high, and therefore he promi­seth his Apostles that they should doe greater workes than himselfe had done. When I shall see a man armed with scorne against Christ in his Word, Ioh. 14.12. standing proud­ly upon the defence of his owne wayes by his owne wis­dome, and wrapping up himselfe in the mud of his owne carnall reasonings, by a few postulata, and deductions from Gods Word, Tit. 3.11. Wisd. 17.11, 16. Luk. 19.22. to bee enforced to stoppe his owne mouth, to be condemned by his owne witnesse, to be­tray his owne succours, and to bee shut up in a prison without barres; when I shall force such a man by the mighty penetration and invincible evidence of Gods Word, to see in his owne conscience a hand subscribing to the truth which condemnes him, and belying all those [Page 149] delusions which he had fram'd to deceive himselfe with­all; who can deny but that the rod of Gods mouth is indeed Virga virtutis, a rod of strength, an iron rod, Ier. 19.11. able to deale with all humane reasonings, as a hammer with a potsherd, which though to the hand of a man it may feele as hard as a rocke, yet is too brittle to endure the blow of an iron rod? Strange it is to observe how bold­ly men venture on sinnes under the names of custome, or fashions, or some other pretences of corrupted reason, contrary to the cleere and literal evidence of holy Scrip­tures ( Aquin. part. 1. qu. 1. art. 10. ad primum. Alphons. à Ca­stro contra Hae­res. lib. 1. cap. 3. Glass. Philolog. Sacra. lib. 2. pag. 338. Hooker lib. 5. sect. 59. [...]. A. Gell. Esay 5.23. Exod. 23.2.7. the most immediate and grammaticall sense whereof, is ever soundest, where there doth not some apparant and unavoidable errour in doctrine, or mis­chiefe in manners, follow thereupon.) Men will justifie the cause of the wicked for reward, and by dexterity of wit put a better colour upon a worser businesse, (as hath beene observed of Protagoras and Carneades) and yet the Lord saith expressely, Thou shalt not speake in a cause to wrest judgement, thou shalt keepe thee far from a false matter, for God (whom thou oughtest to imitate) will not justifie the wicked. Men will follow the sinfull fa­shions of the world, in strange apparell, in prodigious haire, in lustfull and unprofitable expence of that preti­ous moment of time, upon the abuse or right improve­ment whereof dependeth the severall issues of their eter­nall condition: though the Lord say expresly, Rom. 12.2. Ephes. 2.2. Zeph. 1.8. Hieron. Theodoret. Ribera. Bee not conformed to this world; they that walke according to the course of the world, walke according to the Prince of the power of the aire. The Lord will punish all such as are clothed with strange apparell, who take up the fashions of idolaters, or other nations, or other sexes (as that place is differently expounded) 1 Cor. 11.14. Nature it selfe teacheth that it is a shame for a man to weare long haire; nay Nature it selfe taught that honest Heathen to stand at defiance with the sinnes of his age, and not comply with the course of the world, upon that slight apologie, as if the [Page 150] Nec virtutem aut vitium se­culum vocavit. Tac. in Agric. Homicid [...]m cam admittunt si [...]g [...]li crim [...]n est, virtus voca­tur cum publ [...]cè geritur, Cypr. l. 2. epist. 2. commonnesse had taken away the illnesse, & that which committed by one would have been a sin, being imitated after a multitude were but a fashion. To conclude this particular: The Apostle is peremptory, 1 Cor. 6.9▪ Esay 41.21. Neither forni­cators, nor idolaters, nor effeminate, nor covetous, nor theeves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdome of God: and the consciences of many men, who yet will never yeeld to the conclusion, cannot choose but subsume, as the Apostle goes on, such are some of we, nay, and such we will be too. But now if we should bespeake these men in the word of the Pro­phet, Produce your cause, saith the Lord, bring forth your strong reasons, Esay 28.17. saith the King of Iacob, they should finde at the last their reasons to be like themselves, vanity and lighter than nothing, that the Word of the Lord will at last prevaile, and sweepe away all their refuge of lyes.

Secondly, the power of the Word towards wicked men is seene in Affrighting of them; 2 Cor. 2.16. there is a spirit of bondage, and a savour of death, aswell as a spirit of life and libertie which goeth along with the Word. Guilt is an inseparable consequent of sinne, and feare of the manifestation of guilt: If the heart be once convinced of this, it will presently faint and tremble, even at the sha­king of a leafe, at the wagging of a mans owne consci­ence; how much more at the voice of the Lord, which shaketh mountaines, Levit. 26.36. and maketh the strong foundations of the earth to tremble? If I should see a prisoner at the barre passe sentence upon his Judge; and the Judge thereupon surpriz'd with trembling, and forced to sub­scribe and acknowledge the doome, I could not but stand amaz'd at so inverted a proceeding; yet in the Scripture wee finde presidents for it, Micatah, a prisoner, pro­nouncing death unto Ahab, a King: Ieremie, a prisoner, pronouncing captivitie unto Zedekiah, 1 King. 22.27, 28. Ier. 37.16, 17. Act. 24.25. a King: Paul in his chain preaching of judgment unto Felix in his robes, and making his owne Judge to tremble. It is not for [Page 151] want of strength in the Word, or because there is stout­nesse in the hearts of men to stand out against it, that all the wicked of the world do not tremble at it, but meer­ly their ignorance of the power & evidence thereof. The Devils are stronger and more stubborne creatures than any man can be, yet because of their full illumination, and that invincible conviction of their consciences from the power of the Word, they beleeve and tremble at it. Though men were as hard as rocks, Iames 2.19. Ier. 23.29. Ier. 5.14. Ezek. 2.6. Deut. 33.2. Ier. 1.10. Psal. 91.13. the Word is a ham­mer which can breake them; though as sharp as thornes and briars, the Word is a fire which can devour and tor­ment them, though as strong as kingdomes and nations, the Word is able to root them up, and to pull them downe, though as fierce as Dragons and Lions, the Word is able to trample upon them, and to chaine them up.

Thirdly, the power of the Word is seene towards wicked men, in that it doth judge them. Sonne of man, Ezek. 22.2. wilt thou judge, wilt thou judge the bloudy Citie, saith the Lord? yea, thou shalt shew them their abominations. To note that when wicked men are made to see their filthi­nesse in the Word, they have therby the wrath of God, as it were seal'd upon them. He that rejecteth mee, Iohn 12.48. the Word which I have spoken the same shall judge him at the last day, saith our Saviour: And if all prophecie, saith the Apostle, and there come in one that beleeveth not, or one unlearned, he is convinced of all, hee is judged of all, 1 Cor. 14.24. and the secrets of his heart are made manifest. Nay, the Word doth in some sort execute death and judge­ment upon wicked men. Therefore it is said that the Lord would smite the earth with the rod of his mouth, Esay 11.8. and with the breath of his lips would slay the wicked: And a­gaine, I have hewed them by the Prophets, I have slaine them by the words of my mouth. Hos. 6.5. And therefore the Word of the Lord is called fury by the Prophet, Ier. 6.11. to note that when wrath & fury is powred out upon a land, they are the effects of Gods Word. If a pestilence devoure a city, [Page 152] and a sword come and gleane after it, it is the Word on­ly which flayes, they are but the instruments, which are as it were actuated and applied by the Word of God to their severall services. Therefore it is that the Prophet saith, Mich. 6.9. that wise men see the voice of God, and heare his rod. A rod is properly to be seene, and a voice to bee heard, but here is a transposition, and as it were, a com­munication of properties betweene the Word of God, and his punishments, to note that towards wicked men there is a judging, and tormenting vertue in the Word; For judgement, saith our Saviour, am I come into this world, Iohn 9.39. that they which see not might see, and that they which see might be made blinde. If it be here objected that Christ saith of himselfe, The Son of man is not come to destroy mens lives, Luke 9.56 but to save them, and that he came not to condemne the world, but that the world through him might bee saved; I answer, that there are two events of Christs comming, and by consequence of his Gospell. The one principall, and by him intended, the other acci­dentall and occasionall, growing out of the ill disposition of the subject unto whom he was sent. The maine and essentiall businesse of the Gospell is to declare salvation, and to set open unto men a doore of escape from the wrath to come; but when men wilfully stand out, and neglect so great salvation, then secondarily doth Christ prove unto those men a stone of offence, and the Gospell a savour of death unto death, as that potion which was intended for a cure by the Physitian, may upon occasion of the indisposednesse of the body, and stubborne radi­cation of the disease, hasten a mans end sooner than the disease it selfe would have done: So that to the wicked the Word of God is a two-edged sword indeed, an edge in the Law, and an edge in the Gospell, they are on every side beset with condemnation, if they goe to the Law, that cannot save them, because they have bro­ken it, if they goe to the Gospell, that will not save [Page 153] them, because they have contemned it.

Fourthly, the power of the Word towards wicked men is seene in this, that it doth ripen their sins, Iohn 15.22. and make them so much the more sinfull, and so much the sooner fill up their measure. If I had not come, saith Christ, and spoken unto them, they had had no sinne, but now they have no cloke for their sinne. A tree which is fastned unto a wall, in which the heat of the Sunne is more permanent and united, will bring forth ripe fruit before the ordina­ry season▪ so a people upon whom the light of the Go­spell hath constantly shined, Heb. 6.8. and which doth often drinke in the raine which falleth upon it, must needs bring forth Summer-fruit, sinnes speedily ripe, Amos 8.1. Luke 13 8, 9. and therefore be so much the neerer unto cursing. There is but a yeare betweene such a tree and the fire: we shall never finde that the sinnes of Israel, and of Juda (for which they were at any time plagued with captivitie) were so long in ripening as the sinnes of the Canaa­nites, upon whom there did no light shine. The Land had rest sometimes fortie yeeres, and sometimes foure­score yeeres, but we never finde that they were suffered to provoke the Lord to his face foure hundred yeeres together: We finde when to Ninive he sent a Prophet to reveale unto them the guilt and merit of their sinnes, he then set them a very short time, in which they should either forsake or ripen them, Yet fortie dayes and Ninive shall be destroyed.

Fifthly, the power of the Word towards wicked men is seene even in the rage and madnesse which it excites in them. It is a signe that a man hath to doe with a strong enemie when he buckleth on all his harnesse, and calleth together all his strength for opposition. When I see a river without any sensible noise or motion, I am ready to esteeme it a standing poole, but when I looke further and there observe what huge engines it carrieth about, and what weighty bodies it rouleth before it, I then be­leeve [Page 154] a strength in it which I did not see: so when I see the Word of Christ rouze up the rage and lusts of men, and force them to set up against it strong holds, and high imaginations, even the wisedome and strength of the gates of [...]ell to keepe it out, I must needs then conclude that it is indeed Virga virtutis, a Rod of strength. The most calme and devout hypocrites in the world have by the power of this word beene put out of their demure temper, and mightily transported with outrage and bit­ternesse against the majesty thereof. One time filled with wrath; another time filled with madnesse; ano­ther time filled with envie and indignation, another time filled with contradiction and blasphemie; Luk. 4.28. Luk. 6.11. Act. 5.17. Act. 13.45. Act. 7.54. Ioh. 8.59. Act. 6.10, 11. Act. 7 57, 58. another time cut to the heart, and like reprobates in hell, gnashing with their teeth. Such a searching power, and such an extreme contrariety there is in the Gospell to the lusts of men, that if it doe not subdue, it will wonderfully swell them up, till it distemper even the grave, prudent men of the world with those brutish and uncomely affections of rage and fury, and drive disputers from their argu­ments unto stonds. Sin cannot endure to be disquieted, much lesse to be shut in and encompassed with the curses of Gods word. Therefore as a hunted beast, in an extre­mity of distresse will turne backe, and put to its utmost strength to be revenged on the pursuers, and to save its life: so wicked men to save their lusts will let out all their rage, and open all their sluces of pride and malice to withstand that holy truth which doth so closely pur­sue them. Thus as beggarly masters deale with their servants, or bankrupts with their creditors, when they should pay them their monie (which they are unable to doe) they then picke quarrels, and create pretences to with-hold it; or as froward men in suits of law, when their cause failes, endeavour to piece it out with rage and passion; so doe wicked men deale with God in his word, when they should pay him that service which he there­in [Page 155] requireth of them, and which they have neither will nor power to doe, when he produceth his cause, and en­treth into controversie with them, convincing them in the court of their owne consciences, so that they are not able to stand out, they have then no other refuge left, but either to submit (which they will in no wise endure) or to flye into the face of the word, and withstand it with malice when they cannot with reason. Till men can be perswaded to lay apart all filthinesse and superfluity of naughtinesse, they will never receive the engraffed word with meeknesse. For till then it is a binding word, Iam. 1.21. Mat. 18.1 [...]. Mark. 16.16. which sealeth their guilt and condemnation upon them.

Lastly, the mighty power of the word towards wic­ked men is seene in altering them: in their semiperswa­sions and semiconversions unto goodnesse, in restraining them from those lusts which they dearely love, and in forcing them to those externall conformities which have no inward principles to support them. The humiliation of Ahab, the observation of Herod, 1 King. [...]1.27. Mark. 6.20. Act. 26.28. Psal 78.34, 36▪ Luk. 9.57.61. the incomplete per­swasion of Agrippa, the forc'd obedience and flatteries of the dissembling Iewes, the essaies and offers of hy­pocrites towards religion, the velleities and hankerings of unresolved wills after Christ, are notable evidences of the power and majesty which is in the Gospell. If I should see a millstone in the ayre not falling constantly and swiftly downe, but swag, and waver, and floate about in a kinde of unresolved motion, as if it were in a deliberation which way to goe, one while yeelding to its owne weight, another while lingering, and by fits attempting to ascend, how could I sufficiently wonder at that secret vertue, and those strange impressions which did retardate the naturall descent of so weightie a body? so when I see men, who still retaine the principles of their owne corrupt nature, which carry them with as strong an impulsion to sinne and hell, as a millstone is moved unto its Center, hanker notwithstanding after good­nesse, [Page 156] and when they yeeld unto their lusts, doe it not without much hesitancy and conflict of a naturall consci­ence, I must needes acknowledge a mighty strength in that word which setteth bounds to the raging of so proud a sea.

From hence then the Messengers of Christ who are entrusted with the dispensation of this Rod of strength, may be instructed how to behave themselves in that mi­nistery. Few men wil lose any thing of that power which is given them, for every thing in its kinde doth affect power. Now Christ hath committed unto us the custo­dy of his owne power, and therefore we ought to ma­nage it as a word of power, able alone by it selfe without the contemperations of humane fancies, or the super­struction of humane opinions to worke mightily to the Salvation of those that beleeve, and to the conviction of gaine-sayers. Our Commission is to charge even the great men of the world. It is true the ministers of the Gospell are servants to the Church; 1 Tim. 6.17. 2 Cor. 4.5. In compassion to pitty the diseases, the infirmities, the temptations of Gods people: in ministerie, to assist them with all need­full supplies of comfort, or instruction, or exhortation in righteousnesse; in humility, to waite upon men of low­est degree, and to condescend unto men of weakest ca­pacitie. And thus the very Angels in heaven are servants to the Church of Christ. But yet we are servants onely for the Churches good, to serve their soules, not to serve their humors. And therefore we are such servants as may command too. These things command and teach, Let no man despise thy youth. 1 Tim. 4.11, 12. Tit. 2.15. And againe, These things speake, and exhort, and rebuke with all authority, Let no man despise thee. No ministers are more despicable than those who by ignorance, or flattery, or any base and am­bitious affections betray the power & majesticall simpli­city of the Gospel of Christ. When we deliver Gods mes­sage we must not then be the servants of men; 1 Cor. 7.23. If I yet please [Page 157] men, I were not then the servant of Christ, saith the Apo­stle. To captivate the truth of God unto the humours of men, and to make the Spirit of Christ in his Gospell to bend, comply and complement with humane lusts, is with Ionah to play the runnagates from our office, and to prostrate the Scepter of Christ unto the insultation of men. There is a wonderfull majesty and authority in the word when it is set on with Christs Spirit. He taught men [...], as one who had power and authority, or priviledge to speake, Matth. 7.29. Matth. 22.16. 1 Cor. 2.4. 2 Cor. 13.17. 2 Cor. 3.10. 2 Cor. 4.2. Ier. 1.6, 7, 8. Ezek. 3.8, 9. Psal. 110.3. Eph. 6.20. as one that cared not for the per­sons of men, and therefore where ever his spirit is, there will this power and liberty of Christ appeare, for he hath given it to his ministers, that they may commend them­selves in the consciences of those that heare them, that they may harden their faces against the pride and scorne of men, that they may goe out in armies against the ene­mies of his kingdome, that they may speake boldly as they ought to speake, that they may not suffer his word to be bound, or his Spirit to be straitened by the humors of men.

Againe, we should all labour to receive the word in the power thereof, and to expose our tender parts unto it. A Cocke is in comparison but a weake Creature, and yet the crowing of a Cocke will cause the trembling of a Lion. What is a Bee to a Beare, or a Mouse to an Elephant? and yet if a Bee fasten his sting in the nose of a Beare, or a Mouse creepe up and gnaw the trunke of an Elephant, how easily doe so little Creatures upon such an advantage torment the greatest? Certainely, the proudest of men have some tender part into which a sting may enter. The conscience is as sensible of Gods displeasure, as obnoxious to his wrath, as subject to his word in a prince as in a beggar. If the word like Da­vids stone finde that open and get into it, it is able to sinke the greatest Goliah. Therefore wee should open our consciences unto that word, and expect his spirit to [Page 158] come along with it, and receive it as Iosiah did with hu­mility and trembling. Wee should learne to feare the Lord in his word, and when his voyce cryeth in the city, to see his name and his power therein. Will ye not feare me, faith the Lord, will ye not tremble at my presence, who make the sand abound to the sea. Ier. 5 22. No Creature so swel­ling and of it selfe so strong and incroaching as the sea, nothing so small, weake, smoothe, and passable as the sand, and yet the sand (a creature so easily removed, and swept away) decreed to hold in so raging an Element. What in appearance weaker than words spoken by a de­spised man? and what in the experience of all the world stronger than the raging of an army of lusts? and yet that hath the Lord appointed to tame and subdue these, that men might learne to feare his power.

Againe, it should teach us to Rest upon God in all things, as being unto us all-sufficient, a sunne, a shield, an exceeding great reward in the truth and promises of his Gospell. The word of God is a sure thing, that which a man may cast his whole weight upon, Psal. 19 7. 2 Pet. 1.19. Act. 13.34. and leane confi­dently on in any extremity. All the Creatures in the world are full of vanity, uncertaineties and disappoint­ments, and then usually doe deceive a man most when he most of all relies upon them; and therefore the Apostle chargeth us not to trust in them. But the word of the Lord is an abiding word, 1 Tim. 6.17. as being founded upon the Im­mutability of Gods owne truth, he that maketh it his re­fuge, relieth on Gods omnipotency, and hath all the strength of the Almighty engaged to helpe him. Asa was safe while hee depended on the Lord in his promises against the hugest host of men that was ever read of, 2 Chro. 16.8, 9. but when he turned aside to collaterall aides hee purchased to himselfe nothing but perpetuall warres. And this was that which established the throne of Iehoshaphat, and caused the feare of the Lord to fall upon the king­domes of the lands which were round about him, 2 Chr. 17.9, 10. be­cause [Page 159] he honoured the Word of God, and caused it to be taught unto his people. Whensoever Israel and Judah did forget to leane upon Gods word, and betooke them­selves to humane confederacies, to correspondence with Idolatrous people, to facility in superstitious complian­ces, and the like fleshly counsels, they found them alwaies to be but very lies, like waxen and wooden feasts, made specious of purpose to delude ignorant commers; things of so thinne and unso [...]id a consistence as were ever bro­ken with the weight of those who did leane upon them. Let us not therefore rest upon our owne wisedome, nor build our hopes or securities upon humane foundations, but let us in all conditions take hold of Gods Covenant, of this staffe of his strength, Esai. 56.2, 4, 6. which is able to stay us up in any extremities.

Againe, since the Gospell is a word of such soveraigne power, as to strengthen us against all enemies and temp­tations, to uphold us in all our wayes and callings, to make us strong in the Grace of Christ, (for ever a Christian mans knowledge of the Word is the measure of his strength and comfort) wee should therefore labour to acquit our selves with God in his Word, to hide it in our hearts, and grow rich in the knowledge of it. In hea­ven our blessednesse shall consist in the knowledge and communion with the Father and with his Sonne Iesus Christ. So that the Gospell and the Spirit, are to us up­on earth, the preludes and supplies of heaven, for by them onely is this knowledge and communion begun. And that man doth but delude himselfe and lye to the world who professeth his desire to goe to heaven, and doth not here desire to know so much of God as he is pleased to afford to men on the earth. The Gospell is the Patent and Charter of a Christian, all that hee hath to shew for his Salvation; the treasure of his wealth and priviledges, all that he hath to boast in either for this life or another; the armory of a Christian, all that he hath [Page 160] to hold up against the temptations and conflicts of his sorest enemies; the only toole and instrument of a Chri­stian, all that he hath to doe, any action of piety, charity, loyalty, or sobriety withall; the onely glasse of a Chri­stian wherein he may see his owne face, and so learne to deny himselfe, and wherein he may see the face of God in Christ, and so learne to desire and to follow him. So that upon the matter for any man to be ignorant of the Go­spell is to unchristian himselfe againe, and to degenerate into a heathen. Powre out thine indignation upon the hea­then that know thee not. Ier. 10.25. Ignorance makes a man a very heathen. This I say and testifie, saith the Apostle, that you henceforth walke not as other Gentiles walke in the vanity of their mind: Eph. 4.17, 20 for you have not so learned Christ. It is not the title, nor the profession which maketh a man a reall Christian, and distinguisheth him from other heathen men, but the learning of Christ in his Spirit and Gospell. For as he who was onely outwardly and in the flesh a Jew, Rom. 2.28, 29. Col. 2.11. Philip. 3.3. might be uncircumcized in his heart: so he who is onely in title and name a Christian, may be a heathen in his heart; and that more fearefully than Sodome and Gomorrah, or Tyre and Sydon, because he hath put from himselfe the Salvation of the Lord, and judged himselfe unworthy of eternall life.

Lastly, if there bee indeed such power in the Go­spell, wee should labour to beare witnesse unto the testimony which God giveth of his Word in a holy con­versation. It is a reproach cast upon the ordinances of God when men doe in their lives denie that ver­tue which God testifieth to be in them. Wicked men are said to crucifie Christ againe, to put him to shame, to make God a liar; not that these things can so really bee, but because men in their evill lives carry them­selves, as if indeed they were so. And in this sense the Gospell may bee said to bee weake too, because the pride of men holds out against the saving power [Page 161] thereof. But these men must know that the word retur­neth not empty unto God, but accomplisheth some worke or other, either it ripeneth weeds or corne. There is thunder and lightning both in the word, if the one breake not a heart, the other will blast it, if it bee not humbled by the word, it will certainly bee withered, and made fruitlesse. Shall the clay boast it selfe against the fire, because, though it have power to melt wax, yet it hath not power to melt clay? Is it not one and the same power which hardneth the one and which softneth the other? Is not the word a sweete Savor unto God as well in those that perish as in those that are saved? Certainly there is as wonderfull a power in adding another death to him who was dead before (which upon the matter is to kill a dead man) as in multiplying and enlarging life. And the Gospell is to those that perish a Savor of death unto death, such a word as doth cumulate the damnation of wicked men, and treasure up wrath upon wrath. If it doe not convert it will certainly harden, if it doe not save it will undoubtedly judge and condemne. The Lord doth never cast away his Gospell, hee that gave charge to gather up the broken meate of loaves and fishes that nothing might bee lost, will not suffer any crumme of his spirituall manna to come to nothing. Yet wee finde the Lord giveth a charge to his Prophets to preach even there where hee foretold them that their words would not bee heard. Thou shalt speake all these wordes unto them, but they will not hearken to thee; Ier. 7.27. Ezek. 2.3, 4.7. thou shalt also call unto them, but they will not answere thee. Sonne of Man I send thee to the Children of Israel, to a rebellions nation, Ezek. 3.7. they are impudent Children and stiffe hearted. Yet thou shalt speake my words unto them, whe­ther they will heare, or whether they will forbeare, for they are rebellion it selfe. They will not hearken unto thee, for they will not hearken unto mee: For all the house of Israel are impudent and hard hearted. Certainly when [Page 162] the Lord taketh paines by his Prophets to call those who will not heare, hee doth it not in vaine, they shall know at length that a Prophet hath been amongst them. Therefore as the Apostle saith that the Gospell is a sweet Savour even in those that perish. So wee finde those messages which have contained nothing but curses a­gainst an obstinate people have yet been as honie for sweetnesse in the mouth of those that preached them. I did eate the roule, Ezek 3.3.2.10. saith the Prophet, and it was in my mouth as honie for sweetnesse, and yet there was nothing in it written, but lamentations, and mourning, and woe. Ieremie did not desire the woefull day, Ier. 17.16.28.6. Ier. 15.16. but did heartily say Amen to the false Prophets in their predictions of safety; yet in regard of his ready service unto God, and of that glory which God would worke out unto himselfe in the punishment of that sinfull people, the word of Pro­phesie which was committed unto him was the joy and rejoicing of his heart; so that in all respects the Gospell of Christ is a word of power, and therein wee doe and must rejoice.

Wee observed before that this Rod of strength is both Sceptrum Majestatis, and Pedum Pastorale. Both the Scepter of Christ as hee is a King, and his Pastorall staffe as hee is a Bishop. It denoteth the Administration of Christs Kingdome, which consisteth in the dispensing of his Gospell, as it is a word of Majesty, and of care. So then here are (as I before observed) two observa­tions yet remaining to bee noted out of these words, Vir­ga Virtutis, the Rod of thy strength.

The first, that the Gospell of Christ accompanied with his Spirit is a word of great glory and Majesty. For wee must ever make these concomitants, wee preach the Gospell saith S. Peter with the Holy Ghost sent downe from heaven, 1 Pet. 1.12. And indeed the Spirit is pe­culiar to the Gospell, and not belonging to the Law at all, if wee consider it alone by it selfe, under the relation [Page 163] of a distinct covenant. For though as it proceedeth out of Sion, that is, as it is an appendix and additament unto the Gospell, it tend unto liberty, Mic. 4.2. Rom. 8.3. Iam. 1.25. Gal 4.24. 2 Cor. 3.67. and so cōmeth not with­out the Spirit; yet by it selfe alone it gendreth nothing but bondage. And therefore when the Apostle sheweth the excellency of the Gospell above the Law, hee calleth one a ministration of death, and of the letter, the other a ministration of the Spirit and life. To shew that properly the Spirit belongeth unto the Gospell of grace. Now then this Spirituall Gospell of Christ is the Scepter of his Kingdome, and therefore as it is insigne regium, an en­signe of roialty it importeth Glory and Majestie. It is a Gospell full of glory. Wee may observe that the very Typicall prefigurations of that mercy, which is the sole businesse of the Gospell of Christ are in the Scriptures honored with the name of Glory. The garments of the Priests, being types of the Evangelicall Revel. 6.11.7.14 19.8. Righteousnesse of the Saints, were Exod. 28.2.40. made for glory and beauty. The Ta­bernacle, which was ordaind for an evidence and seale of Gods Evangelicall presence with that people, is called by the Prophet David a Psal. 26.8. Exod. 40.34. Tabernacle of honor, the place which God did use to fill with his owne glory. The Ark of God, which was nothing else but Evangelium sub velo, the Gospell under vailes and shaddowes, is called by an excellency 1 Sam. 4.22. The Glory of Israel, which is the attri­bute of Christ, Esai 62.2. All Kings shall see thy glory. The Tem­ple at Ierusalem was the place of Gods Rest, Psal. 132.8.14. 2 Chro. 6.41. This is my Rest for ever, here will I dwell. Arise O Lord God into thy Resting place, thou and the Arke of thy strength. It was so called to note, first the Esai. 55.3.54.9.10. Heb. 8.6.13. stability of Gods Evan­gelicall covenant in Christ, it was not to bee changed, nor to bee repented of; but to bee sure and fixed in Christ for ever. His Kingdome, Heb. 12.28. a Kingdome which was not to bee shaken, his Priesthood a Heb. 7.24. Priesthood which was not to passe away, his teaching Matth. 28.20. a teaching which was to continue to the worlds end. And secondly, to note the Matth. 3.17. de­light [Page 164] of God in Christ, and in the mercy which through him was unto the world revealed; Therein the Lord [...]e­steth and reposeth himselfe, Ier. 9.24. Mic 7.18. as in the crowne and accom­plishment of all his workes. And this Esai. 11.10. Ier. 17.12. Esai. 60.7. Esai. 64.11. 1 Kings. 8.11. Temple is called a glorious Rest, a glorious high throne, a house of glory, of beauty and of holinesse. It is said at the first Dedication thereof that the Glory of the Lord filled it. It was not the gold or silver (wherewith before that Dedication it was beutified) wherein the glory thereof did consist, but in the evidence of Gods presence; which at that time was but a cloud, whereas the true glory thereof himselfe was Mal. 4.2. a Sunne as the Prophet cals him. And with this did the Lord fill the second Temple, which for this cause is said to have been Hag. 2.7.9. more glorious than the former, though in the magnificence of the structure farre inferior. Now then as the Apostle in a case of just alike proportion, useth a [...], a terme of excesse, when hee speaketh of the substance in comparison of the type. Heb. 9.13, 14. If the bloud of bulls and goates did Sanctify to the purifying of the flesh, How much more shall the bloud of Christ; So may wee in this case, If the Types of Evangelicall things were thus glorious, how much more glorious must the Go­spell it selfe needs bee. And therefore, as I before ob­served in other things, so in this is it true likewise, that Christ and his Gospell have the same attribute of glory frequently given unto them. Esai. 40.5. Esai. 66.18. Luk. 2.32. Christ is called the Glory of the Lord, and of his people Israel: And the Col. 1.27. Iam. 2.8. 2 Cor. 3.8 9. 1 Thess. 2.12. Gospell a glorious mysterie, a Royall Law, a ministration of glory; Nay glory it selfe, for so I understand that place of the Apostle, that yee would walke worthy of God, who hath called you unto his Kingdome and glory, that is, unto the knowledge of his Gospell, for of that in all the antecedent parts and in the verse immediatly following doth the Apostle speake. A 1 Pet. 1.12. glory which draweth the study and amazement of the most glorious creatures of God unto it.

[Page 165]To consider this point more particularly: The glory and majesty of the Gospell of Christ appeareth princi­pally in foure things: in the Author of it: in the Pro­mulgation and publishing of it: in the Matter which it containes: and in the Ends, purposes, or uses for which it serves.

First, in the Author of it: Many things of small worth have yet growne famous by the authours of them, and like the unprofitable children of renowned progenitors, hold their estimation and nobility from the parents which begate them. And yet from men who are un­cleane, there will ever descend some uncleannesse upon the workes which they doe. But the Gospell is therefore indeed a glorious Gospell, because it is the Gospell of the blessed God. There is glory in all the workes of God, be­cause they are his, for it is impossible that so great a workeman should ever put his hand to an ignoble work: And therefore the Prophet David useth his glory and his handy worke promiscuously for the same thing; The hea­vens declare the glory of God, and the firmament sheweth his handy worke: to note that there is an evidence of glo­ry in any thing which hee puts his hand unto: And yet the Prophet there sheweth that there is more glory in the law of his mouth, than in the workes of his hands. The Lord is better known by Sion, and his name greater in Israel, than in al the world besides: the more God doth communicate himselfe unto any of his works, the more glorious it is. Now there is nothing wherein God hath so much put himselfe, wherin he may be so fully knowne, communicated with, depended upon, and praised, as in his Gospell. This is a glasse in which the blessed Angels doe see and admire that unsearchable riches of his mercy to the Church, which they had not by their owne ob­servation found out from the immediate view of his glo­rious presence. In the Creatures we have him a God of power and wisedome, working all things in number, [Page 166] weight, and measure, by the secret vigour of his provi­dence upholding that being which he gave them, and or­dering them to those glorious ends for which he gave it. In the law we have him a God of vengeance and of re­compence, in the publication thereof threatning, and in the execution thereof inflicting wrath upon those that transgresse it. But in the Gospell we have him a God of bounty and endlesse compassion, humbling himselfe that he might be mercifull to his enemies, that he might him­selfe beare the punishments of those injuries which had beene done unto himselfe, that he might not offer onely but beseech his owne prisoners to bee pardoned and re­conciled againe. In the Creature he is a God above us, in the Law he is a God against us; onely in the Gospel hee is Immanuel, a God with us, a God like us, a God for us.

There is nothing doth declare God so much to bee God as his mercy in the Gospell. Hee is invisible in him­selfe, we cannot see him but in his Sonne. Hee is unap­proachable in himselfe, wee cannot come unto him but by the Sonne. Therefore, when hee maketh himselfe knowne in his glory to Moses, hee sendeth him not to the Creation, nor to mount Sinai, but putteth him into a rocke (being a resemblance of Christ) and then maketh a proclamation of the Gospell unto him. Moses his pray­er was, Exod. 33.18, 19: I beseech thee shew me thy glory. How doth the Lord grant this Prayer? I will make all my goodnesse to passe before thee, and then revealeth himselfe unto him almost all by mercy. Exod. 34.6, 7. The Lord, the Lord God, mercifull and gratious, long-suffering, and abundant in goodnesse and truth, keeping mercy for thousands, forgiving iniquity, transgression and sinne, to note unto us that the glory of God is in nothing so much revealed as in his goodnesse. Who is a God like unto thee, Mich. 7.18. that pardoneth iniquity, and passeth by the transgression of the remnant of his people?

Besides, though the Law be indeed from God, as from [Page 167] the Authour of it, so that in that respect there may seeme to be no difference of excellency betweene that and the Gospell, yet wee must observe that by the re­mainders of Creation, though God should not have re­vealed his Law againe unto Moses in the mount, much of the Law, and by consequence of God himselfe might have beene discover'd by humane industry, as wee see by notable examples of the philosophers and grave hea­then. But the Gospell is such a mystery as was for ever hidden from the reach and very suspicion of nature, and wholly of divine revelation. Eye hath not seene, nor eare heard, Rom. 16.25. 1 Cor. 2.7 9. neither have entred into the hearts of men the things which God hath prepared for them that love him; the Apo­stle speaketh it of the mystery of the Gospell; noting that it is above the observation, or learning, or comprehen­sion of nature, so much as to suspect it; nay, the naturall inquirie of the Angels themselves could never have dis­covered it, Ephes. 3.9, 10. even unto them it is made knowne by the Church; that is, if it had not beene for the Churches sake that God would reveale so glorious a mystery, the Angels in heaven must have beene for ever ignorant of it. So extremely desperate was the fall of man, that it wan­ted the infinite and unsearchable wisedome of God him­selfe to finde out a remedie against it. If the Lord should have proceeded thus farre in mercy towards man and no farther. Thou art a wretched Creature, and I am a righteous God; yea, so heavy is my wrath, and so wo­full thy condition, that I cannot choose but take com­passion upon thee; and therefore I will put the matter into thine owne hands; requisite it is that my pitty to­wards thee should not swallow up the respects to mine owne justice and honour, that my mercy should bee a righteous and a wise mercy. Consult therefore toge­ther all ye children of men, and invent a way to recon­cile my justice and mercy to one another, set mee in a course to shew you mercy, without parting from mine [Page 168] owne right, and denying the righteous demands of mine offended justice, and I will promise you to observe it; I say, if the mercy of the Lord should have confin'd it selfe within these bounds, and referr'd the method of our redemption unto humane discovery, we should for ever have continued in a desperate estate, everlastingly unable to conceive, or so much as in fancy to frame unto our selves a way of escape. As the Creatures before their being could have no thought or notion of their being educ'd out of that nothing which they were before. So man fallen could not have the smallest conjecture or su­spition of any feaseable way to deliver himselfe out of that misery into which he fell. If all the learning in the world were gather'd into one man, and that man should imploy all his time and studie to frame unto himselfe the notions of a sixth or seventh sense, which yet are as ex­pressely fashion'd amongst those infinite Idea's of Gods power and omniscience, as these five which are already created, he would be as totally ignorant of the conclusi­on he sought at last as hee was at first. For all humane knowledge of naturall things is wrought by a reflexion upon those Phantasmes or Idea's, which are impres­sions made from those senses wee already use, and are indeed nothing else but a kinde of notionall existence of things in the memory of man wrought by an externall and sensible perception of that reall existence which they have in themselves. And yet in this case a sixth or a seventh sense would agree in genere proximo, and so have some kinde of Cognation with those wee al­ready enjoy. But a new Covenant, a new life, a new faith, a new salvation are things toto genere, beyond the straine and sphere of nature. That two should become one, and yet remaine two still, as God and man doe in one Christ, that hee who maketh should bee One with the thing which himselfe hath made; that hee who is above all should humble himselfe, that he who [Page 169] filleth all should emptie himselfe; that he who blesseth all should be himselfe a curse; that hee who ruleth all should be himselfe a servant, that he who was the prince of life, and by whom all things in the world doe consist, should himselfe be dissolved and dye, that mercy and ju­stice should meet together, and kisse each other, that the debt should bee payed and yet pardoned, that the fault should bee punished and yet remitted, that death like Sampsons Lion should have life and sweetnesse in it, and be used as an instrument to destroy it selfe; these and the like Evangelicall truths are mysteries which surpasse the reach of all the princes of learning in the world. Non humana ratione possibile, sed spiritus effi­cacia credibile. Ambros. Ideo certum quia i [...]possibile. Tert. It is to be beleeved by a spirituall light, which was not so much as possible to a humane reason: We may observe that every person in the Trinity setteth himselfe to teach the mystery of the Gospell. The Matt. 16.17. Ioh▪ 6.45. Father revealeth it unto men, Flesh and bloud hath not revealed it unto thee, but my Father which is in heaven. It is written in the Prophets, They shall be all taught of God, Every man therefore that hath heard and learned of the Father, commeth unto mee. The Son likewise teacheth it unto men, therefore hee is called the O [...]ficii non na­turae vocabula quia magnum cogitatum pa­tris super homi­nis restitutione [...]n [...]un [...]i [...]vit se­c [...]l [...]. Tertull. Angell of Gods Covenant and Counsell, that is, the Revealer thereof, because unto the world he made knowne that deepe project of his Fathers counsell tou­ching the restoring of mankind. Ioh. 1.18. No man hath seen God at any time, the only begotten Sonne which is in the bosome of the Father, he hath declared him. He only it is who ope­neth the bosome of his Father, that is, who revealeth the secret and mysterious counsels, and the tender and compas­sionat affections (for the bosome is the seat of secrets and of Love) of his Father unto the world. And therefore he is said to be a Ioh. 3.2. Teacher sent from God, and to be Heb. 12.25. the Lord which speaketh from heaven in the ministery of his Gospel; and the doctrine which he teacheth is called a Ioh. 3.12. heavenly doctrin, and a Heb. 3.1. heavenly calling ▪ & a Philip. 3.14. high calling, and oft by the Apost. to the Hebrews Heb. 8.5. Heb. 9.23. [...] heavenly things, [Page 170] to note that they are not of a naturall or earthly conditi­on, and therefore not within the comprehension of an earthly understanding. Iam 3.17. It is a wisedome which is from above. The holy Ghost likewise is a Revealer of the Gospell unto the faithfull. He was sent that hee might Iohn 16.8, 11. Convince the world not onely of sinne, but of righteous­nesse and judgement too, which are Evangelicall things. 1 Cor. 2.10, 11, 12. The spirit searcheth all things, even the deepe things of God, that is, his unsearchable love, wisedome and coun­sell in the Gospell. Therefore the Gospell is called Rom. 8.2. The Law of the spirit of life, and the 2 Cor. 3.8. ministration of the spirit, and the Ephes. 1.17. Eph. 3.16▪ 19. 1 Pet. 1.11, 12. Revelation of the spirit, and 1 Cor. 12.3. No man can call Iesus Lord but by the holy spirit, that is, though men may out of externall conformity to the discipline and pro­fession under which they live, with their mouthes ac­knowledge him to be the Lord; yet their hearts will ne­ver tremble, nor willingly submit themselves to his obe­dience, their conscience will never set to its seale to the spirituall power of Christ over the thoughts, desires, and secrets of the soule, but by the over-ruling directi­on of the holy Ghost. Nature taught the Pharises to call him Mat. 12.24. Iohn 8.48. Beelzebub and Samaritan, but it is the Spirit onely which teacheth men to acknowledge him a Lord. 1 Cor. 1.24. Christ is not the power nor the wisedome of God to any, but to those who are called, that is, to those unto whose consciences the Spirit witnesseth the righteousnes which is to bee found in him. So then the Publication of the Gospell belongeth unto men, 2 Thes. 2.13, 14 Act. 16.14. but the effectuall tea­ching and revelation thereof unto the soule is the joynt worke of the holy Trinity, opening the heart to attend, and perswading the heart to beleeve the Gospell, Deus nos adju­vat & ut sciamus, & ut amemus, Aug. Epist. 143. as a thing worthy of all acceptation. Thus the Gospell is a Glorious thing in regard of the Originall and Authour of it.

From whence wee may inferre, that what-ever men thinke of the ministerie and dispensation of the Word, [Page 171] yet undoubtedly the neglect and scorne which is shewed unto it, is done unto Christ himselfe, and that in his glo­ry: he that receiveth not his Word, Ioh. 12.48. rejecteth his per­son; and the sinne of a man against the words which we speake in the name and authority of Christ, and in the dispensation of that office wherewith he hath entrusted us, is the same with the sinnes of those men who despised him in his owne person. You will say Christ is in hea­ven, how can any injuries of ours reach unto him? Sure­ly though he be in heaven, (which is now the Court of his royall residence) yet hee hath to doe upon earth, as one of the chiefe territories of his dominion, and, in the ministerie of his Word, hee speaketh from heaven still. He it was, who, by his Ambassadour Saint Paul, Heb. 12.25. Eph. 2.17. 1 Pet. 1.11. 2 Cor. 13.3. came and preached Peace to the Ephesians, who were afarre off. His spirit it was which in the Prophets did testifie of his sufferings and glory. Hee it was who gave manifest proofe of his owne power, speaking in his Apostles. He then who refuseth to obey the words of a Minister in the execution of his office, when hee forewarneth him of the wrath to come, and doth not discerne the Lords voice therein, but in despight of this ministeriall citation unto the tribunall of Christ, will still persist in the way of his owne heart, and as he hath beene, so resolveth to continue, a swearing, blasphemous, luxurious, proud, re­vengefull, and riotous person, thinking it basenesse to mourne for sinne, and unnecessary strictnesse to humble himselfe to walke with God; and yet, because all men else doe so, will professe his faith in the Lord Iesus; that man is a notorious liar, 1 Ioh. 5.10. yea (as the Apostle speaketh) he maketh God a liar too, in not beleeving the record which he giveth of his Sonne, which is, that hee should wash away the filth, Esai. 4.4. and purge out the bloud of his people with a spirit of judgement, and a spirit of burning: Mal. 3.3. that he should sit as a refiner and purifier of silver, purging his priests, that they might offer unto the Lord an offring in righteousnesse. [Page 172] Hee walketh contrary to that Covenant of mercy which he professeth to lay hold on; for this is one of the great promises of the Covenant, I will sprinkle cleane water upon you, Ezek. 36.25, 27. and you shall be cleane from all your filthinesse, and from all your idols will I clense you. I will put my spirit within you, and cause you to walke in my statutes. Hee walketh contrary to the quality of that feare of God, which yet he professeth to feele as well as others: For the feare of the Lord is a cleane thing. He walketh contrary to the vertue of that bloud, Psal. 19.9. with which notwithstanding hee professeth to bee sprinkled: Heb. 9.14. for the bloud of Christ cleanseth not onely the lives, but the very consciences of men from dead workes: that is, makes them so inwardly labour for purity of heart, as that they may not be con­scious to themselves of any, though the most secret al­lowed sinne. He walketh contrary to the fruitfulnesse of that grace which alone he professeth to boast in: for the Spirit of grace which is powred from on high maketh the very wildernesse a fruitfull field. Esai. 32.15. He walketh contra­rie to the properties of that faith, by which alone he ho­peth to be saved. Act. 15.9. For true faith purifieth the heart; and therefore a pure heart and a good conscience are the inse­parable companions of an unfained faith. 1 Tim. 1.5. And therefore what-ever verball and ceremonious homage hee may tender unto Christ, yet in good earnest he is ashamed of him, and dares not preferre the yoke of Christ before the lusts of the world, or the reproaches of Christ before the treasures of the world.

Why should it be treason to kill a Judge in his mini­sterie on the bench? or esteemed an injurie to the state to doe any indignitie to the Ambassadour of a great prince? but because in such relations they are persons publike and representative, ut eorum bona malaque ad Rempublicam pertineant? why should the supreme Offi­cer of the kingdome write Teste meipso in the name and power of his Prince, but because he hath a more imme­diate [Page 173] representation of his sacred person, and commissi­on thereunto? Surely the case is the same between Christ and his Ministers in their holy function. And therefore we finde the expressions promiscuous: sometimes [...], the Gospell of Christ; Rom. 15.19. Rom. 2.16. Rom. 16.25. 1 Cor. 2.4. 1 Cor. 3.9. 2 Cor. 6.1. Iam. 5.20. Iohn 20.23. Ezek. 20 4. 2 Cor. 5.20. and sometimes [...], My Gospell; sometimes [...], The preaching of Iesus Christ; and sometimes [...], My preaching; In the vertue of which synergie and co-partnership with Christ and with God, as he saveth, so we save; as he forgiveth sinnes, so we forgive them; as he judgeth wicked men, so wee judge them; as he besee­cheth, so we also beseech, saith the Apostle, that you bee reconciled, and receive not the grace of God in vaine. Wee by his Grace, and [...]. Chrysost. he by our ministerie. He therefore that despiseth any conviction out of the Booke of God (and he that obeyeth not doth despise, for the Lord cal­leth disobedience, rebellion, stubbornenesse, and a reje­cting of his word, 1 Sam. 15.22, 23.) He that persisteth in any knowne sinne, or in the constant omission of any evident dutie, fighteth against Christ himselfe, throweth away his owne mercy, stoppeth his eares at the entrea­ties of the Lord, and committeth a sinne directly against Heaven. And if he so persist God will make him know, that there is flaming fire prepared for those that obey not the Gospell of our Lord Jesus Christ, 2 Thes. 1.8.

Therefore whensoever we come unto the Word read or preached wee should come with an expectation to heare Christ himselfe speaking from heaven unto us, and bring such affections of submission and obedience as becommeth his presence. Revel. 2 7. Let him that hath an eare heare what the spirit saith unto the Churches. I will heare what God the Lord will speake, Psal. 85.8. for he will speake peace unto his people. Ioh. 10.4, 5. Christs sheepe discerne his voyce in the dispensati­on of the Gospell, and will not know the voice of stran­gers. 1 Thes. 2.13. And this was the honour of the Thessalonians and the men of Berea, Act. 17.11. that in the preaching of the Word [Page 174] they did set themselves as in Gods presence, expecting in it his authoritie, and receiving it in his name. Dareth any man to rush with a naked weapon into the presence of his prince, and with scorne to throw backe his owne personall commands into his face againe? And shall wee dare to come armed with high thoughts, Ier. 13.15, 17. and proud rea­sonings, and stubborne resolutions against the majesty of the Lord himselfe, who speaketh from heaven unto us? Receive with meeknesse, saith the Apostle, the ingrafted Word, which is able to save your soules. The word doth not mingle nor incorporate, Iam. 1.21. and by consequence doth not change nor save the soule, but when it is received with meeknesse, that is, when a man commeth with a re­solution to lay downe his weapons, to fall downe on his face, and give glory to God; he that is swift to wrath, that is, to set up stout and fretfull affections against the purity and power of the Word, to snuffe against it, and to fall backward like pettish children which will not be led, Mal. 1.13. Mal. 3 13. [...]. Act. 7.51. Iam. 1.19, 20. will be very slow to heare or to obey it, for the wrath of man doth not worke the righteousnesse of God. A proud hearer will be an unprofitable liver. Ever therefore come unto the word with this conclusion. It may be this day will God strike me in my master veine. I am an usuall profaner of his glorious name; a name which I should feare for the greatnesse, and love for the goodnesse, and adore for the holinesse of it; hee will peradventure lay close to my conscience that guilt which himselfe hath de­clared to be in this great sinne; that whatsoever is more than yea and nay is sinne unto me, and whatsoever is sin, is Hell to my soule. I am a vaine person, a companion of loose and riotous men; It may bee the Lord will urge upon my conscience the charge of his owne word, not to companie with fornicators, to have no fellowship with the unfruitfull workes of darkenesse, not to follow a mul­titude to doe evill, and that though hand joyne in hand, yet sinne shall not goe unpunished. I am unprofitable, [Page 175] loose, and rotten in my discourse, and hee will ply mee with his owne authority, that for every idle word I must render an account. I am full of oppression and unjust gain, and the Lord will now urge the instructions of Nehemi­ah, & the restitution of Zacheus upon me. Nehem. 5.11, 12 Luk. 19.8. Gal. 1.16. Act. 9.6. 1 Sam. 3.10. Act. 10.33. In these or any other the like cases, if a man can come with Saint Pauls temper of hart, not to consult with flesh and bloud, but Lord what wilt thou have me to doe? or with the answer of Sa­muel, Speake Lord for thy servant heareth; or with the resolution of Cornelius, I am here present before God to heare all things that shall bee commanded of God. I am come with a purpose of heart to cleave unto thy holy will in all things. Here I am in my sinnes, strike where thou wilt, cut off which of mine earthly members thou wilt, I will not arme it, I will not extenuate it, I will not dispute with thee, I will not rebell against thee, I will second thee in it, I will praise thee for it; This is to give God the glorie of his owne Gospell. It is not to part from a little monie towards the maintenance of the word, or to vouchsafe a little countenance to the dispen­cers of it (and yet alas how few are there who repay un­to the ministers of the Gospell that double honor which God and not they hath given unto them?) but to part from our lusts, and to suffer our old man to be crucified, which giveth honour to the Word If a man had thou­sands of rammes, and tenne thousand rivers of oyle, and would bee content to part from them all for Gods wor­ship: If a man had children enough, and in a famine of the word, would buy every sermon which hee heareth with the sacrifice of a Sonne: yet all this would not give glorie enough to the ordinance of God. Men naturally love their lusts, the issue of their evill hearts, better than their lands, or the children of their body (if Herods son stand in the way of his ambitious security, it were better to be his Hog than his childe. The losse of cattell, and fruits, and water, and light, and the first-borne of all [Page 176] the land, was not enough to make Pharaoh let goe his sinne, hee will once more rush into the midst of a won­derfull deliverance of Israel, and venture his owne and his peoples lives, for but the bondage of his enemies, and the satisfaction of his lust.) To doe justly then, to love mercy, and to walke humbly before God, to acknow­ledge his name in the voyce of the minister, and to put away the treasures of wickednesse out of our hands, this onely is to give God the glory which is due unto his Word, Mic. 6.6, 10.

Secondly, the Gospell is glorious in the promulgation & publishing of it unto the world. And this may appeare whether we consider the initiall Promulgation in Christs owne personall preaching. Or the plenary Revelation thereof in the sending of the holy Ghost to those sele­cted vessels who were to carry abroad this treasure unto all the world. For the former wee may note that there was a resemblance of state and glory observ'd in the preaching of Christ. A Forerunner sent to prepare his way, Esai. 40.3, 4, 5. and to beare his sword before him, as a Herald to proclaime his approach, Mal. 3.1, 4, 5. and then at last is revealed the Glory of the Lord. And thus we may observe how we sent his Harbingers before his face into every Citie and place whither he himselfe would come: Luke 10.1. that so men might prepare themselves, and lift up their everlasting gates against this Prince of Glory should enter in. When one poore ordinary man intendeth to visit another, there is no state nor distance, no ceremonies nor solemnities obser­ved; but when a prince will communicate himselfe unto any place, there is a publication, and officers sent abroad to give notice thereof, that meete entertainements may be provided. So doth Christ deale with men, he know­eth how unprepared wee are to give him a welcome, how foule our hearts, how barren our consciences, and therefore he sendeth his Officers before his face with his owne Provision, his Graces of Humiliation, Repentance▪ [Page 177] Desire, Love, Hope, Joy, hungring and thirsting after his appearance; and then when hee is esteemed worthy of all acceptation, he commeth himselfe.

Looke upon the more consummate publication of the Gospell (for Christ in his owne personall preaching is said but to have begun to teach, Act. 1.1. Hebr. 2.3.) and we shall see that as Princes in the time of their solemne Inauguration doe some speciall acts of magnificence and honour, open pri­sons, proclaime pardons, create nobles, stampe coyne, fill conduits with wine, distribute donatives and congiaries to the people: So Christ to testifie the glory of his Go­spell, did reserve the full publication thereof unto the day of his instalment and solemne readmission into his Fathers glory againe. When he ascended up on high he then led cap­tivity captive, and gave gifts unto men, namely, the Holy Ghost, who is called the Gift of God, Act. 2.38. Act. 8 20 Ioh. 4.10. and in the plurall number Gifts, as elsewhere he is called seven spirits, Revel. 1.4. to note the plenty and variety of graces which are by him shed abroad upon the Church. Wisedome, and faith, and knowledge, and healings, and prophesie, and discerning, and miracles, and tongues, All these worke one and the selfe-same spirit, dividing to every man severally as he will. 1 Cor. 12.8, 11. Ephes. 4.12, 13. And these gifts were all shed abroad for Evangelicall purposes, for the perfecting of the Saints, for the worke of the ministerie, and for the edifying of the body of Christ. And this spi­rit Saint Peter telleth us is a spirit of Glory, 1 Pet. 4.14. and therefore that Gospell, for the more plentifull promulgation wher­of he was shed abroad, must needs be a Gospell of Glo­rie too.

And this further appeares, because in this more solemne publication of the Gospell there was much more Abun­dance of glorious light and grace, shed abroad into the world. The Sunne of Righteousnesse in his estate of humiliation was much ecclipsed, with the similitude of sinfull flesh, the Communion of our common infirmities, [Page 178] the poverty of a low condition, the griefe and vexation of the sinnes of men, the overshadowing of his divine vertue, the forme and entertainement of a servant, the burden of the guilt of sinne, the burden of the Law of God, the ignominie of a base death, the agonie of a cursed death. But when hee ascended up on high, like the Sunne in his glory, hee then dispell'd all these mists, and now sendeth forth those glorious beames of his Gospell and Spirit, which are the two wings, by which he commeth unto the Churches, and under which the hea­ling and salvation of the world is treasured. Mal. 4.2. Ezek. 47.8, 9. Esai. 35.5, 6, 7. Mat. 11.11, 13. Iohn Baptist was the last and greatest of all the Prophets who fore­told of Christ, a greater had not beene borne of women, and yet he was lesse than the least in the kingdome of heaven, that is, than the least of those upon whom the Promise of the Spirit was shed abroad, for the more glo­rious manifestation of the kingdome of his Gospell. All the Prophets and the Law prophesied untill Iohn; but at the comming of Christ they seem'd to bee taken away, not by way of abrogation and extinguishment, as the ce­remonies, but by way of excesse and excellency, ut stellae exiliores ad exortum solis, as the Orator speakes; so saith the Apostle, 2 Cor. 3.10. Even that which was made glorious, had no glory in this respect, by reason of the Glory that excelleth. Therefore the full Revelation of the Gospell is called an effusion of the spirit, not in dew, but in showres of raine, which multiply into rivers of living water (for the raine of the spirit floweth from heaven as from a spring) and into wels of Salvation, Tit. 3.6. Heb. 6.7. Ioh. 7.38. Ioh. 4.14. Esai. 11.9. and into a sea of knowledge. Which attributes note unto us two things: First, the abundance of spirituall grace and knowledge by the Gospell, it should be a River: Secondly, the growth and increase thereof, Esai. 44.3. Ezek 47.3, 4, 5. it should be living water, multiplying and swel­ling up like the waters of the Sanctuary, till it came to a bottomelesse and unmeasurable sea of eternall life. And, to touch that which was before spoken of, very glorious [Page 179] are the vertues of the Spirit in the Gospell intimated in this similitude of living water. To quench the wrath of God, that otherwise consuming & unextinguishable fury, Esai. 33.14. Ioh. 4.10. Ezek. 47.12. Zech. 12.10. which devoureth the adversaries with everlasting bur­nings. To satisfie those desires of the thirsty soule which it selfe begetteth: for the Spirit is both for medicine and for meate; for medicine, to cure the dull and averse ap­petites of the soule; and for meate, to satisfie them. The Spirit is both a Spirit of supplication and a Spirit of grace or satisfaction. A Spirit of supplication, directing us to pray; and a Spirit of Grace, supplying those requests and satisfying those desires which himselfe did dictate. Ezek. 36.25. To cleanse, to purifie, to mollifie, to take Esai. 35.6, 7. Ezek. 11.19. away the barrennesse of our naturall hearts. To Mal. 3.16. Gal. 6.1, 2. overflow and communicate it selfe to others. To Gal. 5.17. Phil. 1.27. withstand and sub­due every obstacle that is set up against it. To continue and to multiply to the end.

By this then wee learne the way how to abound in grace and glory, and how to bee transformed into the Image of Christ. The beame and light of the Sunne is the vehiculum of the heate and influence of the Sunne; so the light of the Gospell of Christ is that which con­veieth the vertue and gracious workings of his Spirit up­on the soule. And therefore we are to seeke those varie­ties of grace, which are for meate to satisfie the desires, and for medicine to cure the bruizes of the soule, Ezek. 47.12. onely upon the bankes of the waters of the Sanctuary, that is, in the knowledge of the word of truth, which is the Gospell of Salvation. The more of this glorious light a man hath, the more proportion of all other graces will he have too. And therefore the Apostle puts the growth of these two together, as contributing a mutuall suc­cour unto one another, Grow in Grace, 2 Pet. 3.18. and in the know­ledge of our Lord Iesus Christ. Your Grace will inlarge your desires of knowledge, and your knowledge will multiply your degrees of Grace. And Saint Paul makes [Page 180] the knowledge of the will of God in wisdome, and after a spirituall maner to be the ground of fruitfulnesse in eve­ry good worke, Col. 1.9, 10. and that again an inducement to increase in knowledge, as in the twisting together of two cords in­to one rope, they are by art so ordered that either shall bind and hold in the other. As in the heavens the inferior orbes have the measure and proportion of their generall motion from the supreme: so in the motions of grace in the soule, the proportion of all the rest a riseth frō the measure of our spirituall and saving light. The more distinctly and throughly the spirit of a mans mind is convinc'd of the ne­cessity, beauty, and gloriousnesse of heavenly things, the more strong impressions therof wil be made upon all sub­ordinate faculties; for we move towards nothing without preceding apprehensions of its goodnes, which apprehen­sions as they more seriously penetrate into the true and intimate worth of that thing, so are the motions of the soule thereunto proportionably strengthen'd. As the hinder wheeles in a Coach ever move as fast as the for­mer which leade them; so the subordinate powers of the soule are overrul'd in their maner & measure of wor­king towards grace, by those spirituall representations of the truth and excellency thereof, which are made in the understanding by the light of the Gospel. Thus the Apo­stle telleth us that the excellency of the knowledge of Christ was that which made him so earnest to winne him; Phil. 3.8, 14. the knowledge of the power of his resurrection, and fellow­ship of his sufferings was that which made him reach forth and presse forward unto the marke and price of that high calling which was before him.

Thirdly, the Glory of the Gospell of Christ with his Spirit may be considered in regard of the matters which are therin contain'd, namely the Glory, the Excellencies, the Treasures of God himselfe: 2 Cor. 3.18. We all, saith the Apostle, with open face behold as in a Glasse (that is, in the spiritu­all ministration of the Gospell, having the veile of carnall [Page 181] stupidity taken away by the Spirit) The glory of the Lord. What glory doe we here behold, but that which a glasse is able to represent? Now in speculo nisi imago non cernitur, nothing can be seene in a glasse but the image of that thing which sheddeth forth its species thereup­on; and therefore he immediately addeth, we are chan­ged into the same image from glory to glory; and he else­where putteth these two together, 1 Cor. 11.7. Man is the image and the glory of God, for nothing can have any thing of God in it, any resemblance or forme of him, but so farre it must needs be glorious. But how doe we in the Gospell see the Image of God who is invisible? The Apostle expresseth that else-where, God who commanded the light to shine out of darknesse, hath shined in our hearts, 2 Cor. 4.4, 5, 6. to give the light of the knowledge of the glory of God in the face of Ie­sus Christ. Christ is the Image and expresse Character of his Fathers glory, as the impression in the wax is of the forme and fashion of the seale, there is no excellencie in God which is not compleatly, adequately, and distinct­ly in Christ; so that in that glasse wherin we may see him, we may likewise see the glory of the Father. Now the Gospell is the face of Iesus Christ, that which as lively set­teth forth his grace and Spirit to the soule, as if he were present in the flesh amongst us. Suppose we that a glasse could retaine a permanent and unvanishing species of a mans face within it, though hee himselfe were absent, might we not truly say this glasse is the face of that man, whose image it so constantly retaineth? So, in asmuch as Christ is most exactly represented in his Gospell (so that when we come into his personall and reall presence, to know even as we are knowne, we shall be able truely to say, this is indeed the very person who was so long since in his Gospell exhibited to my faith, sic ille manus, sic ora gerebat) it is therefore justly by the Apostle called the face of Iesus Christ; and therefore the Glasse wherein we see the Image and glory of God; as it is the same light [Page 182] which shineth from the Sunne upon a glasse, and from a glasse upon a wall, so it is the same glory which shineth from the Father upon the Sonne, and from the Sonne upon the Gospell; so that in the Gospell we see the un­searchable treasures of God, because his treasures are in his Sonne: Therefore that which is usually called Rom. 15.19. 1 Cor. 15.1. Prea­ching the Gospell, is in other places called Act. 20.25. Preaching the Kingdome, and Ephes. 3.8. the riches of Christ, to note the glo­ry of those things which are in the Gospell revealed un­to the Church.

It containeth the glory of Gods wisdome, and that wis­dome is Ephes. 3.10. [...], a manifold and various wis­dome, as the Apostle speaketh, who therefore calleth Christ and his Gospell by the name of 1 Cor. 1.24. 1 Cor. 2.6, 7. Wisdome; wee preach Christ crucified, to those that are called the power of God, and the wisdome of God, and we speake wisdome amongst them that are perfect: wisdome to re­concile his owne attributes of mercy and truth, righte­ousnesse and peace, which by the fall of man seemed to be at variance among themselves, wisdome in reconci­ling the world of obstinate and rebellious enemies unto himselfe, wisdome in sanctifying the whole creation by the bloud of the crosse, and repairing those ruines which the sinne of man had caused; wisdome in concorporating Christ and his Church, things in their owne distinct na­tures as unapt for mixture, as fire and water in their re­motest degrees; wisdome in uniting the Iewes and Gen­tiles, and reducing their former jealousies and disaffecti­ons unto an intimate fellowship in the same common my­steries: In one word, wisdome above the admiration of the blessed Angels, in finding out a way to give greater satisfaction to his offended justice, by shewing mercie and saving sinners, than he could ever have received by either the confusion or annihilation of them. It contai­neth the Glory of Gods goodnesse and mercy, Rom. 5.8. of that [...], good-will towards men, which brought glory to God, [Page 183] and to the earth peace: for the Gospell is as it were a Love-token or commendatory Epistle of the Lord unto his Church. Act. 14.16, 17. God left not himselfe without witnesses of his care, and evidences of some love even to those whom he suffered to walke in their owne wayes without any knowledge of his Gospell; he did them good, he gave them raine from heaven and fruitfull seasons; so even they had experience of some of his goodnesse, the good­nesse of his providence, for hee is the Saviour of all men; but the Gospell containeth all Gods goodnesse, as a heape and miscellany of universall mercy: I will make all my goodnesse passe before thee, and I will proclaime the name of the Lord before thee, and will be gracious to whom I will be gracious, and I will shew mercy to whom I will shew mer­cie. Gods speciall and gracious mercy, the mercy of his promises in Christ, doth convey unto the soule an interest in all his goodnesse, nay, it maketh all things good unto us, so that we may call them ours, as gifts and legacies from Christ. 2 Pet. 1.3, 4. He hath given to us all things that pertaine to life and godlinesse, the world, and life, and death, and things present, and things to come; all are yours, 1 Cor. 3.18. saith the Apo­stle. Death it selfe and persecutions are amongst the le­gacies of Christ unto the Church, and a portion of all that goodnesse with which in the Gospell shee is en­dowed. It containes the glory of Gods power and strength, for it is the Power of God unto salvation, as hath beene declared. It containeth the glory of Gods grace. The grace of his favour towards us, and the grace of his Spirit in us. The Law was given by Moses, Iohn 1.17. but grace came by Christ, that is, favour in stead of Gods fury, and strength in stead of mans infirmitie; for because man was unable to fulfill the Law, therefore the Law came with wrath and curses against man; but in the Gospell of Christ, there is abundance, even a whole kingdome of grace (the Apostle saith, Rom. 5.21. that by Iesus Christ grace raigned) there is grace to remove the curse of the Law, by Gods favour to­wards [Page 184] us: (so that on all sides the Law is weake, unable, by reason of mans sinne, to save; and unable, by reason of Gods favour, to condemne) and there is grace to re­move the weaknesse of man by Gods Spirit in us: Iames 4.5, 6. for though our owne spirit lust unto envie, or set it selfe proudly against the Law of God; yet hee giveth more grace, that is, strength enough to overcome the counter­lustings of the flesh against his will, and to enable us in sincerity, and evangelicall perfection to fulfill the com­mands of the Law. Lastly, it containeth in some sort the glory of Gods heavenly kingdome, in that therein are let in the glimpses and first fruits, the seales and assurances thereof unto the soule by the promises, testimonies, and comforts of the Spirit. And therefore it is frequently called the Gospell of the kingdome, Matth. 13.19. Marke 1.14. Luke 8 10. and the mysteries of the kingdome of God, namely, that kingdome which be­ginneth here, but shall never end. As if a man borne in Ireland bee afterwards transplanted into England, though he change his countrey, he doth not change his King, or his Law, but is still under the same government: so when a Christian is translated from earth to heaven, he is still in the same kingdome, in heaven it is the king­dome of glory (mended much by the different excellen­cie of the place and preferment of the person) in earth it is the same kingdome, though in a lesse amene and com­fortable climate, the kingdome of the Gospell. These and many other the like things are the glorious matters which the Gospell containeth.

Here then wee see how and wherein we are to looke upon God, so as that wee may abide his glory, and bee comforted by it; wee must not looke upon him in his owne immediate brightnesse and essence, nor by our sawcie curiosities prie into the secrets of his unrevealed glory, for he is a consuming fire, an invisible and unap­prochable light; Deut. 29.29. Exod. 19 21. Exod. 33.23. we may see his back-parts, in the pro­claiming of his mercy; and wee may see the hornes or [Page 185] bright beames of his hands, in the publishing of his Law; but yet all this was under a cloud, Habak. 3.4. or under the biding of his Power; His face no man can see and live: Wee must not looke upon him onely in our selves. Though wee might at first have seene him in our owne nature, for we were created after his Image in righteousnesse and true holinesse; yet now that Image is utterly obliterated, and we have by nature the Image onely of Satan and the old Adam in us: we must not looke upon him onely in mount Sinai, in his Law, lest the fire devoure us and the dart strike us thorow; we can finde nothing of him there but rigour, inexorablenesse, wrath and vengeance. But we must acquaint our selves with him in his Sonne, Iohn 17.3. 1 Iohn 1.3. wee must know him, and whom he hath sent together, there is no fellowship with the Father, except it be with the Sonne too: we may have the knowledge of his Hand, that is, of his workes, and of his punishments, without Christ: but we cannot have the knowledge of his bosome, that is, of his counsels, and of his compassions, Iohn 1.18. Col. 1.15. Iohn 14 6. Ephes. 2.18.3.12. Heb. 10.19.22. nor the knowledge of his Image, that is, of his holinesse, grace and righteous­nesse; nor the knowledge of his presence, that is, of his comforts here, and his glory hereafter, but onely in and by Christ: we may know God in the World, for in the Creation is manifest [...], that which may bee knowne of him, namely his eternall power and God-head. But this is a barren and fruitlesse knowledge, which will not keepe downe unrighteousnesse; for the wise men of the world when they knew God, they glorified him not as God, but became vaine in their imaginations, and held that truth of him which was in the Creation revealed, in un­righteousnesse. Wee may know him in his Law too, and that in exceeding great glory when God came from Te­man, Habak. 3.3, 4. Deut. 1.1. and the Holy One from mount Paran (whereabout the Law was the second time repeated by Moses) his glory covered the heavens, and the earth was full of his praise, his brightnesse was as the light, &c. But this is a [Page 186] killing knowledge, a knowledge which makes us flie from God, and hide our selves out of his presence, and fight against him as our sorest enemies, and come short of his glory: therefore the Law is called a firy Law, or a fire of Law, Deut. 33.2. Deut. 5.22. Gal. 3.10. Rom. 12.20. to shew not onely the originall thereof, for it was spoken out of the middest of the fire; but the nature and operation of it too, which of it selfe is to heap fire and curses upon the soule; and therefore it is called the ministration of Death, 2 Cor. 3.7. But now to know the glory of God in the face of Iesus Christ, is both a fruitfull and a comfortable knowledge; wee know the patterne we must walke by, we know the life we must live by, we know the treasure wee must be supplied by, we know whom wee have beleeved, wee know whom wee may be bold with in all straits and distresses, wee know God in Christ full of love, full of compassion, full of eares to heare us, full of eyes to watch over us, full of hands to fight for us, full of tongues to commune with us, full of power to preserve us, full grace to transforme us, full of fidelity to keepe covenant with us, full of wis­dome to conduct us, full of redemption to save us, full of glory to reward us. Let us therefore put our selves into this Rocke, that Gods goodnesse may passe before us, that he may communicate the mysteries of his kingdom and of his glory unto us, that by him our persons may be accepted, our prayers admitted, our services regarded, our acquaintance and fellowship with the Lord increa­sed, by that blessed Spirit which is from them both shed abroad in his Gospell upon us.

Now lastly, the Gospell of Christ is glorious in those ends, effects, or purposes for which it serveth: And in this respect principally doth the Apostle so often magnifie the glory of the Gospell above the Law. The Law was a glorious ministery, Exod. 19.16-21. as appeares by the thunderings and lightnings, the shining of Moses his face, and trembling at Gods presence, the service of the Angels, and sound of [Page 187] the trumpet, the ascending of the smoke, and the qua­king of the mountaine: Hebr. 8.6. but yet still the glory of the Go­spell was farre more excellent, a better Covenant, a more excellent ministery. The Law had weaknesse and unpro­fitablenesse in it, Hebr. 7.18, 19. (both termes of diminution from the the glory thereof) and therefore it could make nothing perfect: But that which the Law could not doe, in as much as it was weake through the flesh, Rom. 8.2, 3. the Law of the Spirit of life in Christ Iesus (which is a periphrasis of the Gospell, as appeareth, 2 Cor. 3.6.) did doe for us, name­ly, make us free from the law of sin and death. So then the Law was glorious, but the Gospell in many respects did excell in glory, 2 Cor. 3.10.

To take a more particular view of the spirituall glory of the Gospell of Christ in those excellent ends and pur­poses for which it serveth: First, It is full of light, to in­forme, to comfort, to guide those who sate in darknesse and the shadow of death, into the way of peace. Light was the first of all the creatures which were made, and the Apostle magnifieth it for a glorious thing in those o­ther luminaries which were after created, 1 Cor. 15.41. How much more glorious was the light of the Gospell? The Apostle calleth it [...], A marvellous light: 1 Pet. 2.9. [...]. Greg. Naz. Or. 3. and therefore the kingdome of the Gospell is exprest by light and glory together, as termes of a promiscuous sig­nification, Esay 60.1, 2, 3. Of all other learning the knowledge of the Gospell doth infinitly excell in worth, both in regard of the object thereof, which is God, ma­nifested in the flesh, and in regard of the end thereof, which is flesh reconciled, and brought unto God. Ephes. 3.18. A knowledge which passeth knowledge, a knowledge which bringeth fulnesse with it, even all the fulnesse of God, a knowledge so excellent, Phil. 3.8. that all other humane excellen­cies are but dung in comparison of it. What Angell in heaven would trouble himselfe to busie his noble thoughts (which have the glorious presence of God, and [Page 188] the joyes of heaven to fill them) with metaphysicall, or mathematicall, [...]. Greg Naz. Orat. 1. 1 Pet. 1.12. or philologicall contemplations, which yet are the highest delicacies which humane reason doth fasten on to delight in? And yet we finde the Angels in heaven, with much greedinesse of speculation stoope downe, and as it were turne away their eyes from that expressesse glory which is before them in heaven, to gaze upon the wonderfull light, and bottomlesse myste­ries of the Gospell of Christ. In all other learning a De­vill in hell (the most cursed of all creatures,) doth won­derfully surpasse the greatest proficients amongst men; but in the learning of the Gospell, and in the spirituall re­velations and evidences of the benefits of Christ to the soule from thence, there is a knowledge which surpasseth the comprehension of any angell of darknesse; for it is the Spirit of God onely which knoweth the things of God. It was the devillish flout of Iulian the Apostate against Christian Religion, [...]. Greg. Naz. Orat. 3. that it was an illiterate rusti­citie, and a naked beliefe, and that true polite learning did belong to him and his Ethnick faction; and for that reason he interdicted Christians the use of Schooles and humane learning, as things improper to their beleeving religion (a persecution esteemed by the Ancients as cruel as the other bloudy massacres of his predecessors.) To which slander, though the most learned Father might have justly returned the lye, and given proofes both in the canonicall bookes of holy Scripture, and in the pro­fessours of that religion, of as profound learning, as in­vincible argumentation, and as forcible eloquence as in any Heathen Author (for I dare challenge all the Pa­gan learning in the world to parallel the writings of Cle­mens of Alexandria, Origen, Iustin, Tertullian, Cyprian, Minutius, Augustine, Theodoret, Nazianzen, and the other champions of Christian Religion against Genti­lisme) yet he rather chooseth thus to answer, that that authoritie, which the faith he so much derided was built [Page 189] upon, came to the soule with more selfe-evidence, and invincible demonstration, than all the disputes of reason or learning of Philosophie could create. [...] Greg. Naz ibid. Though there­fore it were to the Iewes an offence, as contrary to the honour of their Law, and to the Greekes foolishnesse, as contrary to the pride of their reason; yet to those that were perfect, it was an hidden and mysterious wisdome, able to convince the gain-sayers, to convert sinners, to comfort mourners, to give wisdome to the simple, and to guide a man in all his wayes with spirituall prudence; for, what ever the prejudice of the world may be, there is no man a wiser man, nor more able to bring about those ends which his heart is justly set upon, than hee who being acquainted with God in Christ by the Go­spell, hath the Father of wisedome, the Treasurer of wisedome, the Spirit of wisedome, and the Law of wise­dome to furnish him therewithall. It is not for want of sufficiencie in the Gospell, but for want of more intimate acquaintance and knowledge thereof in us, that the chil­dren of this world are more wise in their generation, than the children of light.

Secondly, another glorious end and effect of the Go­spell is to be a ministration of Righteousnesse, a publica­tion of a pardon to the world, and that so generall, that there is not one exception therein of any other sin than onely of the contempt of the pardon it selfe. And in this respect likewise the Gospell exceeds in glory. If the mi­nistration of condemnation (saith the Apostle) bee glory, much more doth the ministration of righteousnesse exceed in glory, 2 Cor. 3.9. It is the glory of a man to passe by an offence, and the Lord proclaimeth his glory to Mo­ses, in that he would forgive iniquitie, transgression and sinne, that is, multitudes of sinnes, and sinnes of all de­grees, Exod. 34.7. And thus the Lord magnifies his mer­cie, and thoughts towards sinners, above all the wayes and thoughts of men, even as the heavens are higher [Page 190] than the earth, because he can abundantly pardon, or mul­tiply forgivenesses upon those who forsake their wayes and turne to him, Esay 55.7, 8, 9. and therefore justi­fying faith whereby we rely upon the power of God to forgive and subdue our sinnes, is said to give glory to God. Abraham staggered not at the Promise through unbe­leefe, but being strong in faith hee gave glory to God, namely, the glory of his power and fidelity, Rom. 4.20, 21. Numb. 20.12. Ye shall not bring this congregation into the Land which I have given them, saith the Lord to Moses and Aaron, because yee beleeved me not, to sanctifie mee in the eyes of the children of Israel, that is, to give me the glory of my power and truth (for to sanctifie the Lord of hoasts, sig­nifieth to glorifie his power, by fearing him more than men, and by relying on him against the power and con­federacies of men, Esay 8.12, 13. And therefore in the same argument touching the happinesse of the Saints, if they suffer for righteousnesse sake, or be reproched for the name of Christ: 1 Pet. 3.14, 15. 1 Pet. 4.14. Saint Peter useth in one place san­ctifying of the Lord in our hearts, and in another glori­fying of him, as termes equivalent;) And therefore un­beleefe is said to make God a lyar, 1 Iohn 5.10. that is, to dishonour him, Gen. 4.13. and to rob him of the glory of his truth; And de­spaire to rob God of his mercy, and to make the guilt of sinne greater than the power of God: And therefore murmurers, and unbeleevers are said to speake against God, Psal 78.18, 19.40.41. and to grieve him, to tempt, to limit him, that is, to call into question the glory of his power and truth. Here­in then consisteth another glorious effect of the Gospell of Christ, that being a ministration of righteousnesse, it is a glasse of that power, truth, mercy, and fidelity of God, which by faith we rest upon, for the forgivenesse and subduing of sinne.

Thirdly, another glorious end of the Gospell is to be a ministration and a law of life. If the ministration of death (saith the Apostle) were glorious, how shall not the mini­stration [Page 191] of the Spirit be rather glorious? 2 Cor. 3.6, 7, 8. The Law alone by it selfe is towards sinners but a dead letter, onely the rule according unto which a man ought to walke, not any principle enabling him to walke. If Moses alone should speake unto men, he could onely tell them what they ought to doe, Quod operum lex minando im­perat, hoc fidei lex credendo im­petrat.—lege operum dicit▪ Deus, Fac quod jubeo; l [...]ge fidei dicitur Deo, Da quod jubes. Aug. tom. 3. lib. de spiritu & lite­ra. copp. 13.19. 2 Cor. 3.18. hee could in no wise ena­ble them to doe it: nay, further the Law hath occasio­nally from the sinne of man a malignant propertie in it, to irritate and exasperate lust the more, to beget an oc­casionall rage and fiercenesse in our nature. As the Sunne shining on a dung-hill exhaleth noysome vapours, and maketh it stinke the more. But now the Gospell by the Spirit doth not onely teach, but helpe too, sheweth us what wee should doe, and giveth us strength to doe it; we doe not onely therein see the glory of God, but are withall changed into the same Image, even from glory to glory, that is, (as I conceive from that allusion to a glasse) the glory of the Lord shining upon the Gospell, and from the Gospell shining upon our hearts, doth change them into the Image of the same glory; even as the glo­ry of the Sunne shining upon a glasse, and from that glasse reflecting on a wall, doth therein produce a more extraordinary image of its owne light: so that the Apo­stles [...], is the same with the Poets è speculo in speculum ▪ from the glory of the Gospell which is one glasse of Gods Image, there is sh [...]ped the same glory in the heart, which is another glasse of his Image. This is that which the Apostle calleth the forming of Christ in the soule, and the planting of it into the likenesse of his death and resurrection.

Fourthly, it is a glorious Gospell in the Iudicature thereof. The Spirit i [...] the Gospell doth convince not of righteousnesse onely, but of Iudgement too; that is, the Spirit shall erect a throne in the hearts of men, Ioh. 16.11. shall pull downe the prince of this world, and dispossesse him; shal enable mens owne hearts to proceed like upright Iudges [Page 192] with truth and with victory (which are two of the prin­cipall honours of judgement) against their owne lusts, Esay 42 3. Matth. 12.20. to censure, to condemne, to crucifie them, though before they were as deare as their owne members; to throw all their idols away as menstruous rags, and to judge and revenge themselves. Ephraim shall say, what have I to doe any more with idols? 1 Cor. 11.31. 2 Cor. 7.11. Hos. 14.8. Esay 31.7. Ier. 31.19. In that day, saith the Lord, eve­ry man shall cast away his idols of silver, and his idols of gold, which your owne hands have made unto you for a sin. I have surely heard Ephraim bemoaning himselfe: Af­ter that I was turned, I repented; and after that I was in­structed, I smote upon my thigh. Thus the government of the Gospell in the heart, makes a man severe to sentence every sinne, to hang up his Haman, his favourite lusts, to give up himselfe to the obedience of Christ, and to have his conversation, Phil. 3 20. his trading, his treasure, his privi­ledges, his freedome, his fellowship in heaven, as being now constituted under the gracious and peaceable go­vernment of an heavenly Prince.

Fifthly, it is a glorious Gospell, in that it was to be a continuing ministration, and an Immortall seed. If that which was done away, saith the Apostle, was glorious, much more that which remaineth is glorious ▪ 2 Cor. 3.11. Now the Gospell is able to preserve a man blamelesse unto the comming of our Lord Jesus; it will not suffer a man to be shaken nor overturn'd by all the powers of darknesse; there is strength enough in it to repell, and wisdome to answer all the temptations and assaults of the enemies of our salvation: If the world set upon us with any temp­tations on the right hand, or on the left, with disgraces, persecutions, discomforts, exprobrations, l [...]e this was the man who made God his helpe, and would needs be more excellent than his neighbours; the Gospel furnish­eth us with sure promises, and sure mercies; this is an­swer sufficient against all the discouragements of the world, I know whom I have beleeved, I know that hee [Page 193] hath overcome the world, I know that he is able to keepe that which I have committed unto him, untill the last day, and in the meane time the world is crucified unto me, and I unto the world, that is, we are at an equall point of di­stance and defiance, the world contemnes me, and I am as carelesse of the world. If with pleasures, honours, and gilded baites to draw us away from God, Faith in the Gospell easily overcommeth the world, for it giveth both the Promises and first-fruits of such Treasures as are in­finitely more pretious and massie than all the world can affoord; the very reproches of Christ (how much more his Promises, how infinitely more his Performances at the last?) are farre greater riches, than the treasures of Egypt. The daily sacrifice of a godly life, and the daily feast of a quiet conscience put more sweetnesse into the afflictions of Christ, than is in all the profits, pleasures or preferments of the world, being made bitter with the guilt of sinne. If Satan, or our owne reasonings stand up against the kingdome of Christ in us, the Gospell is a store-house which can furnish us with armorie of all sorts to repell them. Faith can quench firie darts, the weapons of the spirit can captivate the very thoughts of the heart unto the obedience of Christ, no weapon which is formed against it can prosper, and every tongue which riseth up against it in judgement, it shall condemn, it is a staffe which can carry a man over any Jordan, and can support & comfort him in any shadow of death. This is the honour of the Word that it doth not onely sanctifie men, but preserve their holinesse in them. If it were not for the treasure of the word in the heart every little thing would easily turne a man out of his way, and make him revolt from Christ againe. How easily would afflictions make us mistrust Gods affection to us, and so change ours unto him (for this is certaine, His Love to us is the originall of our love to him) make us murmure, re­pine, struggle, fret under his hand, if in the Gospell wee [Page 194] did not looke upon them as the gentle corrections of a Father, who loves us, as the pruning and harrowing of our foules that they may bring forth more fruit? Except thy Law had beene my delight, Psal. 119.92. I should have perished in mine affliction. My affliction would have destroied me, and made mee perish from the right way, if it had not beene tempered and sanctified by thy Word. It wrought so with that wicked king of Israel, Behold this evill is of the Lord, 2 King. 6.33. Mal. 3.14. Esai. 58.3. what should I waite upon the Lord any longer? what profit is there to walke humbly before him, or to afflict our selves before him, who will not see, nor take knowledge of it, but continue to be our enemie still? But the Gospell teacheth a mans heart to rest in God, assu­reth it that there is hope in Israel, and balme in Gilead, that they which beleeve should not make haste to limit, or to misconstrue God, but waite for his Salvation, which will ever come in that due time, wherein it shall be both most acceptable and most beautifull. Againe, how easily would Temptations over-turne the faith of men, if it were not daily supported by the Word? what is the reason that the sheepe of Christ will not follow stran­gers, nor know their voice, that is, will not acknow­ledge any force, Iohn 10.4, 5. nor subscribe in their hearts to the con­viction or evidence of any temptation which would draw them from God, but onely because they heare and know the voice of Christ in his Gospell, and feele a spirit in their owne hearts setting to its seale and bearing wit­nesse to that truth from whence those solicitations would seduce them? The Apostle foretold the Elders of Ephe­sus at his solemne departure from them, that grievous wolves would enter in amongst them, & that some of them­selves would arise speaking perverse things to draw away disciples after them. Act. 20.29, 32. And the maine remedie which the Apostle gives them against this danger was, I commend you to God, and to the Word of his grace which is able to build you up, &c. Noting, that it is the Word of God [Page 195] which keepeth men from being drawne away with per­verse disputes. And the same intimation he gives them in his Epistle unto them, Hee gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers.—That we henceforth be no more children, Ephes. 4.11-14. tossed to and fro, and carried about with every winde of do­ctrine by the sleight of men, and cunning craftinesse, where­by they lye in waite to deceive. The more richly the word of God, in the love and evidence thereof, 1 Thes. 5.21. doth dwell in any man, and enable him to prove all things, the more stedfastly will he hold that which is good, and stand im­moveable against the sleights and solicitations of men. Againe, how easily would our owne evill hearts gather a rust and unaptnesse for service over themselves, if they were not daily whet and brightned upon the Word of God. That onely it is which scrapeth away that lepro­sie and mossinesse which our soules are apt to contract out of themselves. 2 Ioh. 8.9. A man may lose all that hee hath wrought, all the benefit of what hee hath done already, and all the strength to doe any more, Iam. 1.23.25. onely by not abiding in the Doctrine of Christ. Hee onely is no doer of the Word, who looketh in it as a man on a glasse, and pre­sently forgetteth the image and state of his conscience againe; it is onely hee that continueth therein, who is a doer of the worke, and blessed in his deed. He that trea­sureth up the Gospell in his heart, and laboureth to grow rich in the knowledge thereof, can never be turned quite out of his way, or become an Apostate from the grace of Christ.

Lastly, it is a glorious Gospell in regard of those noble and majesticall endowments with which it qualifieth the soule of a Christian: Ioh. 1.12. 1 Ioh. 3.1. Revel 1.6. 1 Pet. 2.9. for there is no nobility to that of the Gospell. It giveth men the highest priviledge in the world to bee called the Sonnes of God, to bee kings and priests before him, to be a Royall priesthood, a holy nation, a peculiar people, a nation of priests. Nothing doth so [Page 196] honour a land as to bee the seate of the Gospell. It was the honour of the Iewes that unto them were commit­ted the Oracles of God. Rom. 3.1, 2. Therefore the Arke is called the Glory of Israel, 1 Sam. 4.22. and Christ the glory of Israel, and the ex­cellency of Iacob, Luke 2.32. Amos 8.7. Ier. 9.24. neither is there any thing else allowed a man to glory in save onely this that hee understandeth and knoweth the Lord in his word. It putteth magna­nimity into the breasts of men, high thoughts, regall af­fections, publike desires and attempts, a kinde of heaven­ly [...]. Rom. 15.20. ambition to doe and to gaine the greatest good. The maine ends of a Christian are all high and noble. The fa­vour of God, the fellowship of the Father and the Son, the Grace of Christ, the peace of the Church; his traf­ficke and negotiation is for heaven, his language the Di­alect of heaven, his order a heavenly order, innumerable companies of Angels, and the spirits of just men made perfect. A holy man, who hath the spirit of his minde raised and ennobled by the Gospell, is an Agent in the same affaires, and doth in his thoughts, desires, prayers, emulations pursue the same high and heavenly ends, for the advancement of the glory of Christ, and demolishing the kingdome of Satan, with the blessed Angels of God. His desires looke no lower than a kingdome, a weight of massie, and most superlative exceeding glory. That which other men make the utmost point even of their impudent and immodest hopes, the secular favours and dignities of the world, these put lowest under their feet; but their wings, the higher and more aspiring affections of their soule, are directed onely unto heaven and hea­venly things. They no sooner are placed in the body of Christ but they have publike services, some to preach, some to defend, all to pray, to practise, to adorne the profession they have under-taken. For indeede every Christian hath his talent given him, his service injoyn'd him. The Gospell is a Depositum, a publike Treasure, committed to the keeping of every Christian, each man ha­ving, [Page 197] as it were, a severall key of the Church, a severall trust for the honour of this kingdome deliver'd unto him. As in the solemne Coronation of the Prince every Peere of the Realme hath his station about the Throne, and with the touch of his hand upon the roiall Crowne de­clareth the personall duty of that honour which hee is called unto, namely to hold on the Crowne on the head of his Soveraigne, to make it the maine end of his great­nesse, to study, and by all meanes endeavour the esta­blishment of his Princes Throne: so every Christian as soone as he hath the honour to be called unto the king­dome, and presence of Christ, hath immediately no mea­ner a depositum committed to his care than the very Throne and Crowne of his Saviour, than the publike honour, peace, victorie, and stability of his masters king­dome. The Gospell is committed to the custody of the Bishops, and Pastors of the Church, to preach it. 2 Tim. 1.14.2.2. They are, as it were, the Heralds and Fore-runners of Christ to prepare his way into the soules of men. To the custody of the Princes and Judges of the earth to defend it, to be a guard about the person and truth of Christ, to com­mand the obedience, and to encourage the teaching of it. The Gospell is the Law of Christs Throne, and the princes of the world are the lions about his Throne, set there to watch, and guard it against the malice of ene­mies. And therefore it is recorded for the honour of David that he set in order the courses of the Priests, and appointed them their formes and vicissitudes of Service. 1 Chron. 23.24. Of Salomon that he built, adorned, and dedicated a Tem­ple for Gods solemne worship. Of Iosiah that hee made the people to serve the Lord their God; Of Ezekiah, that he restored the service, 2 Chro. 34.33. 2 Chro. 29.3.30.1.22.31.2, 3, 4. and repaired the Temple of God, that he spake comfortably to the Levites, who taught the good knowledge of the Lord, that hee pro­claimed a solemne passeover, that hee ordered the cour­ses of the Priests and Levites, that hee gave commande­ment [Page 198] concerning the portion of their due maintenance, that they might be encouraged in the Law of the Lord (a patterne worthy the admiration and imitation of all Christian princes, in spight of the sacrilegious doctrine of those men who would rob them of that power and of­fice which God hath given them for the establishment of his Gospell, Euseb. de vit. Constantini, li 2. cap. 37, 38, 39. Act. 13.26. Iude v.3. 2 Thes. 2.15. and it was imitated by the first Christian Prince that ever the world had.) Lastly, the Gospell is committed to the keeping of every Christian to practise it, to adorne it, to pray for it, to be valiant and couragi­ous in his place and station for the truth of it. And for a man to neglect these duties is to betray and dishonour the Kingdome of Christ, and to degenerate from that high and publike condition in which God had placed him.

Againe, it putteth a spirit of Fortitude and boldnesse in­to the hearts of men. Boldnesse to withstand the cor­ruptions of the times, to walke contrary to the courses of the world, to out-face the sinnes and the scornes of men, to be valiant for a despised truth or power of religion, not to be ashamed of a persecuted profession, to spread out contra torrentem brachia ▪ to stand alone against the pow­er and credit of a prevailing faction, Act. 13.46.28 28. 1 Thes 2.2. Act. 2.14.23.36. Act. 4.8-12, 13, 19. Act. 5.29, 32. as Paul against the contradiction of the Iewes, and Peter and Iohn against a Synode of Pharises, and those invincible champions of Christ, Athanasius against the power of Constantius, the frequent synodicall conventions of countenanced here­tiks, and the generall deluge of Arrianisme in the world. Ambrose against the wrath and terrour of the emperour of the world, to whom, having imbrued his hands in much innocent bloud, that holy Father durst not deliver the bloud of Christ. Chrysostome against the pride and persecution of the Empresse Eudoxa. Luther against the mistresse of fornications, the princesse of the earth, and as himselfe professed, if it had beene possible, against a whole citty full of divels. The Christians of all ages [Page 199] against the fire, fury, and arts of torment executed by the bloudy persecutors of the Church. Nay further, the Gospell giveth boldnesse against that universall fire which shall melt the Elements, and shrivell up the hea­vens like a role of parchment; Herein, saith the Apostle, is our love made perfect, 1 Ioh. 4.17. that we may have boldnesse in the day of judgement, because as he is, so we are in this world; that is, we have his image in us, and his love shed abroad in our hearts, and therefore wee are able to assure our hearts before him, and to have confidence towards him. Now he who hath boldnesse to stand before God, to dwell with consuming fire, and with everlasting bur­nings; who can get the Lord on his right hand, and put on the Lord Jesus, though he bee not out of the reach, or beyond the blow, yet is hee above the injurie of the malice of men, they may kill, but they can never over­come him. I am he that comforteth you, Esai. 51.12▪ 13. who art thou (saith the Lord) that thou shouldest be afraid of a man that shall dye, and forgettest the Lord thy Maker, &c? What an in­vincible courage was that of Eliah, which retorted the slander of Ahab upon his owne face: 1 King. 18.18. I have not troubled Israel, but thou and thy fathers house? And that of Mi­caiah, against the base request of a flattering Courtier, who thought God to bee such an one as himselfe, that would magnifie and cry up the ends of a wicked king, 1 King. 22.14. As the Lord liveth, what the Lord saith unto me, that will I speake. And that of Amos against the unworthy instru­ctions of Amaziah, the priest of Bethel, Thou saiest pro­phesie not against Israel, Amos 7.16, 17. and drop not thy words against the house of Isaac; therefore thus saith the Lord, Thy wife shall be an harlot in the citie, and thy sonnes and thy daugh­ters shall fall by the sword, and thy land shall be divided by line, and thou shalt dye in a polluted land, and Israel shall surely goe into captivitie forth of his land. And that of Ieremiah, who boldly gave the lye to Irijah the captaine of the ward; It is false, I fall not away to the Caldeans. Ier. 37.13, 14. [Page 200] The time would faile if I should speake of the unbended constancy (or as the Gentiles stiled it, Tertull. Apolog. cap. ult. Baron. A. 179. num. 27. Euseb. Hist. l. 5. c. 1. Christiani su­mus, Christiani, & Deos tuos im­perator non cole­mus. Baro. A. 301 num. 46. A. 165. n. 4. obstinacie) of Ig­natius, Polycarp, Iustin, Cyprian, Pionius, Sabina, Maxi­mus, as those infinite armies of holy martyrs, who posed the inventions, tyred out the cruelties, withstood the flatteries, and with one word (Christiani sumus) over­came all the tyrannies, quenched the fire, and stopped the mouthes of their proudest persecutors.

Againe, the Gospell putteth a kinde of lustre and ter­rour on the faces of those in whom it raigneth, and ma­keth them, as the Law did Moses, to shine as lights in the world, and to bee more excellent than their neigh­bours; worketh in others towards them a dread and awfulnesse. Though Ieremie were a prisoner, cast-into the dungeon, Ier. 37.16, 17.38.15, 16. and in such extremity as he was there like­ly to perish: yet such a majestie and honor did God even then put upon him, and that in the thoughts of the king himselfe, that he could not be in quiet till hee consulted with him about the will of the Lord, and by his many conferences with him made it plainely appeare that hee stood in awe of his person and prophesies. So it is said, That Herod feared Iohn, Marke 6.20. knowing that he was a just and a holy man, and observed him; to note that Holinesse ma­keth mens persons and presence dreadfull to the wicked, by reason of that grace and majestie which God hath put into them. The whole Councell of Scribes and Pha­rises, they who afterwards gnashed on Stephen with their teeth, were forc'd to acknowledge the majestie of holinesse shining upon him, Act. 6.15. They stedfastly looked on him, and saw his face as it had beene the face of an Angell. The mighty power of the Gospell of Christ maketh unbelee­vers fall on their faces, and confesse of a truth that God is in those who preach it. 1 Cor. 14 24, 25. Act. 16▪29, 30. This wee finde verified in the poore astonished keeper of the prison into which Paul and Silas had been cast, he sprang in and came trembling and fell downe before them, and brought them forth, [Page 201] and said, [...], Sirs (which is an honourable appellati­on, fit rather for Princes than for prisoners) what must I doe to be saved? It is true that naturally men hate Christ and his servants, but this is not as a man hateth a Toade (which hee can easily crush) with a simple hatred; but as a man hateth a Lion, or as a Malefactor hateth his Judge, or as a Theefe hateth the light, with a com­pounded hatred, mixed with a feare and dread of that majestie within them. Which Majestie hath some­times shined so brightly even under torments and per­secutions, that it hath forced from Heathen Empe­rours a desire of the Christians Prayers, some­times not astonished onely, but Adjectos ideo vocabant, quia cum in eo essent ut torquerent martyres, ipsi martyres fue­runt, verbo Dei, & constantiâ martyrum per­moti. Cameron De Ecclesi pa. 83. converted the ad­versaries.

Lastly, the Gospell bringeth liberty and joy into the hearts of men with it. The liberty a Glorious liberty, Rom. 8.21. and the joy a glorious joy, 1 Pet. 1.8. there­fore the Gospell is called a Gospell of great joy, Luke 2.10. Liberty is so sacred a thing, that indeed it belongs in the whole compasse of it onely to the Prince: for though other men be free from servitude, yet they are not free from subjection. Now the Gospell giveth a plenary freedome to the consciences of men; they may be commanded by their owne consciences, but their consciences cannot be commanded by any but by Christ. The Sonne hath made them free from all others, that he onely might be the Lord over them. These are those noble effects of the majestie of the Gospell in the hearts of men, and all, so many severall evidences of that glorie which belongs unto it.

Now then, to draw some inferences from this most usefull and excellent doctrine of the glory of the Gospell, we learne from thence first what liberty, and what sin­cerity the Ministers of Christ ought to use in the ad­ministration of this his Kingdome in the Word. First, What Libertie. The Officers of a Prince who goe [Page 202] before him to prepare his way, make bold to strike, and to scatter those unruly throngs of men, who presse too neere upon his sacred person. We are the Messengers of Christ sent before-hand with his royall proclamation of peace to make roome in the hearts of men for him, and to open their everlasting doores, that this King of Glo­rie may enter in. We may therefore boldly smite with the Rod of his mouth, wee must cry aloud, and not spare, Ier. 1.17, 18. Ezek. 3.8, 9. 1 Tim. 4.11. 2 Cor. 4.1, 2. pull downe mountainous lusts, subdue strong holds, take unto us iron pillars, and brasen wals, and fa­ces of flint, to roote up, to pull downe, to batter and destroy, not to teach onely, but to command with all authority, and to commend our selves to every mans con­science in the sight of God. This use the Apostle ma­keth of the Glorie of the Gospell, seeing we have such Hope, 2 Cor. 3.12. that is, seeing in this glorious Gospell we have the dispensation of a blessed Hope unto men; or the re­velation of Christ, who is unto us the Hope of Glorie, or the assured confidence of doing excellent workes by the vertue of this so glorious a word; [...], We use great boldnesse or liberty of speech; for why should he, who bringeth unto men glad tidings of glori­ous things, which offereth unto them the blessed Hope of Eternall life, bee affraid or ashamed of his Office? Though Rome were the seate, and that Tertull. Apol. c. 5. emperour the first Dedicator of the persecutions of the Church, yet even unto that place the Apostle was not ashamed to preach the Gospell of Christ, Rom. 1.16. because it was the Power of God unto Salvation. There is no shame in being a Saviour. And therefore it is both the honour and duty of the dispencers of the Gospell to speake boldly as they ought to speake; Ephes. 6.20. and of the people to pray that that ex­cellent Spirit might ever accompanie so glorious a mes­sage. This was the prayer of the Primitive Saints for the Apostles of Christ, Grant unto thy servants, that with all Boldnesse they may speake thy Word. Act. 4.29. And this duty lies [Page 203] upon us with an heavie necessitie.

For first, wee are dispensers of all Gods counsell, Act. 20.27. Iosh. 8.35. Deut. 29.29. Act. 5.20. there must not be a Word which God hath commanded that we should refuse to make knowne unto the people, for the things revealed are for them and their children. Thus we finde when the Angell of the Lord brought forth the Apostles out of prison, he gave them this command, Goe stand and speake in the temple to the people all the words of this life: and certainely some of these words will re­quire boldnesse. When wee lay the axe to the roote of the tree, when wee how off mens very members, when we snatch them like brands out of the fire, when wee make them to see their owne faces in the Law of liberty, the face of a guilty, and therefore cursed conscience, there will be neede of much boldnesse. A Chirurgian who is to search an inveterate wound, and to cut off a putrified member, had not need to be faint-hearted, or bring a trembling hand to so great a worke.

Secondly, the severest message we are sent withall, and which men are most unwilling to heare, is for them ex­pedient. No newes could be so unwelcome to the Apo­stles as to heare of Christs departure, Ioh. 16.6, 7. Because I have said these things sorrow hath filled your hart, neverthelesse I tell you the truth, it is expedient for you that I goe away. The first newes which we bring unto men is of Christs absence, of their false conceits and presumptions of their being in him, of the distance, and unacquaintance which is betweene them, of our feare of them and their condi­tion, and in all this we are not their enemies, because we tell them the truth. As it is our office to speake, Gal. 4.16. so it is the peoples duty and profit to heare all things which shall be told them of God, for all Scripture, 2 Tim. 3.16, 17. Deut. 12.28. Psal. 119.128. Iam. 2.10, 11. as well that which reproveth and correcteth, as that which teacheth and in­structeth in righteousnesse is profitable, and tends to the perfection of the Saints. All his precepts concerning all things are right. The contempt of one is virtually and [Page 204] interpretatively, in the constitution and preparation of heart, the violation of all, because they are all groun­ded upon the same divine authority, and directed unto the same saving ends: and therefore wee ought not to picke, and choose either in the preaching or practising thereof.

Thirdly, we are to answere for the bloud of the peo­ple if wee prevaricate, if wee let their sinnes alone they will have a double edge, to kill them and us both, like the mutuall embracements of two in a river, which is the meanes to drowne them both. Speake unto them all that I command thee; Ier. 1.17. be not dismaied at their faces, saith the Lord to his Prophet, lest I confound thee before them. If thou warne not the wicked from his wicked way that hee may live, Ezek. 3.18. he shall dye in his wickednesse, (thy bashfulnesse shall doe him no good) but his bloud will I require at thy hands. Is it at all congruous that men should have bold­nesse enough to declare their sinnes, to speake them, to proclaime them, to weare them, to glorie in them, and that those officers, who are sent for no other businesse, but in the name and authority of Almighty God to fight against the corruptions of the world, should in the meane time hang downe the head and be tongue-tied? that men should have more boldnesse to destroy them­selves, and to doe Satans works, than we to save them, or to serve God?

Fourthly, we are to speake in the person of Christ, and in the vertue of his Spirit. We must speake as the 1 Pet. 4.11. Ora­cles of God, and Ezek. 3.4. with his words, 2 Cor. 5.20. as if he himselfe did by us speake unto the people. We must give manifestati­on of 2 Cor. 13.3. Christ speaking by us, that men may be 1 Cor. 14.25. convinc'd that God is in us of a truth, and that we are Mic. 3.8. full of pow­er by his spirit, that his spirit setteth to his seale to au­thorize our commission, and to countenance our mini­stery: and therefore we must use judgement and might, that is, spirituall discretion, and inflexible constancy [Page 205] against the sinnes of men (for these two are contrary to the two grand props of Satans kingdome, which are [...], and [...], his craftinesse, and his weapons of power:) 2 Cor. 3.17. for where the spirit of the Lord is there is li­berty, Mic 2.7. his spirit will not be straightned, neither will the Lord keepe silence; hee that speaketh by the spirit of Christ, must speake, though not in equality (which is impossible) yet in some similitude and proportion, as he spake, that is, as those that have Mat. 7.29. Authority and power committed to them for the edification of the Church.

Lastly, a partiall, unsearching and unreproving Mini­ster is one of Gods curses and scourges against a place, the forerunner of a finall and fearefull visitation. Hos. 9.7. The dayes of visitation and recompence come, saith the Lord. The Prophet is a foole, the spirituall man is mad, for the multitude of thine iniquity, and the great hatred. Mich. 2.11. If a man walking in the spirit and falshood, that is, pro­fessing the worke of a spirituall man, and yet betraying his office, or in a false and lying spirit prophesying of wine and strong drinke, that is, cherishing and encouraging sensuall livers in their pernitious courses, he shall even be the prophet of this people. And therefore when the Lord will punish with an extreme revenge the rebellion of a people against his Gospell, who judge themselves un­worthy of so great a salvation, hee either Revel. 2.5. Mat. 21.41-43.23.37, 38. 1 Thes. 2.16. removeth their Candlesticke and taketh it away from them, or else Ezek. 3 26. Ezek 24.13. sealeth up the mouth of his Prophets, that they may bee dumbe and reprove them no longer, and that they may not bee purged any more from their filthinesse, or else infatuates their Prophets, and suffereth Satan to se­duce them, and to be a lying Spirit in their mouthes, that he may destroy them, as wee see in the 2 King 22.20.23. ruine of Ahab, and in the Ier. 4.10. Ier 14.13. Ier. 23.13.33.40. Lam. 2.14. captivity of Iudah.

Againe, as the Ministers of the Gospell must use liber­ty, so must they likewise use sinceritie in the dispensation thereof, because it is a glorious Gospell. This likewise [Page 206] is the Apostles inference, for having spent a whole chap­ter in this one argument of the glory of the Gospell, he presently concludeth, 2 Cor. 4 1, 2. 2 Cor. 2.17. [...]— [...], &c. Greg. Naz. Orat. 1. & Isid. Pelut. lib. 1. epist. 169. Therefore seeing we have this mi­nistery, that is, the dispensation of such a Gospell com­mitted unto us, wee faint not, but have renounced the hidden things of dishonestie; that is, as I conceive, the arts of dawbing, and palliating, and covering over un­cleane courses with plausible reasonings, and fleshly apologies ( Ezek. 13.10. Ier. 14.13. which is the use of false prophets) not wal­king in craftinesse, that is, not using Ephes. 4.14. Col. 2.4.8. humane sleights or cogging, to carry men about with every wind of false doctrine (as sinners are very willing to be deceived, Ier. 5.31. and love to have it as false prophets say it is) nor handling the Word of God deceitfully, that is, falsifying and adulterating it with corrupt glosses, and so tempe­ring it to the palat of sinners, that the working & search­ing vertue thereof, whereby of it selfe it is apt to purge out and wrestle with the lusts of men, may be deaded, and so it may well consist with the power of lusts still (as Physitians use so to qualifie and allay poison by other correctives, and crosse ingredients, that it shall serve as an instrument to strengthen us, not extinguish life: or as immodest Poets may so tamper with the chast expressi­ons of Virgil or Homer, as by them both to notifie, and, in corrupt minds, to kindle uncleane lustings) but by ma­nifestation of the truth, [...] 1 Cor. 2.4. Demonstratio autem nihil re­linquit aut in­evinentiae in re, aut formidini [...] in intellectu. that is, by such spirituall and per­spicuous demonstrations, as under which there cannot subesse falsum, there can no falsitie nor deceit lurke, com­mending our selves to every mans conscience in the sight of God, that is, working not the fancies, or humours, or fleshly conceits of men (which alwayes take the part of sinne) but their very consciences (which alwayes is on Gods side) to beare witnesse unto the truth which wee speake, to receive it not as the wit or learning of a man, but as the Word and wisdome of God, to acknowledge the conviction, the judicature, the penetration thereof, [Page 207] and so to fal down upon their faces, and to glorifie God, and report that he is in us of a truth; and all this in the sight of God, that is, so handling the Word as that wee may please and approve our selves to his eye, whose ser­vants we are, and whose worke wee doe. This is that which the Apostle calleth, [...], Tit. 2.1.7.8. Vncorruptnesse, gravitie, sin­ceritie, soundnesse of doctrine, such as the very adversa­ries themselves shall not be able to picke quarrels with­all, or to speake against: we must not then make account to adorne the Gospell with our owne inventions, or with superstructions of humane wit and fancie; though these things may to fleshly reason seeme full of beautie, yet in­deed they are but like the mingling of glasse-beads with a chaine of diamonds, or of lime with pure and gene­rous wine; they are indeed but latebrae dedecoris, lurking places for uncleane lusts to hide themselves under, or to escape away, while the corrupt fancies of men stand ga­zing at that which pleaseth them; as Agag, when he was gloriously arrayed, thought nothing of the bitter­nesse of death, or Sisera of the naile and the hammer, while he saw nothing but the milke and the butter. Some there are not unlike Praxiteles the Painter, Clem. Alex. in Protrept. in Clem. A­lex. who made the silly people worship the image of his strumpet, under the title and pretence of Venus; who by sleight and cunning craftinesse impose upon weake and incautelous hearers, the visions of their owne fancie, the crude and unnourishing vapours of an empty wit (things infinitely unsutable to the majestie and seriousnesse of the foundation in the Gospel) for the indubitate truth of God in his Word; which (with reverence may it be spoken) is nothing else but to put the holy Prophets and Apostles into a fooles-coat: But how-ever these men may please and puffe up themselves in the admiration of their owne wind, yet certaine it is that the Gospell of Christ doth as much scorne humane contemperations, [Page 208] as a wall of marble doth a roofe of straw, or the Sunne at noone doth the light of a candle. And therefore the palate of those who cannot away with the naked sim­plicitie of the Gospell, without the blandishments of humane wit, who must needs have Quailes to their Manna, 2 Tim. 4.3. 2 Cor. 4.3. is hereby discovered to be manifestly distempe­red with an itch of lust, and their eyes blinded by the god of this world.

Secondly, this glory of the Gospell may teach us what admiration and acceptation it should finde amongst men, even as it doth with the blessed Angels them­selves. 1 Tim. 1.15.4.9, 10. Act. 17 11. Matth. 2.10. This is a faithfull saying, and worthy of all accep­tation, worthy to be received with all readinesse of mind, worthy to be gazed upon, like the Starre of the Wise­men, with exceeding great joy, worthy to be enamel'd in the crownes of Princes, and to be written in the soule of every Christian with a beame of the Sun; Rom. 10.15. That Iesus Christ came into the world to save sinners. And indeed the faithfull have ever found beauty in the feet of those that bring them glad tidings of this their King, Rom. 1.10. Ephes. 2.17. Col. 1.6. 1 Thess. 1.5. 2.1. Rom. 10 6, 7, 8. Ier. 26.4. Esay 65.1. that is, in the comming of this Word of grace and salvation unto them, which is the usuall phrase of the Scripture (setting forth more abundantly the mercy of the Lord, who did not choose one fixed place for his Gospell to reside in, and unto which all nations, who would have benefit by it, should take the paines to resort (as hee did for the Iewes at Ierusalem) but hath made it an itinerary salva­tion, and hath sent it abroad to the very doores of men, who else would never have gone out of doores to seeke it) what man in a sad and disconsolate estate would not spread wide open his heart, and let out his spirits, to run upon the embraces of that man who was comming un­to him with a message of more lovely and acceptable newes, than the very wishes of his heart could have fra­med to himselfe? When Ioseph was sent for out of pri­son unto Pharaohs Court, when Iacob saw the chariots [Page 209] which were brought to carry him unto Ioseph his sonne, how were they revived and comforted after their distres­ses? When Caligula the Emperour sent for Agrippa (the same which was afterwards smitten by the Angel) whom Tiberius had bound in chaines, and cast into prison, cau­sed him to change his garments, and cut his haire (it seemes that long and ugly haire was then the fashion of discontented prisoners) and placed a Diademe on his head, made him Tetrarch of Iturea and Trachonitis, and Governour of Judea, and for his chaine of iron, gave him another of gold, of equall weight, as the Historian re­lateth, he saith that men were [...], Ioseph. Antiq. lib. 18. cap. 8. they could not beleeve so wonderfull a change; for things of extraordinary goodnesse are very difficultly beleeved. When the Lord turned againe the captivitie of Sion, Psal. 126.1. we were like them that dreame, the thing was so incredibly sutable to their desires, that it seemed rather the imagi­nary wish of a dreame, than a deliverance really acted: as Peter, when he was delivered out of prison, thought he had seene a vision; Act. 12.9. Gen. 45.26. Luke 24.41. Iacob could not at first beleeve the newes of the life and honour of Ioseph his sonne; and the Disciples for very joy were not able to beleeve the Re­surrection of Christ. Now what are all the good tidings to the Gospell? which is a Word of salvation, which opens prisons and lets out captives, which brings our King unto us, and makes us kings too, which gives us such a joy, as the whole world cannot rob us of? Your joy▪ shall no man take from you. The joy which Caligu­la gave unto Agrippa, Claudius might have taken from him, as he did after from Agrippa his sonne, and, though he did not, yet we see the Angell did. But the joy of the Gospell is unvariable, the Angels themselves, (to whom one might thinke the joyes of men should seeme but small) call it [...], a great joy, Luke 2.10. It is the joy of a treasure, infinitely more worth than all which a man hath besides. A joy of a triumphall harvest, and [Page 210] of victorious spoiles, wherein there is not onely an escape from dangerous hazard, Matth. 13.44. Esay 9 3, 4. Iohn 15.11. Rom. 15.13. but a large reward of peace and plenty. It is a full joy, there is no sorrow mingled with it, nay, it is all joy, and therefore there is nothing but sor­row without it. All joy in it selfe, and all joy in the mid­dest of opposition too. A joy in the heart like gold in the mine, which turneth every thing about it into joy. Divers temptations take not away one scruple of it, no more than fire doth of gold, Iames 1.2. Hebr. 11.26. Mic. 5.5. Rom. 5.3. it is all joy still. My bre­thren, saith the Apostle, count it all joy when you fall into divers temptations. It turneth the reproches of men in­to riches, nay, in the middest of all other tribulations it is our peace, and our glory: Therefore being so full of joy when once a right apprehended, needs must it likewise be worthy of all acceptation too. And therefore the Pro­phet calleth the time of the Gospell tempus acceptabile, Esay 61.2. the acceptable time or yeare of the Lord, which Baro­nius falsely understands of the first yeare of Christs prea­ching onely, Baron. An 31. num. 78. 2 Cor. 6.2. since the Apostle useth the same phrase for the whole time of evangelicall dispensation.

And indeed if we looke into the Church, we shall see what worthy acceptation this Gospell hath found. Za­cheus made haste, Luke 19.6. and received Christ into his house glad­ly; Act. 21.17. so did the brethren at Ierusalem receive the Apostles; so did the men of Berea receive the Word, [...], Act. 17.11. with all readinesse of minde, or forward affection; so did the Galatians receive Saint Paul with the honour of an Angell, Gal. 4.14. yea, even as Christ Iesus himselfe (for in­deed Christ and his Gospell goe still together: Marke 10.29.) the man in the Gospell sold all he had for it; the Saints did ear­nestly contend for it, and take the kingdome of heaven by violence. Though they suffered the losse of all for Christ, yet they counted godlinesse great gaine still. In a shipwrack I throw my goods over-board, and get my life for a prey; in this case I come no loser to heaven; vita sibi merces, a mans life is sufficient treasure in such [Page 211] an adventure. We are all by nature in maligno positi, eve­ry man is a sea and a tempest to himselfe, as impossible to escape ruine, as to put off himselfe. Now in the Gospell, Christ sheweth a man a way to get out of himselfe, and so to escape the tempest, sheweth a way how with him he shall walke upon the sea and not sinke, how he shall be in the world, and not of it, nor swallowed by it. O how willingly will the man who is convinced of his danger, cast off every thing which would presse him downe, and account it a plentifull deliverance to have his soule saved from such a tempest of wrath as was fal­ling upon him? We see what hazards men runne to get temporary riches, to the bottome of rocks for diamonds, to the bowels of the earth for gold and silver: such affe­ctions have the Saints had towards the Gospell. If they must digge in mines for Christ (as it was an usuall con­demnation, Christiani ad metalla) they were most wil­ling so to doe, they had a treasure there which the Em­perour knew not of, they had infinite more pretious wealth from thence than he: If they must fetch Christ in the fire, or wrestle for him, as for a pretious price, with the wilde beasts of the earth; if they be not suffered to weare Christ, except they put off themselves, how wil­ling, how thankefull are they for so rich a bargaine? Looke to your life, said the Governour to Saint Cyprian that blessed martyr, be not obstinate against your owne safetie, but advise well with your selfe, Baron. An. 261. num. 30. fac quod tibi prae­ceptū est, saith the holy man, in re tam justa nulla est con­sultatio; Sir, you are my Judge, you are none of my coun­sellour, doe the office which is committed to you, in so righteous a cause there is no further need of consultati­on. Take pitie upon your selfe, and sacrifice and save your life, said the officers to Polycarpe; no, saith the martyr, Euseb. lib. 4. hist. cap. 14. this eightie six yeares I have served Christ, and he hath done me no harme, I will not doe what you perswade m [...]. That rich and blessed Virgin in Basil, who was for Chri­stianitie [Page 212] condemned to the fire, and was offered, if shee would worship idols, to have her life and state safe resto­red unto her, Scultet. Exerci­tat. Evangel. lib. 2. cap. 5. was obstinate in her resolution, Valeat vita, pereat pecunia; I shall have more life in Christ, than in my selfe; all the Emperours, all the Physitians in the world cannot make my life, which I have in my selfe, so long to morrow as it is to day; but in Christ my life is not onely an abiding, but an abounding life, I shall have more of that by losing mine owne; my life in him is an hidden life, free from all injuries and persecutions of men: I shall have more riches in him than in my selfe, even un­searchable riches, which can never be stollen away, be­cause they can never be exhausted. It is as possible for theeves to draw out the mines of India, or to steale away the Sunne out of his orbe, as for any humane violence to take away Christ from a man. Alike honourable was the answer of Frederick the Elector of Saxonie, who being prisoner to Charles the fifth, was promised en­largement and restitution of dignitie, if he would come to Masse, Summum in terris Dominum agnosco Caesarem in coelis Deum, In all Civill accommodations I am ready to yeeld unto Caesar, but for heavenly things I have but one Master, and therefore I dare not serve two; Christ is more welcome to me in bonds, than the honours of Cae­sar without Christ. Such acceptation hath the Gospell found amongst renowned Worthies heretofore: and the like entertainment should we all give unto it, even pre­ferre it above our greatest glory, 1 Thess. 1.6. and, as the Thessaloni­ans did, receive it with joy in the middest of afflictions, abide with Christ in his temptations, Luke 22.2 [...], 29. esteeme his Gospell glorious as the Starres are, in the darknesse of the night, or as a torch, which blazeth most when it is most shaken.

This alone it is which proves our love to Christ to be [...], sincere and incorrupt, when wee embrace his Gospell for it selfe, and can therein in any condition see [Page 213] Christ full of glory, grace and truth: when a man can with Saint Paul not rejoyce onely in the name and pro­fession of the Crosse of Christ, Gal. 6.14. but in conformitie and obedience thereunto, in that vertue of the Gospell which crucifies him unto the world and the world unto him. In dayes of peace and religion men may easily afford to magnifie the Gospell, because they get by it. The Persi­ans, who, had the bloudy decree held, would have beene the slaughterers of the Iewes, yet when leave was given to that people to deliver themselves from the malice of Haman, even many of them turned Iewes themselves, Iohn 4.14. be­cause the feare of that people fell upon them. We may ob­serve this affection in the woman of Samaria, the first reason why shee gave some heed to Christ, speaking of his water of life unto her, was, because shee should thirst no more, nor come thither to draw. So long as Ephraim might have her worke and her wages together, shee was contented to doe God some service, like an Heifer which loveth to tread out the corne, Hos. 10.11. that is, while shee hath no yoke on her necke, no muzzell on her mouth, while she is not put to plow, but to easie and pleasant service, shee is willing to yeeld unto it. To note, that it is but base and hypocriticall obedience, which is supported by no other than present rewards. They seeke me daily, Esay 58.2, 3. saith the Lord of the hypocrites among his people, and delight to know my wayes, as a nation that did righteousnesse. But the end was that they might have their owne wils, and as it were oblige God to reward them: and therefore as soone as God seemeth to neglect them and their servi­ces, they proudly expostulate with him, and even twit him with their workes, Wherefore have wee fasted, and thou seest not? &c. This then is the proofe of our sin­cere love unto Christ, which is not raised upon mercina­rie respects, when we can receive the Gospell with per­secution. Marke 10.30. Persecution is amongst Christs legacies, a part of the Churches portion Phil. 1.29. and of Gods gifts unto [Page 214] her; 2 Tim. 3.12. no man that will live godly can be without them. Even in Abrahams house, which was at that time, if not the sole, yet the most glorious Church on the earth, there was a Persecutour, and Gal. 4 19. as it was then, so is it now, saith the Apostle. The Saints of God ever have beene, and ever will be to the worlds end esteemed for Zech. 3.8. Esay 8.18. 2 King. 9.11. Ier. 29.26. Wisd. 5.6. wonders, and markes, and mad-men, and proverbs of reproch. And hereby the Lord doth provide to make his Gospell more glorious, because hee giveth men hearts to suffer scorne and reproch for it. To receive the word in affliction, and yet with joy, is an exemplary thing, which maketh the sound and glory of the Gospell to spread abroad. Now then, if persecution bee thus an appendant to the Gospell, every man must resolve to receive it in some af­fliction, when he must be put to discard his wicked com­panies, to shake off his flattering and sharking lusts, to forsake his owne will and wayes, to runne a hazard of undeserved scorne, disreputation, and misconstructions in the world, and yet for all this to set an high price up­on the pretious truths of the Gospell still, is not this to receive the Word in much affliction? And surely till a man can resolve upon this conclusion, I am ready to be bound, and to die for the name of Iesus, I count not my life, much lesse my liberty, peace, credit, secular accom­modations deare, so I may finish my course with joy; Lord, my will is no more mine, but it shall be in all things subject unto thee; hee can never give such enter­tainment to the Word as becommeth so glorious a Go­spell. All his seeming profession and acceptation, is but like the Gadarens courtesie in meeting of Christ, which was onely to be rid of him, Matth. 8.34.

Lastly, we should from hence learne a further Christi­an dutie, which is to adorne this glorious Gospell in an holy conversation. Phil. 1.27. Tit. 2.10. This use the Apostle every where makes of the Gospell of Christ; that wee should walke as becommeth the Gospell, that we should in all things [Page 215] adorne the doctrine of God our Saviour, that we should walke worthy of him who hath called us unto his king­dome and glory, 1 Thess. 2.12. that we shew forth the vertues of him who hath called us out of darknesse into his marvellous light, that we should not receive so great a grace, 1 Pet. 2.8. 2 Cor. 6.1-3. as the ministery of reconciliation in vaine, but that wee should walke sittingly to the holinesse and efficacie of so excel­lent a rule, as becommeth a royall nation, Gal. 6.16. Tit. 2.14. a people of glory, a peculiar and selected inheritance, even zealous of good workes. It was once the expostulation of Ne­hemiah with his enemies, Nehem. 6.11. should such a man as I flie from such men as you? 1 Pet. 4.3-6. such should be our expostulation with Satan and our owne lusts, should such men as wee are, who have the Gospell of Christ for our rule, conforme our selves unto another Law? Is not this the end why the Gospell is preached, that we should live unto God? Doth it become the sonne of a King to goe in ragges, or to converse with meane and ignoble persons? Now by the Gospell we have that great honour and priviledge given us to be called the sons of God; and shall we then walke as servants of Satan? Would any Prince endure to see the heire of his crowne live in bondage to his own vassall and most hated enemie? Herein is the greatest glory of the Gospell above the Law, that it is a Law of life and libertie, a Word which transformeth men into the Image of Christ, and maketh them such as it requi­reth them to be. So that to walke still according to the course of the world as we did before, is, as much as in us lies, to make the Gospell as weake and unprofitable as the Law. How doe you say we are wise; saith the Pro­phet, and the Law of the Lord is with us? Ier. 8.8. Certainely in vaine made he it, the pen of the Scribe is in vaine: That is, the priviledge of having the oracles and ordinances of God committed unto us, will doe us no more good, if we walke unworthy of so great a grace, than if those or­dinances had never beene written or revealed to men.

[Page 216]Here then it is needfull to enquire in what manner we are to adorne and set forth the glory of the Gospell? To this I answer, that the first and greatest honour wee can doe unto the Gospell, is, to set it up in our hearts, as our onely rule, by which we are to walke, that we pre­ferre it above all our owne counsels, and venture not to mingle it with the wisdome and reasonings of the flesh; that wee raise up our conversation unto it, and never bend it unto the crookednesse of our owne ends or rules. Col. 2.6. As yee have received Christ Iesus the Lord, so walke yee in him, saith the Apostle, that is, fashion your conversation to the doctrine of Christ, let that have the highest roome, and the over-ruling suffrage in your hearts. There is all wisdome in the Gospell, it is able to make men wise unto salvation, Col. 1.28. that is, there is wisdome enough in it to compasse the uttermost and most diffi­cult end. 2 Tim. 3.15, 16, 17. Psal. 119.98, 99. Ier. 8.9. And what can the reasonings of the flesh con­tribute to that which was all wisedome before? and which can throughly furnish a man unto every good worke? This glory Saint Paul (though a man of great learning, of strong intellectuals, of a working and stir­ring spirit, qualities very unapt to yeeld and be silent) did, at the very first revelation thereof, give unto the Gospell, Gal. 6.16. Immediatly, saith he, I conferr'd not with flesh and bloud, I did not compare the Gospell of Christ with the principles of my carnall wisdome, I did not resolve to dispute against Gods grace, or to conforme unto this mystery no farther than the precepts of mine owne rea­son, or the coexistence of mine owne secular ends and preferments would allow; but I captivated all my thoughts, and laid downe all the weapons of the flesh at Christs feet, resting onely on this Word, as a treasury of wisdome, and yeelding up my whole heart to be in all things ordered by this rule. It is an horrible boldnesse in many men to wrest, and torture, and distinguish the Gospell into all shapes for their owne lusts sake. As [Page 217] we see what shifts men will use, to make the way of life broader than it is, by looking upon it thorow their owne multiplying glasses, what evasions and subterfuges sinne will finde out to escape by, when the letter of the Word presseth sore upon them. O how many sinnes might men escape, how wonderfully might they improve the Image of Christ in their hearts; Psal. 119.24. if they did with David make the Law their counsellor, and weigh every action which they goe about, those especially which they have any motions of reluctancie in the spirit of their minde unto, Non in statera dolosa consuetudinum, Aug. contr. epist. Parmen. lib. 3. cap. 2. sed in recta statera scripturarum, not in the deceitfull balance of humane custome, but in the balance of the Sanctuary, the holy Scriptures: If they would seriously remember that they must alwayes walke in Christ, Coloss. 2.6. make him the rule, the way, the end, the Judge, the companion, the assistant in all their workes, that as the members of the body doe nothing at all but in the fellowship of the bo­dy, and as they are thereunto applied by the same com­mon soule which animates them all: so Christian men should doe nothing but as parts of Christ, and as actua­ted by the same gracious Spirit which is in him. This is the meaning of our being Christians, and of that con­sent which in our Baptisme we yeeld unto the Covenant of Christ, that we will not follow nor be led by Satan, the world, or the flesh, that is, by that wisdome which is earthly, sensuall, or devillish, but that we will be or­dered by that Spirit of regeneration, the seale of whose Baptisme wee receive in our sacramentall washing. O then what is become of the Christianity of many men, who forget that they have beene purged? who live as if they had never beene baptized into Christ, who lived as if they had never learned Christ? What a prodigie and contradiction is it, that that tongue, which even now professed it selfe to be Christian, and said Amen to a most cleane and holy prayer, should, like those beasts [Page 218] which Seneca speaketh of, which by but turning aside their head to some other spectacle, doe immediately for­get the meat which they seemed most greedily to eat be­fore, breake forth presently into blasphemies, oathes, lies, revilings, clamours, obscenities, which are the very fumes and evidences of hell in the heart? That those hands which even now were reached forth to receive the sacred pledges and most dreadfull mysteries of salvation, which were even now imployed in distributing almes to the members of Christ, or in helping to heave and lift up a prayer unto heaven, which seemed like the hands of Ezekiels living creature to have wings of devotion over them, should suddenly have their wings melted off, and fall downe to covetous and cruell practices againe? that those feet which in the morning carried men into the Lords Sanctuary, and into the presence of Christ, should the same day turne the backes of the same men upon the Temple of the Lord, and carry them to stews and stages, the nurseries of uncleannesse? that those eyes which even now seemed to have beene nail'd unto heaven, and to have contended with the tongue and the hand which should more earnestly have presented the prayers of the soule to God, should almost in the space of their owne twinkling, be filled with sparkles of uncleannesse, ga­zing and glutting themselves upon vaine or adulterous objects? What is this but for men to renounce their Bap­tisme, to teare off their seale, and dash out their subscrip­tion from the covenant of grace, to deny the Lord that bought them, to repent of their bargaine which they had made for salvation, and really to dishonour that Go­spell which they hypocritically professe? This then is the first honour which wee can doe unto the Gospell of Christ, when we set it up in our hearts as a most adequate rule of all wisedome, and the alone principle of every action.

Secondly, wee continue to honour the Gospell of [Page 219] Christ by walking in Obedience thereunto as our per­fect Rule. First, in the Obedience of faith, receiving it, and leaning upon it, laying hold on the covenant which is therein revealed, as on the onely hope which is set be­fore us: for this is a great acknowledgement of the glo­rie and praise of God when we trust in him for salvation. Therefore the Apostle having shewed the Glorie of Christ above Moses, maketh this principall use of it, Hebr. 3.3-12. that therefore we should heare his voyce, and take heed of an evill and unbeleeving heart, in departing from him, Wee, saith he, are to the praise of Gods Glory, Ephes. 1.12. who trust in Christ.

Secondly, in Obedience of life and Holinesse. When for the honour of the Gospell we can denie our selves, and dishonour our lusts, and part from all that wee had be­fore as from dung and drosse, and expresse the image of Christ in our conversations. Eph 4.20.22. 1 Ioh. 2.6. 1 Ioh. 4.17. Phil. 2.5. Esay 58.13. Ioh. 15.8. This is indeed the true learning of Christ when we shew forth his life in ours, when we walke as he also walked, when as he was so we are in this world, when the same minde, judgement, af­fections are in us which were in Christ. Thus the faith­full are said to honour God, when they sanctifie his Sab­bath, and to glorie him when they bring forth much fruit.

Thirdly, we honour the Gospell of Christ by constan­cie and continuance in our faith and obedience thereunto; for standing fast, or persisting immoveably in our course without sorrow or repentance is an argument of the ex­cellencie of the Gospell. Phil. 1.27. Walke, saith the Apostle, as becommeth the Gospell — that I may heare of your af­faires, that you stand fast in one spirit. Non stant uno loco vitia, sed mobilia & inter se dissidentia tu­multuantur, pel­lunt invicem, fugantur. Senec. de Benes. l. 1. c. 16 Lusts ever bring inconstancie with them, and make the soule like weary and distempered bodies never well in any posture or condition; wicked men flye like Bees from one flower to another, from one vanity to another, can never finde enough in any to satiate the endlesse intemperancie of [Page 220] unnaturall desires: onely the Gospell, being spiritually apprehended, hath treasures enough for the soule to rest in, and to seeke no farther. And therefore falling away from the truth, power, or puritie of the Gospell is said to expose Christ to shame, and to crucifie him againe. For as in [...]. Greg. Naz. Orat. 40. de Baptismo. Rom. 2.23, 24. Baptisme when wee renounce sinne, and betake our selves to Christ, we doe as it were, expose sinne un­to publike infamie, and naile it on the Crosse of Christ: So when we revolt from Christ unto sinne againe, and in our hearts turne backe unto Egypt, and thrust him from us, we doe then put him to shame againe, as if hee were either in his power deficient, or unfaithfull in those pro­mises which before we pretended to relie upon. If Israel, as they consulted, should likewise actually have rebel­led against Moses, and returned in body as well as in heart unto Egypt againe, what a scorne would it have wrought in that proud nation, that their vassals should voluntarily resume their thraldome, after so many boasts and appearances of deliverance? If a man should relin­quish the service of some noble person, and apply him­selfe unto some sordid matter for subsistence, would not the mouths of men be quickly open, or their mindes jea­lous to suspect that however such a man carry an high name, and there bee great expectations from attending on him, yet in truth he is but a dry matter, whom his own servants doe so publikely dishonour? So when any men turne Apostates from the power and Profession of the Gospell of Christ, presently wicked men are apt to blas­pheme, and to conceive desperate prejudices against our high and holy calling. If any man make a boast of the Law, and yet breake it, hee dishonoreth God the more, for (saith the Apostle) The name of God is blasphemed among the Gentiles through you, as it is written, so then constancie in Christs service giveth him the glory of an honourable master, and his Law of a royall law, 1 Pet. 2.15, 16. put­teth to silence the ignorance of those foolish men, who lie in [Page 221] waite to take advantages that they may blaspheme the name of God, 2 Cor. 6.3. 1 Tim. 6 1. and his doctrine.

Fourthly, the Gospell of Christ is honoured by the unitie of the Spirit, and concurrent judgements and af­fections of men toward [...] it. When all the sincere pro­sessors thereof, doe unanimously strive together, Phil. 1.27. Iud. v. 3. and ear­nestly contend for it; when all that ever have been or are acquainted therewith doe glorifie it with their suffrages and subscription, Nemo omnes, neminem omnes fefellere, it must needs be a glorious Gospell, if all that ever loo­ked on it doe so conclude: Nothing was ever able to deceive all men, neither did so many ever combine to de­ceive others. When the Philosophers severally strove for the precedence of their severall sects, and every man, after his owne order, gave the next place unto Plato, it was undoubtedly concluded that his was the most ex­cellent, because after their owne prejudice and personall respects, it was honoured by the equall suffrages of all the rest. How much more must the Gospell needes bee glorious which hath the joynt attestation of Angels and all holy men since the world began to honour it withall? Therefore when the Apostle proveth the greatnesse of this heavenly mystery, he useth a word which importeth the consent of men, [...], without any doubt, or by an universall confession, Great is the mysterie of Godlinesse. 1 Tim. 3.16. Doth it not much set forth the Glory of a Law, that there should be so much wisedome, power, equitie, majestie, beautie in the face of it, that every true subject in a Realme should concurre in a constant and uniforme love and obedience to it? Let us therfore expresse the glory of the Gospell, not only in our joynt confessions, but in our united obedience thereunto, and in our unanimous zeale and contention for it, in our brotherly affections and compassions to one another therby: for the schismes and disaffections of Christians bring much dishonour upon their holy profession, which in all their miscariages doth [Page 222] ever by occasion of the unreasonablenesse of wicked men suffer together with them. Therefore the Apostle from the unitie of Christ in himselfe concludeth that such he should be in his members too. Is Christ divided? hath he divers opinions, or hath he the truth of God in respect of persons? such as he is such should you bee likewise, lest by your contentions you seeme to make another Christ, or another Gospell, than that which you have received.

Fifthly, the Gospell of Christ is honoured in our studying of it, and digging after it in our serious and painefull enquiries into the mysteries of it. Saint Paul despised all other knowledge, and shooke off every weight that he might presse forward with the more un­wearied affections towards so excellent a treasure. Sure­ly if men had the spirit of the Apostle, or of those bles­sed Angels which desire to pry into the Gospel of Christ, they would not misse-spend so much pretious time in frothy and fruitlesse studies, nor waste away that lampe of reason in their bosomes, in empty and unnourishing blazes; but would set more houres apart to looke into the patent of their salvation (which is the booke of God) and to acquaint themselves with Christ before-hand, that when they come into his presence they may have the entertainement of friends and not of strangers. Men that intend to travaile into forraigne kingdomes with any advantage to their parts, or improvement of their ex­perience, doe before-hand season and prepare themselves with the language, with some topographicall observa­tions of the Countrey, with some generall notions of the ingenie, manners, formes, civilities, entertainements of the natives there, doe delight to converse with those men who are best learned in these or the like particulars. Surely we al professe a journey to heaven, a pilgrimage in this present world, to have our conversation now where wee looke to have our everlasting abode with the Lord [Page 223] hereafter. Now in the Gospell of Christ we have as it were a map, a topographicall delineation of those glori­ous mansions which are there prepared for the Church, we have a taste and description of the manners of that people, we have some rudiments of the heavenly lan­guage, in one word, wee have abundantly enough, not onely to prepare us for it, but to enflame all the desires of our soule unto it, even as exiles or captives desire to returne to their native Countrey. Now then if wee no way regard to study it, or acquaint our selves with it, if wee seeme to desire the sight of Christ in heaven, and when we may every day have a most blessed view of his face in the Glasse of his Gospel, we turne away our eyes, and regard it not, we doe as good as proclaime to all the world, that either our hopes of heaven are very slender, or our care thereof little or none at all. And this I take for a most undoubted truth, that there is so much of the knowledge, grace, and spirit of Christ, and through him of the Father in the holy Scriptures (and those onely are the things which make heaven to bee the home and the hope of men) as that whosoever neglecteth the study of them, and suffereth the Scriptures to lye by him as a sealed booke, would bee every whit as unwilling if hea­ven gates were wide open unto him, to relinquish his portion in the earth, and to spend his time in the fruition or contemplation of that glorious Countrey.

Lastly, wee honour the Gospell when in our greatest distresses we make it our Altar of refuge, our doore of escape, the ground of all our hope and comfort, the only anchor to stay our soules in any spiritual tempest, the on­ly staffe to leane upon in our greatest darkenesse. What ever other carnall comforts men may for a time rejoyce in, they will all prove but as a fire of sparkes, or as a blaze of thornes, which can yeeld no solid or abiding light unto the soule. When sinners in Sion begin once to be affraid, and to be surprized with the fearefulnesse [Page 224] of a guilty soule, when the affrighted conscience shall put that dreadfull question in the Prophet to it selfe, How can I dwell with devouring fire? Esai. 33.14, 24. how can I dwell with everlasting burnings? there will no other answere allay the scorching terrour thereof but that in the end of the same Chapter, The people that dwell therein shall be forgi­ven their iniquity. A man may as soone drinke up the wa­ter of the sea with spunges, or remove mountaines with one of his fingers, as be able to draine out these close and incorporated sorrowes which together with sinne doe soake through the whole substance of the soule, with vaine companie, worldly imployments, or youthfull pleasure. All these doe but respite them for a time that they may returne the stronger. But if thou wilt indeed be comforted, sue out thy pardon, flye to the court of mercy which is erected in the Gospell; This was our Saviours argument to the man that was sicke of the Palsie, Mat. 9.2. Sonne, be of good cheere, thy sinnes be forgiven thee. There is no worldly affliction goeth closer to the life of a man than sickenesse, and yet as in the midst of laughter the heart of a wicked man is sorrowfull, because it is still under the guilt of sinne, so in the midst of paine and sorrow the heart of a godly man may be cheerefull, be­cause his sinnes are forgiven.

To conclude this point, we may for our better encou­ragement in so necessary a dutie lay together these consi­derations: First, in point of honour we should learne to walke as becommeth the Gospell, for the Gospell is a Christians Glorie, and therefore ought to bee preserved in his heart, as his chiefest priviledge. The Spirit of God will not endure to have holy things profaned as if they were common or uncleane. Belshazzer converted the consecrated vessels of the Temple into instruments of luxurie and intemperance; but the Lord temper'd his wine with dregges, and made them prove unto him as cups of trembling and astonishment. Herod polluted [Page 225] the sepulchers of the Saints with a sacrilegious search of treasures presum'd to have beene there hidden, Ioseph. Antiq. lib. 16. ca. 11. 2 Mac. 3.5. and God made fire rise out of the earth to devoure the over-busie searchers. Antiochus ransack'd the Temple of the Lord; Heliodorus emptied the treasures of their consecrated monies; Pompey defiled the Sabbath and the Sanctuarie; Crassus robb'd the house of God of ten thousand talents. Tacit. Hist lib. 5. Ioseph. Antiq. lib. 12. cap. 13. But inquire into the event of these insolencies, and we shall finde that true then, of which latter ages have gi­ven many examples, and are still likely to give more, that stollen bread hath gravell in it to choake those that devoure it, that ruine is ever the childe of sacrilege, that mischiefe setteth a period to the lives and designes of prophane men. Now then if the Lord were thus jealous for the types of his Gospell, how, thinke wee, can he endure to see the Gospell it selfe dishonoured by an unsuteable profession, or the bloud of the Covenant trampled under foot, as if it were a common or uncleane thing? In the contempt of the Gospell there is more dis­honour done unto every person of the blessed Trinity, than can be by any other sinne. An undervaluing of the Fathers wisdome, that great mysterie and counsell of re­demption which was hidden from former ages: and what an indignity is it unto him, for a man to shut out the light of the sunne, that so hee may enjoy that pitti­full benefit of darkenesse, to gaze upon the false gliste­ring of rotten wood, or of earthly slime, the deceit wher­of would bee by the true light discovered? And un­dervaluing of his wonderfull love, as if he had put him­selfe unto a needlesse compassion, and might have kept it still in his owne bosome. A scorne unto the Sonne of God, when wee suffer him to stand at our doores with his locks wet with the dew of heaven, to put his finger into the hole of the locke, as if he desired to steale an entrance upon the soule; to emptie, to hum­ble, to denie himselfe, to suffer the wrongs of men, and [Page 226] the wrath of God, and after all this to have that pretious bloud which was squeezed out with such woefull ago­nies, counted no other than the bloud of a common ma­lefactor, nor that sacred body which was thus broken, discerned from the bodies of the theeves which were crucified with him. An indignitie beyond all apprehen­sion to the spirit of Grace, when wee suffer him to waite daily at our Bethesda, our houses of mercy, and all in vaine, to spend his sacred breath in the ministerie of re­conciliation, in doubling and redoubling his requests un­to our soules, that we would be contented to bee saved, and we shall harden our hearts, and stop our eares, and set up the pride and stoutnesse of our owne reasonings, till wee doe even wearie him and chide him away from us. Now this is a certaine rule, God will not lose any honour by mens sinnes; if they refuse to give him the glory of his mercy, he will shew the glory of his Power and justice, in treading downe the proud enemies of Christ under his feet. As they that honour him shall be honoured; so they who cast any disgrace upon his truth and covenant, shall be sure to meet with shame and dis­honour at the last.

Secondly, to avoid Scandall. The Gospell is the light of a nation: And sinnes in the light as they are commit­ted with more impudence, so likewise with more offence. An offence or scandall tending unto sinne in misguiding the weake, in heartening and confirming the obdurate, in opening the mouthes of adversaries to revile our holy profession; and a scandall tending unto sorrow in woun­ding the hearts of the godly, and vexing their righteous spirits with a filthy conversation.

Thirdly, wee should learne to walke as becommeth the Gospell, even in respect to the state, for the Gospell is the foundation of true peace and tranquility in a com­mon-weale, and those who shew forth the power there­of are, as it were, Lions about the Throne of their King. [Page 227] By righteousnesse the Throne is established, but sinne is a reproch unto any people. Prov. 16.12.20.28.25.5. One Ioseph in Egypt is a store­house to all the kingdome; one Elisha an armie of cha­riots and of horsemen unto Israel; one Moses a fence to keepe out an [...]oundation of wrath which was brea­king in upon the people; one Paul an haven, an an­chor, a deliverance to all that were in the ship with him. And now Si stellae cadunt venti sequentur: Arist. Prob. sect. 2 [...]. qu. 25. If the starres fall we must needes looke for tempests to ensue, if the salt be infatuated we cannot looke that any thing should be long preserved. If Christians live as if they had no Go­spell, or as if they had another Gospell, what can wee expect but that God should either plague us, or for­sake us, either send his judgements, or curse his bles­sings?

Lastly, the Gospell makes sinne more filthy, if it doe not purge it; as a taper in the hand of a Ghost makes him seeme more gastly than he was before. Sweet oint­ment causeth ranke and strong bodies to smell worse than they did before. Qui hircos redo­lent, foediùs olent cum se unguea taverint. Arist. Prob. Heb. 6.4-7, Heb. 10.26. So the sweet savour of the Gospell maketh the sinnes of men more noisome and odious in the nostrils of the Almightie. And therefore wee see what a fearefull doome the Apostle pronounceth against those, who having tasted of the good Spirit of God, and been illightened, and in some sort affected with his grace doe yet afterward [...] fall away, even an impossibilitie of re­pentance or renovation. From which place, perversly wrested, though the Novatians of old did gather a de­sperate and uncomfortable conclusion, Vid. Sixt. Se­nens. biblioth. l. 7. Melch. Can. loc. Theolog. l. 2. c. 10. Greg Tholos. de Rep. lib. 12. ca. 7. that sinne com­mitted after regeneration was absolutely unpardonable (to avoide the danger of which damnable and damning doctrine, some have boldly questioned both the Author and authenticalnesse of that Epistle) yet, all these infe­rences being denied, wee learne from thence this plaine observation, That precedent Illumination from the Go­spell of Christ, doth tend much to the aggravation of [Page 228] those sinnes which are committed against it. And there­fore in all these considerations we should labor to walke worthy of so glorious a Gospell, and of so great a salva­tion.

Thus have we at large spoken of the Rod of Christs strength, as it is Insigne regium, or Sceptrum majestatis, an Ensigne and Rod of Majestie: we are now to speake a little of it as it is Pedum pastorale, an episcopall Rod, which denoteth much heedfulnesse and tender care. This is the Precept which the Apostle giveth unto the Pastors of the Church that they should [...], Take speciall heed to all the flocke over which the holy Ghost had made them overseers. Act. 20.28. And the Apostle againe reckoneth Vigilancie or care over the flocke amongst the principall characters of a bishop: 1 Tim. 3.2. and hee professeth of himselfe, that there did daily lye upon him [...], The Care of all the Churches. And this conside­ration affordeth us another note out of the words, 2 Cor. 11.28. name­ly, That Christ in the ministerie of his Gospell and dispen­sation of his spirit, is full of care and tendernesse towards his Church. This Christ maketh one maine point of op­position betweene himselfe and hirelings, that these Care not for the flock, Ioh. 10.12, 13. Ioh. 17.11, 12. but suffer the Woolfe to come, and to scatter them while they fly away; whereas hee kee­peth them, that none may bee lost, and prayeth unto the Father to keepe them through his owne name. The Lord committed the Church unto Christ as their Head, gave them into his hands, not as an ordinary gift, wherein he did relinquish his owne interest in them or care of them (for hee careth for them still) but as a blessed depositum entrusted them with him, 1 Pet. 5.7. as the choicest of his Iewels, as the most pretious casket amongst all the treasures of the Creation, Mal. 3.17. that he should polish, preserve, present them faultlesse, and without spot before the presence of his glory at the last day. Iud. v. 24. And for this purpose hee gave Eph. 5.26, 27.him a Commandement of the greatest care and tendernesse [Page 229] that ever the world knew, that hee should lay downe his life for his sheepe, Ioh. 10.18. Ioh 6 39. Heb. 2.17.3.2. and should lose nothing of all that was given him, but should raise it up at the last day. So that now want of care or compassion of Christ towards his Church, would be an argument of unfaith­fulnesse; If he had not been a mercifull high priest, nei­ther could he have beene faithfull to him that appointed him, for he was appointed to bee mercifull, and was by the Spirit of God filled with most tender affections, and qualified with an heart fuller of compassion than the sea is of waters, that he might commiserate the distresses of his people, and take care of their salvations.

Notably doth this Care of Christ shew it selfe: First, in the apportioning and measuring forth to every o [...]e his due dimensum, and in the midst of those infinite occasi­ons and exigencies of his severall members in providing such particular passages of his Word as may be there­unto most exactly sutable; for this sheweth that his Care reacheth unto particular men. 2 Tim. 2.15. It is the dutie of a faithfull bishop, [...], Iud. v. 22, 23. to make such a difference be­tweene men, and so to divide or distribute the word aright, as that every one may have the portion which is due unto him: some are but Lambes in Christs flocke, young, tender, weake, easily offended or affrighted; others sheepe, growne up to more strength and maturi­ty: some in his garner are but Cummin seede, Ioh 20.15, 16. others Fitches, and some harder corne, some can but beare a little Rod, others a greater staffe or flaile, Esai. 28.27, 28. and some the pressure of a Cart wheele, that which doth but cleanse some would batter and breake others into pieces: some are great with young, in the pangs of a loaded con­science, in the travaile under some sore affliction, Esai. 40.11. or in the throwes of a bitter repentance, as it were in fits of breeding or new forming of Christ in their soule: and these hee leadeth with a gentle hand. Others are, as it were, new borne, past their paines, but yet [Page 230] very tender, weake, and fearefull; and these he gathers with his arme, and carries in his bosome, shewes them that his care doth not onely reach unto the least of his kingdome, but that his compassions are most enlarged to those that are too weake to helpe themselves, Esai. 66.11. that hee hath brests of consolation to satisfie and delight with abundance the smallest infant of his kingdome. Some are broken-hearted, and those he bindeth; some are captives, Esai. 61.1, 2, 3. to those hee proclaimeth liberty; some are mourners in Sion, and for them he hath beautie, and oile of joy, and garments of praise▪ some are bruized reedes, whom every curse or commination is able to crush, and some are smoaking flax, whom every temp­tation is able to discourage, and yet even these doth hee so carefully tend, and furnish with such proportionable supplies of his Spirit of grace, as makes that seede and sparkle of holinesse, which hee began in them, get up above all their owne feares, or their enemies machinati­ons, Esai. 42.3. Mat. 12.20. and grow from a judgement of truth, and sincerity (as it is called by the Prophet) unto a judgement of vi­ctory and perfection, as it is turned by the Evangelist. In one word, some are strong and others are weake; the strong hee feedeth, the weake he cureth, the strong hee confirmeth, the weake hee restoreth, hee hath trials for the strong to exercise their graces, and hee hath cordials for the weake to strengthen theirs. According unto the severall estates, and unto the secret demands of each members condition; so doth the Care of Christ se­verally shew it selfe towards the same in his Word: there is provision for any want, medicine for any disease, comforts for any distresse, promises for any faith, an­sweres to any doubt, directions in any difficulty, wea­pons against any temptation, preservatives against any sinne, restoratives against lapse; garments to cover my nakednesse, meate to satisfie my hunger, phy­sicke to cure my diseases, armour to protect my person▪ a [Page 231] treasure to provide for my posteritie. If I am rich, I have there the wisedome of God to instruct me; and if I am poore, I have there the obligations of God to enrich mee. If I am honourable, I have there the sight of my sins to make me vile; and rules of moderation to make me hum­ble: If I am of low degree, I have there the Communion and consanguinitie of Christ, the participation of the di­vine nature, the adoption of God the Father to make me noble. If I am learned, I have there a law of charitie to or­der it unto edification, and if I am unlearned, I have there a Spirit which searcheth the deepe things of God, which can give wisedome unto the simple, which can reveale se­crets unto babes, which can command light to shine out of darknes, which can give the light of the knowledge of the glory, fulnesse, and love of God in the face of Iesus Christ, which can make me, though ignorant of all other things, to learne Christ, in whom there is more wisdome, more various and admirable curiositie, more filling and plentifull satisfaction, more proportion to the boundlesse desires of a soule once rectified, more fruit and salvati­on (which should bee the end of every Christian mans learning) than in all other knowledge which either past or present ages can afford. In one word, every where and in all things I am there taught how to want, and how to abound, and how to do all things through Christ that strengthens me. A Christian can be set in no estate, wherein the abundant Care of Christ over him is not in the Gospell wonderfully magnified. And commonly in the greatest straits he sheweth the greatest care, as waters runne strongest in the narrowest passages: when we walk in darknesse and have no light, when we seeke water and there is none, and our tongue faileth for thirst, then is his fittest time to helpe us, and then is our fittest time to stay upon him. Israel were deliverd by miracles of mercy from their Egyptian bondage, and in the wildernesse condu­cted by a miraculous presence, and fed with Angels food. [Page 232] Isaak was upon the Altar, and then in the mount was the Lord seene, and his mercy stepped in betweene the knife and the sacrifice. Iacob in great feare of his brother E­sau, Marke 16.7. [...]. and then comforted by prevailing with an Angell which was stronger than Esau. Peter in sorest distresse for denying Christ, and he the first man to whom Christ sent newes of his Resurrection. Paul in the shippe vi­sited by an Angell. Peter in prison delivered by an An­gell. The distressed woman at Christs Sepulcher com­forted by an Angell. Such as the extremities of the Saints are, such is Christs care for their deliverances.

And this Care is further commended, that it procee­deth solely from the grace and compassion of Christ: there is no affection naturally in us to desire it, Ezek. 16.6. there is no vertue in us to deserve it: when we were in our bloud, well pleased with our owne pollution, hee doubled his goodnesse, and used a kinde of violence and importuni­tie of mercy to make us live, when we did not seeke af­ter him, when wee did not so much as aske whether hee were fit to bee sought, when wee were aliens from his Covenant, and strangers to his name, hee even then multiplied his invitations unto us, I said, behold mee, be­hold me, Esay 65.1. unto a people that were not called by my name. When we were weake, full of impotencie; when wee were sinners, full of antipathy; when we were enemies, full of obstinacie and rebellion; Rom. 5.6.8.10. when wee cared not for him, but turned our backes, and stopped our eares, and suffered him to throw away in vaine so many Sermons, so many Sacraments, so many mercies, so many afflicti­ons upon us; when we cared not for our selves, no man repented, or said, what have I done; even then did hee magnifie his compassion towards us; hee cared for us, when we neglected our selves, and despised him; he be­stowed his mercy not onely upon the unthankfull, but upon the injurious.

But then a little compassion is enough for those that [Page 233] had deserved none, for those that had provoked scorne and displeasure against themselves: but herein is the care and tendernesse of Christ abundantly magnified, that it hath in it all the ingredients of a most soveraigne mercy, that nothing more could have beene done, Esay 5.4. than he hath done for us. First, Hos. 11.8. Ier. 31.20. Ephes. 3.19. Esay. 55.9. Ier. 29.11. for the foundation and ori­ginal of al mercy, there is in him an overflowing of love, without stint or measure, a turning of heart, a rouling and sounding of bowels, a love which surpasseth all knowledge, which is a [...] much beyond the thoughts or comprehensions, as it is above the merits of men.

Secondly, there is a studie and inquisitivenesse how to doe good, a debating within himselfe, a consulting and projecting how to shew mercy, an arguing, as it were, of his grace with mans sinne, and his owne severitie; How shall I give thee up Ephraim? Hos. 11.8. Esay 1.10. How shall I deliver thee Is­rael? How shall I make thee as Admah? How shall I set thee as Zeboim? mine heart is turned within me, my re­pentings are kindled together. True it is, thou hast beene unto me as the Rulers of Sodome, and as the people of Gomorrah: But shall I be unto thee, as I have beene un­to them? Am I not God, and not man? shall I change my Covenant, because thou hast multiplied thy back­slidings? The Lord useth such humane expressions of his proceedings with men, as if their sinnes had put him to a stand, and brought him to difficulties in shewing mercy. I said, how shall I put thee amongst the children, Ier. 3.19. and give thee a pleasant Land? &c. Thy case is very de­sperate, and thou hast stopped up the courses of my mercy towards thy selfe; how then shall I make good my resolutions of compassion towards those that reject and nullifie it to themselves? surely there is no way but one, to over-rule the hearts of obstinate sinners, that they may not turne away any more. Thou shalt call mee, my Father, that is, I will put filial affections, awful thoughts, constant resolutions into thy heart, and thou shalt not [Page 234] turne away from mee. I will melt them and trie them, saith the Lord, Ier. 9.7. for how shall I doe for the daughter of my people? The Lord setteth himselfe to study and contrive mercie for his people, that as they set up their sinnes, as it were, in pride to pose his Covenant; so he gathereth together his thoughts of mercy, as it were, to conquer their sinnes.

Thirdly, there is constancie and continuance in this his Care: Lament. 3.22, 23. His mercy endureth, his compassions faile not, but are renewed every morning. And therefore the mercies of David, that is, of Christ, for so he is called, or the mer­cies of the Covenant made with David, Act. 13.34. are called Sure mercies, they have a foundation, the everlasting love and counsell of God upon which they are built, 2 Tim. 2.19. Psal. 89.2. Mal. 3.6. Esay 64.5. Hebr. 13.8. they have many seales by which they are confirmed, the faithful­nesse, the immutabilitie, and the oath of God: If there were not continuance in his mercies, if he were not the same yesterday, and to day, and for ever in his truth and fidelitie to his Church; if hee should change and turne from us, as oft as we forsake him, if he should leave us in the hand of our owne counsell, and not afford us such daily supplies of his Spirit, as might support us against the ruinous disposition of our owne nature, wee should be children of wrath every day anew. But here­in doth the abundant care of Christ in the Gospell de­clare it selfe unto us, that though we are wormes in our selves, Esay 41.10-14. full of weaknesse, and of earthly affections, yet God hath a right-hand of righteousnesse, which can up­hold us; that though we are bent to back-sliding, yet he is God and not man, unchangeable in his Covenant with the Persons, almighty in his power and mercy towards the sinnes of men, both to cover them with his righte­ousnesse, and to cure them by his Spirit, both to forgive for the time past, Hos. 11.7-11. and to heale and prevent back-slidings for the time to come.

Fourthly, that he might be fit for so meane and hum­ble [Page 235] a service, there was a lessening and emptying of him­selfe; he was contented to be subject to his owne Law, Phil. 2.7, 8. to be the childe of his owne creature, to take upon him­selfe not the similitude onely, Gal. 4.5. but the infirmities of sin­full flesh, to descend from his throne, and to put on rags, Rom. 8.3. in one word, to become poore for us, that we through his povertie might be made rich. Amongst men, 2 Cor. 8.9. many will be willing to shew so much mercy as will consist with their state and greatnesse, and may tend to beget a fur­ther distance, and to magnifie their heighth and honour in the mindes of men; but when it comes to this exigent, that a man must debase himselfe to doe good unto ano­ther, that his compassion will be to a miserable man no benefit, except he suffer ignominie, and undergoe a ser­vile condition for him, and doe, as it were, change habits with the man whom he pities; what region of the earth will afford a man who will freely make his owne ho­nour to be the price of his brothers redemption? yet this is the manner of Christs Care for us, who though hee were the Lord of Glory, the brightnesse of his Fathers Majestie, and the expresse Image of his Person, did yet humble himselfe to endure shame, and the contradiction of sinners, that he might be the Author and finisher of our faith.

Fifthly, There was not onely an humbling or meta­phoricall emptying of himselfe, in that he made himselfe of no reputation; but there was likewise a reall and pro­per emptying of himselfe, he therein testified his wonder­full Care of the businesses of man, that for them he put himselfe to the greatest expence, and to the exhausting of a richer treasure, than any either heaven or earth could afford besides: yee were not redeemed, saith the Apo­stle, with corruptible things, as silver and gold from your vaine conversation, but with the precious bloud of Christ, as of a Lambe without blemish, and without spot: That which no man will bestow upon himselfe, and that [Page 236] which was in nature, and might justly in love have beene neerest to Christ himselfe, even the soule in his body, and the bloud in his veines, he was contented to make a sa­crifice for them, who powred it out as the bloud of a malefactour.

Sixthly, besides this great price which he paid to his Father for us, hee hath opened another treasure of his Grace and Spirit, out of which he affordeth us daily sup­plies, and putteth into our hands, as it were, an heavenly stocke, for the better negotiating and improvement of our salvation. Hee setteth up his Spirit in our hearts, thereby conversing and communing with us, teaching us the trade of the citizens of heaven, and of laying up treasures there, where our finall abode must be, of ha­ving our conversation and commerce with innumerable companies of Angels, and with the spirits of just men made perfect, and withall that generall assembly or Church of the first-borne, which is inrolled in heaven.

Lastly, to all this he addeth Preparations and provi­sions for the future for us, 1 Cor. 2.9. Phil. 4.19. he doth not onely give, but he prepareth things for those that love him, and what ever is wanting now, he will make it up unto us in the riches of his glory. It was for our expediencie that hee left the Church on earth (in regard of his carnall presence) and went unto his Father againe: Hee was not beholden to change o [...] place for his owne glory, for his heaven was within him as a fountaine, and indeed it is his presence which maketh heaven to be the place of glory; there­fore Saint Paul desired to depart, and to be with Christ (noting that it is not heaven, but Christs presence which is the glory of the Saints:) Therefore, I say, it was for us, Phil [...] 23. Iohn 7 [...]9. Iohn 1 [...].7. that he went to heaven againe; for their sakes, saith he, I sanctifie my selfe; it is expedient for you that I goe away. Exp [...]dient, to seale and secure our full and finall redemption unto us; for as the Leviticall Priest entred not into the holiest of all without bloud, so neither did [Page 237] Christ into heaven without making satisfaction, hee first obtained eternall redemption for us, Hebr. 9.12. and then he entred into the holy place, and expedient to prepare a place for us, that the glory which is given to him, hee may give unto us, that being raised up together, Iohn 14 2, 3. we may likewise sit together with him in heavenly places; for when the head is crowned, Iohn. 17.22. the whole body is invested with roy­all honour: Hee by the vertue of his Ascension opened the kingdome of heaven for all beleevers; Ephes. 2.6. even the Fa­thers before Christ entred not in without respect unto that consummate redemption which hee was in the ful­nesse of time to accomplish for his Church. As a man may be admitted into an actuall possession of land, onely in the vertue of covenants, and under the intuition of a payment to be afterwards performed. Thus we see in how many things the abundant Care of Christ doth shew it selfe towards the Church.

And as there are therein all the particulars of a tender care, so by the Gospell likewise, doe all the fruits and be­nefits thereof redound unto the faithfull. First, in the Gospell he Psal. 23 5. Mica 7.13.15. Ezek. 34.14, 23. Matth. 15.26. Phil. 4.12. Heb 6.12. Ioh. 15.4. feedeth and strengthneth them, even in the presence of their enemies he prepareth them a table, and feedeth them with his rod, and according to their com­ming out of Aegypt he sheweth unto them marvellous things. And therefore our Saviour calleth his Gospell, The childrens bread. It is that which quickneth, which strengthneth them, which maketh them fruitfull in spi­rituall workes.

Secondly, He upholdeth them from fainting; if their strength at any time faile, hee leadeth them gently ▪ and teacheth them to goe. Gen. 33.14. Iohn 10.3. Psal. 78.52. Esay 63.13. Deut. 1.31. Esay 40.11. Esay 41.13. Hos 11 3, 4. Deut 32.11, 12. As Iacob led on his cattell and his children softly, according as they were able to endure: so Christ doth lead out his flocke, and hold his children by the hand, and teach them to goe, and draweth them with the cords of a man, that is, with meeke and gentle institution, such as men use towards their children, and [Page 238] not to their beasts, and with bands of love. As an Eagle sluttereth over her young, and spreadeth abroad her wings, and taketh them and beareth them on her wings: so doth the Lord in his Gospel sweetly lead on and insti­tute the faithfull unto strength and salvation: he dealeth with them as a compassionate nurse with a tender infant, condescendeth to their strength and capacitie; when we stumble, he keepeth us; when we fall he raiseth us; when we faint, hee beareth us in his armes; when wee grow weary of well-doing, the Gospell is full of encourage­ments to hearten us, full of spirit to revive us, full of pro­mises to establish us, full of beautie to entice us; when we seeme to be in a wildernesse, a maze, where there is no issue, Hos. 2.14, 15. nor view of deliverance, even there he openeth a doore of hope, and allureth, and speaketh comfortably unto us.

Hos. 14.4.Thirdly, he healeth our diseases, our corruptions, our back-slidings; easily are the best of us misled out of the right way, drawen and enticed away by our owne lusts, driven away by the temptations of Satan, the frownes or follies of the world, possest with carnall pre­judices against the wayes of God, as if they were Iohn 6.60. Matth. 25.24. grie­vous, Iob 21.1 [...] 15. Mal 3.14, 15. unprofitable, and Ezek. 18.25. unequall wayes; apt to take every pretence to flinch away, and steale from the eye of God; apt to Ier. 11.10. Act. 7.39. Psal 14.3. turne aside into every diverticle which a carnall reason, and a crooked heart can frame unto it selfe; for a corrupt heart is like Animalia quae­dam, ne inveni­r [...] possint, vesti­gia sua circa cu­bile ipsum con­sun [...]um. Senec. epist. 68. [...]. Clem▪ Alex. a wilde beast, that lo­veth confusa vestigia, to have intricacies and windings in his holes, it cannot away with strait paths, Gal. 1 7. 2 Pet. 3.16. but loveth to wrie and pervert the [...]ule of life. In these cases it is the care and office of Christ to Ezek. 34 16. Gal 8.1. Ezek. 47.12. gather that which was scat­tered, to seeke that which was lost, to bring againe that which was driven away, to binde up that which was broken, to strengthen that which was sicke, and to re­store by his Spirit of meeknesse those which are over­taken with a fault; his Gospell is like the trees of the [Page 239] Sanctuary, not for meat onely, but for medicine too.

Fourthly, as hee healeth our diseases, and giveth us strength, so in the mids of enemies and dangers he re­moveth our feares, and giveth us comfort and refresh­ment. Ezek. 34 25. I will make with them, saith he, a Covenant of peace, and I will cause evill beasts to cease out of the Land, and they shall dwell safely in the wildernesse, and sleepe in the woods. Mica 5.5. When the Assyrian shall be in our Land, and shall tread in our Palaces, then shall hee raise up se­ven shepherds, and eight principall men, namely, the Mi­nisters of his Gospell, in abundance, to establish the hearts of his people against all dangers. This is that Scultet exer­cit. Evang. l. 1. cap. 4. Shilo who should bring tranquilitie and peace into the Church, even when the Scepter should depart from Iu­da. When the heart is full of doubts and distresses, dis­quieted with the feare of Gods displeasure, accused by the Law, pursued by the adversary, and condemned by it selfe; then doth he still the raging of the sea, and command the evill spirit to be dumbe; then Revel. 7.17. doth he wipe away teares from the conscience, and refresh it with living waters, even with the sweet communion of his Spirit, and with the abundance of his graces.

Lastly, hee keepeth a continuall watch over us by his spirituall presence and protection: As Gen. 31.40. Iacob testified his great care for the good of Laban, that the drought consumed him by day, and the frost by night, and that sleepe departed from his eyes: Psal. 121.4. so doth the Lord commend his care towards the Church, in that he is the keeper or the watch-man of Israel, Exod. 33.14. which doth neither slumber nor sleepe. His presence is with his people to guide them in their pilgrimage, and unto which they have daily re­course for comfort and establishment. In that great tem­pest when Christ was asleepe in the ship, his Disciples awaked him and expostulated with him, Master, Marke 4.38.40. carest thou not that we perish? But when hee had rebuked the wind and the sea, hee then rebuked them likewise, hee [Page 240] had another storme of feare and unbeleefe to calme in their hearts, who could not see him in his providence watching over them, when his body slept.

The grounds of this great Care, which Christ in his Gospell testifieth towards his Church, are these: First, He is our kinsman, Deut. 25 5. Ruth 3.9.4 5. Levit. 25.25. there is affinitie in bloud, and there­fore a naturall care and tendernesse in affection: wee know amongst the Jewes when a woman had buried an husband without fruit of his body, the next of the kin­dred was to take care of her, and to raise up the name of the dead upon his inheritance: And if any man had waxen poore, and sold any of his possession, the neerest kinsman was to have the first option in the recovery and redemption of it: And from hence the Apostle argueth to prove the mercifulnesse and fidelitie of Christ, in san­ctifying or bringing many sonnes unto glory (for I take those phrases to be in that place equivalent) because he was not ashamed to call us brethren, Heb. 2.11.17. but was made in all things like unto us. And wee may observe that in the Scripture he hath almost all the relations of consangui­nitie, to note that his care is universall and of all sorts. He is a Father, Behold, I and the children which thou hast given me: Esay 8 18. and the care of a father is to governe, to nou­rish, to instruct, to lay up for his children. He is as a mo­ther, Esay 49.15. Esay [...]0.11. Matth. 23.37. Esay 66.11. Ioh 20.17. Prov. 17.17. Rom. 7 4. Ephes. 5.25.32. he carrieth his young ones in his bosome, he gathe­reth them as a hen her chickens, hee milketh unto them out of the brests of consolation. And thus he hath a care of indulgence and compassion. Hee is a Brother, Goe to my brethren and say unto them, I ascend unto my Father, and your Father, and unto my God, and your God. And the care of a brother is to counsell, advise, and comfort. A brother is borne for adversity. Lastly, hee is a Hus­band; yee are married to him who is raised from the dead, and that word compriseth all care, to love, to che­rish, to instruct, to maintaine, to protect, to compassio­nate, to adorne, to communicate both his secrets and [Page 241] himselfe. A father may maintaine his childe, but hee cannot suckle it; a mother may give it a brest, but shee cannot ordinarily provide it a portion; a brother can give counsell, but he cannot give himselfe unto his bro­ther: A husband may comfort his wife, but it becomes him not to correct her. There is no degree of neerenesse that hath power enough to answer al the offices of love, but in one point or other it will be defective: Therefore Christ is set forth unto us under all relations of bloud and unitie; to note that there can no case or condition of the Church be supposed, wherein the care of Christ shall be impotent or deficient towards it, wherein he is not able to correct, to nourish, to instruct, to counsell, to com­fort, to provide for it.

Secondly, He is our Companion in sufferings, he him­selfe suffered and was tempted, and this the Apostle ma­keth a maine ground of his care towards us, Heb. 4.15. and of our confidence in him: wee have not an high Priest which cannot be touched with a feeling of our infirmities, Heb. 2.17. but was in all points tempted as we are, onely without sinne; Hebr. 5.2. and therefore he is able to succour those that are temp­ted, and to take compassion on those that are out of the way, because he was compassed with such infirmities, as were much lesse grievous than the weight of sinne.

Thirdly, He is our Head, and so is One with us in a neerer relation than that of affinitie, in a relation of Vni­tie, for he and his members make but one Christ. And being head, hee is the seat of Care, and the fou [...]taine of influences into the rest of the body; all the wisedome, spirits, senses, which are in the head, are there placed as in a Watch-tower, or Councell-chamber, to consult and provide for the good of the whole; the eye seeth, the eare heareth, the tongue speaketh, the fancie wor­keth, the memory retaineth for the welfare of the other members, 1 Cor. 12.25. and they have all the same care one for an­other.

[Page 242]Fourthly, He is our Advocate, and Mediatour, he is the onely practicer in the court of heaven, 1 Iohn 2.2. and therefore he must needs be full of the businesses of his Church: It is his office to dispatch the affaires of those that come un­to him, and crave his favour and intercession to debate their causes, and he is both faithfull and mercifull in his place, Hebr. 3.2. and besides, furnished with such an unmeasurable unction of Spirit, and vast abilities to transact all the bu­sinesses of his Church, that whosoever commeth unto him for his counsell and intercession, Iohn 6.37. hee will in no wise cast them out, or refuse their cause: And this is one great assurance we may take comfort in, that be our matters never so foule and unexcusable in themselves, yet the ve­ry entertaining him of our counsell, and the leaning up­on his wisdome, power, fidelity, and mercy to expedite our businesses, to compassionate our estate, and to re­scue us from our owne demerits, doth, as it were, alter the propertie of the cause, and produce a cleane contrary issue to that which the evidence of the thing in triall would of it selfe have created. And as we may observe that men of extraordinary abilities in the Law, delight to wrestle with some difficult businesse, and to shew their learning in clearing matters of greatest intricacie, and perplexitie before; so doth Christ esteeme himselfe most honoured, and the vertue and wisedome of his Crosse magnified, when in cases of sorest extremitie, of most hi­deous guilt, of most blacke and uncomfortable darknesse of soule, which pose not onely the presumptions, but the hope, faith, conjectures, thoughts, contrivances which the hearts of men can even in wishes make to themselves for mercy, they doe yet trust him whose thoughts are in­finitely above their thoughts, Esay 55.8. Esay 50.10. and whose wayes above their wayes; who is there among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darknesse and hath no light? let him trust in the name of the Lord, and stay upon his God: When the soule can goe unto [Page 243] Christ with such complaints and acknowledgements as these; Lord, when I examine my cause by mine owne conscience and judgement of it, I cannot but give it over as utterly desperate, and beyond cure, my bones are dried, my hope is cut off, I am utterly lost, my sins, and my sorrowes are so heavie that they have broken my spirit all to peeces, and there is no sound part in me: But Lord, I beleeve that thou knowest a way to make dead bones live, that thy thoughts and waies are above mine, Ezek. 37.3. Ier. 29.11. Ephes. 3.8.19. that thou knowest thine owne thoughts of peace and mercy, though I cannot comprehend them, that thy ri­ches are unsearchable, that thy love is above humane knowledge, that thy peace passeth all created understan­dings, that though I am the greatest of all sinners, and feele enough in my selfe, 1 Tim. 1.16. to sinke me as low as Iudas into hell, yet thou hast not left me without patternes of all long-suffering, of thy royall power in enduring, and in forgiving sinnes. And now Lord, though thou afford me no light, though thou beset me with terrours, though thou make me to possesse the sinnes of my youth, yet I still desire to feare thy name, to walke in thy way, to wait upon thy counsell, I know there is not in men or Angels so much wisdome, compassion, or fidelity as in thee, and therefore if I must perish, I will perish at thy feet, I will starve under thy table, I will be turned away and rejected by thee, who hast promised to cast away none that come unto thee; I have tried all wayes, and I here resolve to rest, and to looke no further, thou that hast kept such a sinner as I am out of hell thus long, canst by the same power keep me out for ever; upon thy wis­dome and compassion (who canst make dried bones to flourish like an herbe, and broken bones to rejoyce and sing) I cast the whole weight of my guilty spirit, Esay 66 14. Psal. 51.8. 1 Pet. 5.7. into thy bosome I emptie all the feares, cares and requests of my distracted and sinking soule: I say, when a man can thus powre out himselfe u [...]to Christ, he esteemeth the [Page 244] price and power of his bloud most highly honoured, when men beleeve in him against reason and above hope, and beyond the experience, or apprehensions they have of mercy; for Christ loveth to shew the greatnesse of his skill in the salvation of a Manasse, a Mary Mag­dalen, a crucified Theefe, a persecutour and injurious blasphemer, in giving life unto them that nailed him to his Crosse; the more desperate the disease, the more honourable the cure.

Ioh. 17.6.Fifthly, He is our Purchaser, our Proprietary, wee belong unto him by grant from the Father, Thine they were, 1 Cor. 6.20. and thou gavest them unto me; and by payment from him unto the Father, yee are bought with a price. There is no good that concernes the Church that he hath not ful­ly paid for with his owne pretious bloud: And Christ will not die in vaine, he will take order for the accom­plishing of that redemption which himselfe hath meri­ted. And this is the greatest argument of his care and fi­delitie, that he is not as a servant, but as a Lord, and his care is over His owne house. Hebr. 3.6. An ordinary advocate is faithfull onely ratione officii, because the dutie of his of­fice requireth it; but the businesses which he manageth, come not close unto his heart, because he hath no perso­nall interest in them: but Christ is faithfull, not as Mo­ses, or a servant onely, but ratione Dominii, as Lord in his owne house; so that the affaires of the Church con­cerne him in as neere a right, as they concerne the Church her selfe, so that in his office of intercession hee pleadeth his owne causes with his Father, and in the mis­carriages of them, himselfe should lose that which was infinitely more pretious than any thing in the world be­sides, even the price and merit of his owne bloud. These are the grounds of the great care of Christ towards his people.

And from hence we should learne faith and depen­dence on Christ in all our necessities, because we are un­der [Page 245] the protection and provision of him who careth for us, and is able to helpe us. 2 Tim. 1.12. A right judgement of God in Christ, and in his Gospell of salvation, will wonder­fully strengthen the faith of men. Paul was not asha­med of persecutions, because he knew whom he had be­leeved, hee doubted neither of his care or power, and therefore hee committed the keeping of his soule unto him against the last day, and therefore when all forsooke him, he stood to the truth, 2 Tim. 4.16, 17, 18. because the Lord forsooke him not. The reason why men trust in themselves, or their friends, is, because they are assured of their care and good-will to helpe them: But if men did compare the affections of Christ to other succours, they would ra­ther choose to build their hopes and assurances on him. This consideration of the care and the power of God, made the three Children at a point against the edict of an idolatrous King, Our God is able to deliver us, Dan. 3.16, 17. Hebr. 11.17-19. Rom. 4.20, 21. and hee will deliver us: And this made Abraham at a point to of­fer his sonne without staggering, because he rested upon the promise and the power of God, who was able to raise him from the dead, from whence, in a sort, he had received him before, namely, from a dead body, and from a barren wombe. Ier. 17.5-8. And this is the ground of all diffidence that men consider not the power and the care of God to­wards them, but conceive of him as if he had forgotten to be gratious, as if he had cast them out of his sight, as if he had given over his thoughts of them, and that ma­keth them feare second causes, and seeke unto things which cannot profit. And therefore the Lord suffereth second causes to goe crosse, to faile and disappoint a man, because he loveth to be glorified by our dependance on his all-sufficiencie and protection. Hee suffereth friends to faile, to be off and on, promises to be uncertaine, assu­rances to vanish, projections and frames of businesses to bee shattered, that men may know how to trust him; for man being impotent in himselfe, must needs have [Page 246] something without himselfe to subsist upon. Now when a man findeth the creatures to be deceitfull, and second causes vaine, Hebr. 11.6. Psal. 73. [...]8. 1 Pet. 5.7. and considereth that God is I Am, a most certaine rewarder of those that diligently seek him, then the soule findeth it good to draw neere to God, to live under his fidelitie, and to cast all its care on him, because he careth for it.

And indeed a right judgement of God will helpe us to imploy our faith in any condition. In wealth men are apt to trust in their abundance, to stand upon their moun­taine, and to say, I shall never be moved. But now in this estate, if a man conceive aright of God, that it is he who giveth strength to be rich, & who giveth riches strength to doe us good, that hee can blast the greatest estate with an imperceptible consumption, and in the midst of a mans sufficiencie make him bee in straits, that hee can embitter all with his sore displeasure, and not suffer the floore nor the winepresse to feed him: In great wis­dome and deepe counsels, if a man consider that the counsell of the Lord shall stand, and that hee can turne the wisdome of oracles into foolishnesse, and catch the wise in their owne craftinesse: In great provisions of worldly strength, and humane combinations, if he con­sider that God can take off the wheeles, and amaze the phantasies, and dissipate the affections, and melt the spirits, and way-lay the enterprises of the hugest hosts of men, that he can arme flies, and lice, and dust, and wind, and starres, and every small unexpected contingen­cie against the strongest opposition; it must need make him set his rest, and hang his confidences and assuran­ces upon an higher principle. Againe, in povertie and the extremest straits which a man can be in, if he consider that God is a God as well of the valleyes as of the hils, that he will be seene in the mount, when his people are under the sword, and upon the Altar; that the Lord knoweth the dayes of the upright, and will satisfie them [Page 247] in the time of famine, that when the young Lions famish for hunger, (they which live not by the fruits on the earth, but by their prey, they which can feed of the dead bodies of those other creatures whom a famine had de­voured) yet even then hee can provide abundantly for his; that when things are marvellous unto us, Zech. 8.6. then they are easie unto him; that when they are impossible unto us, then they are possible with him; Marke 10.27. that he can lead in a wildernesse, Psal. 136.16. and feed with an unknowne and an unsus­pected bread; that when the light of the Sun and the Moone shall faile, Ier. 2.6. he can be an everlasting light and glo­ry to his people; that as a Father, so he pitieth; Amos 2.10. and as an heavenly Father, so he knoweth, and can supply all our needs; Deut. 8.15, 16. that when we are without any wisdome to dis­appoint, or strength to withstand the confederacies of men, when they come with chariots of iron, Esay 60.19. and walls of brasse, Matth. 6.32. even then the eyes of the Lord runne to and fro to shew himselfe valiant in the behalfe of those that walke uprightly, that he can then order some accident, 2 Chron. 16.9. produce some engine, discover some way to extricate and to cleere all; Phil. 4.6. then will a man learne to be carefull or distracted in nothing, but in every thing by prayer and supplication, with thankesgiving, make his request knowne unto him who is at hand, and who careth for him.

The like may be said of mens spirituall condition; when men despaire, as Cain, that their sinne is greater than can be forgiven? the onely ground is, because they judge not aright of God in Christ, they looke not on him in his Gospell as a God that careth for them, they doe not leane upon the staffe of his strength. Despaire is an affection growing out of the sense of sin and wrath, as it is, malum arduum, instans, & ineluctabile, an evill too heavie to be borne, and yet impossible to be removed. All victory ariseth either out of an inward power of our owne, or by the assistance of forren power, which is [Page 248] more than our owne. Now then when we despaire be­cause of sinne, this commeth first from the consideration of our owne everlasting disability to breake thorow sin by our owne strength; and this is a good despaire, which helpeth to drive men unto Christ.

Secondly, it commeth from a misconceiving either of the Power or Care of those which might assist us, some­times from the mis-judging of Gods power, for the for­givenesse of sinnes is an act of omnipotencie, and there­fore when the Lord proclaimeth himselfe a forgiver of iniquitie, transgression, and sinne, he introduceth it with his titles of power, The Lord, the Lord God, Gracious and mercifull, Exod. 34.6. &c. To pardon malefactours is a power and royaltie which belongeth onely unto Princes. There is much strength required in bearing burdens, and there­fore patience especially towards sinners, is an act of power, and impatiencie ever a signe of impotencie. And therefore [...]. Arist. Rhet. lib. 2. cap. 2. the weakest affections are ever most revenge­full, children, old men, sicke or indigent persons, are ever most subject to anger, and least able to concoct an inju­ry: so that to conceive sin greater than can be forgiven, is to mis-judge the omnipotencie of God, but ordinarily despaire proceedeth from the mis-judging of Gods affe­ction and good-will towards men; the soule conceives of him, as of one that hath utterly cast off all care or respect towards it. This is an errour of Gods benevolence, and the latitude of his mercy, and heighth of his thoughts towards sinners. Hee hath declared himselfe willing that all men should be saved, he hath set forth examples of the compasse of his long-suffering, 2 Pet. 3 9. Iohn 5.34. 1 Tim. 1.16. his invitations run in generall termes, that no man may dare to preoccupate damnation, but looke unto God, as to one that careth for his soule. Let a mans sinnes be never so crimson, and his continuance therein never so obdurate (I speake this for the prevention of despaire, not for the encouragement of security or hardnesse) yet as soone as he is willing to [Page 249] turne, God is willing to save, as soone as he hath an heart to attend, God hath a tongue to speake salvation unto him. Wee see then the way to trust in Christ is to looke upon him as the Bishop of our soules, as the Offi­cer of our peace, as one that careth and provideth for us, as one that hath promised to save to the uttermost, to give supplies of his Spirit, and Grace in time of need, Heb. 7.25. Heb. 4.16. Ioh. 10.10. Heb. 13.9. to give us daily bread, and life in abundance, to bee with us alwayes to the end of the world, never to faile us nor forsake us.

And we may hereby learne our dutie one to another, Col. 3.12, 13. Eph. 5.2. Phil. 2.4, 5. Rom. 14.7.15.15.2, 3. to put on the affections of members, and the minde of Christ, in compassionating, considering, and seeking the good of one another, in bearing one anothers burthens, in pleasing not our selves but our neighbour for his edi­fication, for even Christ pleased not himselfe; that man cannot live in honour, nor dye in comfort, who liveth on­ly to himselfe, and doth not by his praiers, compassions, and supplies imitate Christ, and interest himselfe in the good of his brethren.

Now the ground of all this power, majestie, and mer­cie of the Gospell is here set forth unto us in two words. First, it is the strength of Christ; Secondly, it is sent by God himselfe. The Lord shall send the Rod of Thy strength out of Sion.

Here then we may first note, That the Gospel is Christs owne Power and strength, and the Power of God his Father, by whom it is sent abroad; So the Apostle cals it, The Rom. 1.16. 1 Cor. 2.4, 5. Power of God unto Salvation, and the demon­stration of the Spirit, and of Power; that our faith should not stand in the wisedome of men, but in the Power of God. Therefore in one place we are said to be Ioh. 6.45. taught of God, and in another to be Eph. 4.20, 21. taught of Christ; in one place it is called the 1 Tim. 1.11. Gospell of the blessed God, and in another the Rom 15.19. Gospell of Christ, to note that Ioh. 5.19. what­soever things the Father doth in his Church, the same [Page 250] the Sonne doth also, and that the Father doth not make knowne his will of mercie, but by his Sonne; 2 Cor. 5.19. that as in the Sonne he did reconcile the world unto himselfe; so in the Son hee did Ioh. 1.18. Ioh. 14.17. reveale himselfe unto the world. No man hath seene the Father at any time, but the Sonne, and he to whom the Sonne shall reveale him. Christ is both the Matter and the Authour of the Gospell. As in the worke of our Redemption he was both the sacrifice, and the Priest to offer, and the Altar to sanctifie it: So in the dispensation of the Gospell, Christ is both the Ser­mon, and the Preacher, and the Power, which giveth blessing unto all. He is the Sermon, 1 Cor. 1.23. 2 Cor. 4.5. Col. 1.28. Wee preach Christ crucified, saith the Apostle, wee preach not our selves, but Christ Iesus the Lord. And he is the Preacher, Heb. 12.25. Eph. 2.17. 1 Pet. 3.19. See that yee refuse not him that speaketh—Hee came, and preached peace to those afarre off, and to those that were nigh. And lastly, he is the Power which enliveneth his owne word; Ioh. 5.25, 26. Ioh. 10.27, 28. The dead shall heare the voice of the Sonne of man, and they that heare shall live; for as the Father hath life in himselfe, so hath he given to the Sonne to have life in him­selfe. My sheepe heare my voyce, and I know them, and they follow me, and I give unto them eternall life, &c. 2 Cor. 1.24. He is the Lord of your faith, we are but the Helpers of your joy. He is the Ioh. 13.13, 14. Master in the Church, wee are but 2 Cor. 4.5. your servants for Iesus sake. 1 Pet. 5.3, 4. He is the chiefe Shepheard, the Lord of the sheepe, Ioh. 21.15. the sheepe are his owne; we are but his 2 Cor. 5.19. Eph. 3.2. 2 Tim. 1.14. Depositaries, entrusted with the ministerie of re­conciliation, unto us is committed the dispensation of the Grace of God. So then the Word is his, but the service ours.

From whence both the Ministers of the Word, and they which heare it may learne their severall duties. First, we should learne to 1 Pet. 4.11. 1 Cor. 4.1. 2 Cor. 5.19, 20. speake as the Oracles of God, as the Servants and Stewards of a higher Master, whose Word it is which wee preach, and whose Church it is which we serve. We should therefore doe his worke, as [Page 251] men that are set in his stead, preach him, and not our selves. There can bee no greater sacrilege in the world, than to put our owne image upon the Ordinances of Christ, than to make another Gospell than we have re­ceived. Saint Paul durst not Gal. 1.10. please men, because hee was the servant of Christ; neither durst he preach him­selfe, because hee was the servant of the Church. For hereby men doe even justle Christ out of his owne throne, and, as it were, snatch the Scepter of his king­dome out of his owne hand, boldly intruding upon that sacred and uncommunicable dignitie which the Father hath given to his Sonne onely, which is to bee the Au­thour of his Gospell, and the totall and adequate Object of all Evangelicall Preaching. This sacrilege of selfe-preaching is committed three manner of wayes: First, when men make themselves the Authors of their owne preaching, when they preach their owne inventions, and make their owne braines the seminaries and forges of a new faith; when they so glosse the pure Word of God, as that withall they poison and pervert it. This is that which the Prophet calleth lying visions, and dreames of mens owne hearts, which Saint Peter cals perverting, Ezek. 13▪3, 9, 17. Ier. 14.14. Ier 23.16. 2 Pe [...]. 3.16. 2 Cor. 2.17. 2 Cor 4.2. Hos. 9.8. or maketh crooked the rule of faith, and Saint Paul the huckstering, adulterating, and using the Word of God de­ceitfully. Which putteth mee in minde of a speech in the Prophet, The Prophet is the snare of a fowler in all his wayes. Birds wee know use to be caught with the same corne wherewith they are usually fed, but then it is ei­ther adulterated with some venemous mixture which may intoxicate the bird, or else put into a ginne which shall imprison it; and such were the carnall Preachers in the Prophets and in Saint Pauls time, Gal. 2.4. who turned the truth of Christ into a snare, that by that meanes they might bring the Church into bondage; The occasi­ons and originals of this perverse humour are, first, Mic. 3.5, 6. 1 King. 22.23. without men, the seducements of Satan, unto which by [Page 252] the just severity of God, they are sometimes given over for the punishment of their owne and others sinnes. [...] Thes. 2.10, 12. Se­condly, within them (upon which the other is groun­ded) as Mater omni­um Haeretico­rum superbia. Aug. de Gen. contr. Manich. l. 2. cap. 8. & Confes. li. 12. c. 24. Pride of wit, joyned with ambition and im­patiencie of repulse in vaste desires, which hath ancient­ly beene the ground of many heresies and schismes: No­thing hath ever beene more dangerous to the Church of God than greatnesse of parts unsanctified and unallaid with the love of truth, and the Grace of Christ. Second­ly, Theodor. Eccle. Histor. l. 1. c. 2. vid. Petr. Aerod. Decret. l. 1. Tit. 6. sect. 12. envie against the paines and estimation of those that are faithfull. This was one of the originals of Arri­us his cursed heresie, his envie against Alexander the good bishop of Alexandria, as Theodoret reports. Third­ly, impatiencie of the spiritualnesse and simplicitie of the holy Scriptures, which is ever joyned with the predo­minancie of some carnall lust, whereby the conscience is notoriously wasted or defiled. Hee that hath once put away a good conscience, and doth not desire truth in or­der and respect to that, that thereby his conscience may be illightened, purified, and kept even towards God, will without much adoe make shipwracke of his faith, and change the truth for any thriving errour. And this im­patiencie of the Spirit of truth in the Scriptures is that which caused Tertull. con. Marc. l. 4. c. 6. & 43. & li. 5. c. 4. heretikes of old to reject some parts and to adde more to the Canon of sacred Scriptures, and in these dayes to super-adde traditions and apocryphall ac­cessions thereunto; and in those which are pure and on all sides confessed to use such licentious and carnall glos­ses, as may hale the Scripture to the countenancing and conformitie of their lusts and prejudices rather than to the rectifying of their owne hearts by the Rule of Christ.

Secondly, men preach themselves when they make themselves the Object of their preaching, when they preach selfe-dependencie and selfe-concurrencie, making themselves, as it were, joynt-saviours with Christ: such [Page 253] was the preaching of Simon Magus, who gave out that himselfe was some great one, even the great Power of God. Of Montanus and his scholars who preached him for the Comforter that was promised. Of Pelagius and his associates, G [...]atiae vocabulo frangens invidi [...]am, off [...]nsionem­que declinans, Aug. de Grat. Christ. l. 1. c. 37. & Epist. 105. who though they did acknowledge the Name of Grace, to decline envie, and avoide the curse of the great Councell of Carthage, yet still they did but shelter their proud heresies under equivocations and ambiguities. Of the Massilienses in the times of Pro­sper and Hilarie, and of some ancient Schoolemen tou­ching pre-existent congruities for the preparations of Grace, and co-existent concurrencies with the Spirit for the production of Grace. Of the papists in their do­ctrines of indulgences, authoritative absolution, merits of good workes, justification, and other like, which doe all in effect out-face and give the lye unto the Apostle, when hee calleth Christ an able or sufficient Sa­viour. Hebr. 7.25.

Thirdly, men preach themselves when they make themselves the end of their preaching, when they preach their owne parts, passions, and designes, and seeke not the Lord; when Ier. 10.21. Phil. 1.16. Ezek. 34 2, 3. Esay [...]6.11. Mic. 3.5. 2 Pet. 2.14, 15. Iud v. 11. 3 Ioh v. 9▪ Amos 7.12, 13. out of envie, or covetousnesse, or ambition, or any other servile or indirect affection, men shall prevaricate in the Lords Message, and make the Truth of God serve their owne turnes. When men shall stand upon Gods holy mount as on a theater, to act their owne parts, and as on a step to their owne ad­vancement; when the truth of God, and the death of Christ, and the kingdome of heaven, and the fire of hell, and the soules of men, and the salvation of the world shall be made bas [...]ly serviceable and contributary to the boundlesse pride of an Atheisticall Diotrephes. Such as these were they, who in the times of Constantius the em­peror, poisoned the world with Arrianisme, & in the times of S. Cyprian provoked persecutions against the Church; Sulpit S [...]ve [...]. l. 2. Cypria. a [...] [...]. and in the times of Israel ensnared the tenne Tribes [Page 254] till they were utterly destroied, and blinded the two Tribes till they were led away captive by the Babyloni­ans: Hos. 5 1.9.7, 8. Ier. 23.2, 29. so horrid are the consequences of taking away the Gospell of Christ from him, and making it the Rod not of his strength, but of our owne pride or passion. Wee must therefore alwayes remember that the Gospell is Christs owne, and that will encourage us to speake it as we ought to speake.

First, with authoritie and boldnesse, without silence or connivence at the sinnes of men. Though in our private and personall relations we are to shew all modestie, hu­militie, and lowlinesse of carriage towards all men, yet in our masters businesses, wee must not respect the per­sons, nor bee daunted at the faces of men; Paul a pri­soner was not affraid to preach of righteousnesse and temperance, and judgement to come before a corrupt and lascivious Prince, though it made him tremble.

Secondly, with wisedome; as a Scribe instructed to the kingdome of heaven. This was Saint Pauls care to worke as a wise master-builder: Mat. 13 52. 1 Cor. 3 10. When Christs enemies watched him to picke something out of his mouth, wher­by they might accuse him, wee finde so much depth of wisedome in the answeres and behaviours of Christ, as utterly disappointed them of their expectations, Mat. 22.22, 46. and strooke them with such amazement that they never durst aske him questions more: So should wee endeavour to behave our selves in such manner as that our ministerie may not be blamed, 2 Cor. 6.3. nor the truth of God exposed to censure or disadvantages: for sacred truthes may bee sometimes either so unseasonably, or so indigestedly, and uncoherently delivered, as may rather open than stop the mouthes of gain-sayers, and sooner discredit the truth than convert the adversary. The Apostle saith that we are to make a difference to save some with compassion, Iud. v. 22, 23. others with feare. This is to speake a word in due season, and as our Saviour did, to speake as men are able to heare; [Page 255] to presse the Word upon the conscience with such seaso­nable and sutable enforcements as may bee most likely to convince those judgements, and to allure those affecti­ons which we have to doe withall. It is not knowledge in the generall, but the right use thereof, Prov. 11.30. Prov. 15.2. 2 Cor. 12.16. Act. 17.23, 28. and wise appli­cation unto particulars which winneth soules. The tongue of the wise useth knowledge aright. This is that heavenly Craft wherewith the Apostle caught the Corinthians as it were by guile: such Art he useth towards the Phi­losophers of Athens, not exasperating men who were heady and confident of their owne rules, but seeming rather to make up the defects which themselves in the inscription of their Altar confessed, and to reveale that very God unto them, whom they worshipped, but did not know. Therefore wee finde him there honouring their owne learning, and out of that disputing for a re­surrection, and against idolatry, to shew that Christian Religion was no way against that learning or rectified reason which they seemed to professe. The like art hee used towards king Agrippa, Act. 26.2, 3, 27, 29. first presuming of his know­ledge and credit which he gave to the Prophets, and then meeting and setting on his inclinable disposition to embrace the Gospell; like the wisedome of the servants of Benhadad unto Ahab, They did diligently observe whe­ther any thing would come from him, 1 King. 20.33. and did hastily catch it; and they said, Thy Brother Benhadad. And the like wisedome he used every where, hee denied himselfe his owne libertie, and made himselfe a servant unto all; 1 Cor. 9.19-23. to the Jew as a Jew, to the Greeke as a Greeke, to the weake as weake, and all things to all, that by all meanes he might save some, and so further the Gospell. One while he used Circumcision that he might thereby gaine the weake Jewes, another while hee forbade Circumci­sion, that he might not misguide the converted Gentiles, nor give place by subjection unto false brethren. Who is weake, saith he, and I am not weake? who is offended, 2 Cor. 11 29. and I [Page 256] burne not? His care of mens soules made him take upon him every mans affection, and accommodate himselfe unto every mans temper; that hee might not offend the weake, nor exasperate the mightie, nor dis-hearten the beginner, nor affright those which were without from comming in, Eadem omnibus debetur chari­t [...]s, non eadem medicina, &c. Aug de Catechi. Rudib. ca. 15. but be All unto All for their salvation. The same love is due unto all, but the same method of cure is not requisite for all: With some Love travelleth in paine, with others it rejoyceth in hope, some it laboureth to edifie, and others it fear [...]th to offend; unto the weake it stoopeth, unto the strong it raiseth it selfe; to some it is compassionate, to others severe, to none an enemy, to all a mother. But all this it doth non mentiendo, sed com­patiendo, not by belying the truth, but by pitying the sinner. It is not the wisedome of the flesh, nor to bee learned of men. The Scripture alone is able to make the man of God wise unto the worke of Salvation.

Thirdly, with meeknesse, for that is the childe of wise­dome; Who is a wise man, saith Saint Iames, let him shew out of a good conversation his workes [...], with meeknesse of wisedome, Iam. 3.13, 17. and againe, the wisedome which is from above is pure, peaceable, gentle, easie to be intreated, full of mercie. The Gospell is Christs Gospell, and it must be preached with Christs spirit, which was very meeke and lowly; Matth. 11.29.21.5. When the Disciples would have called for fire from heaven upon the Samaritanes for their indigni­tie done unto Christ, hee rebuked them in a milde and compassionate manner, Luk. 9.55. Ye know not what spirit ye are of. A right Evangelicall Spirit is ever a meeke and a merci­full Spirit. If a man (saith the Apostle) be overtaken in a fault, ye which are spirituall restore such an one in the spi­rit of meekenesse: Gal. 6.1. 2 Tim. 2.25. and againe, In meekenesse, saith the Apostle, instruct those that oppose themselves, if God per­adventure will give them repentance to the acknowled­ging of the truth.

Lastly, with faithfulnesse, in as much as the Gospell is [Page 257] none of ours, but Christs whose servants and stewards we are. Christ was faithfull, Heb. 3.2. 1 Cor. 4.2. 2 Tim. 2.2. though hee were a Son over his owne house, and therefore might in reason have as­sum'd the more liberty to doe his owne will: much more doth it become us who are but his Officers, to be faith­full too, not to dissemble any thing which the estate and exigence of those soules committed to our charge shall require us to speake, not to adde, diminish, Deut. 4.2. Gal. 1.6. Act. 20.27. Heb. 13.17. or deviate from our commission, preaching one Gospell in one place, and another in another; but to deliver onely the Counsell of God, and to watch over the soules of men, as they that must give an account.

Againe, since the Gospell is Christs owne Power, wee must all learne from thence two duties: first, to receive it as from him with the affections of subjects which have been bought by him, that is, first in hearing of the word to expect principally his voyce, and to seeke him spea­king from heaven. This is the nature of Christs sheep, Ioh. 10.4, 5, 27. to turne away their eares from the voyce of strangers, and to heare him. Two things principally there are which dis­cover the voice of Christ in the ministerie of the word: First, it is a spirituall and heavenly doctrine, full of purity, righteousnesse, and peace, touching the soule, Iohn 3.12. Iam. 3.17. with a kind of secret and magneticall vertue, whereby the thoughts, affections, conscience, and conversation are turned from their earthly center, and drawne up unto him as Eagles to a carcasse. Secondly, it is a powerfull, an edged, a piercing doctrine. Heb. 4.12. If the word thou hearest speak unto thy consci­ence, if it search thy hart, if it discover thy lusts, if it make thy spirit burne within thee, if it cast thee upon thy face, and convince and judge thee for thy transgressions, if it bind up thy sores, and clense away thy corruptions, then it is certainly Christs word, and then it must bee received with such affections as becommeth the word of Christ.

First, with Faith: if we conferre with flesh and bloud, we shall be apt ever to cavill against the truth; For hee [Page 258] that rejecteth Christ, doth never receive his word. A fleshly heart cannot submit unto a heavenly Doctrine. Christ and his Apostles did every where endure the contradiction of sinners. Ioh. 12.4 [...]. Rom. 8.7. Heb. 12.3. Act. 13.45. Act. 28.23. 1 Ioh. 1.1, 2. Gal. 1.12. But yet hee claimeth this ho­nour over the consciences of men to over-rule their as­sents against all the mists, and sophisticall reasonings of the flesh. The Apostles themselves preached nothing but either by immediate commission from him, or out of the Law and the Prophets. But his usuall forme was, Verily I say unto you, Matth 5.22. noting that hee onely was unto the Church the Author and fountaine of all heavenly Doctrine, that unto him onely belongeth that authori­tative and infallible Spirit which can command the sub­scription and assent of the conscience, that hee onely can say with boldnesse to the soule, as hee did to the Sama­ritan woman, Beleeve mee. And that therefore no au­thority either of men, Ioh. 4.21. or Churches, either Episcopall, Pa­pall, or Synodicall can without open sacrilege usurpe po­wer to over-rule the faith of men, or impose any imme­diate and Doctrinall necessity upon the conscience in any points which are not ultimately and distinctly resolv'd into the evident authority of Christ in his word. 2 Cor. 1.24. 1 Pet. [...].3. S. Paul himselfe durst not assume Dominion over the faith of men; nor S. Peter neither suffer any Elders (amongst whom hee reckoneth himselfe as an Elder also) [...], to over-rule, or prescribe unto the heritage of God. It is onely Christs word which the hearts of men must stoope and attend unto, and which they must mingle with faith that it may bee profitable unto them; Heb. 4.2. 1 Thess. 2.13. that is, they must let it into their hearts with this assurance, that it is not the breath of a man, but the message of Christ, who is true in all his threatnings, and faithfull in all his promises, and pure in all his precepts, that hee sendeth this ministerie abroad for the perfection of the Saints, & the edification of his Church, Eph. 4.12. Esai. 55.11. and therefore if they bee not hereby cleansed, and built up in his body, they doe [Page 259] as much as in them lieth make void the holy ordinance of God, which yet must never returne in vaine. The word of God doth effectually worke onely in those that beleeve. It worketh in hypocrites, and wicked hearers, (according to the measure of that imperfect faith which they have) but it worketh not effectually, that is, it doth not consummate nor accomplish any perfect worke but onely in those that beleeve; in the rest it proves but an a­bortion, and withers in the blade.

Secondly, 2 Thes. 2.10. Act. 2.41. Act. 17.11. Act. 21.17. 1 Sam. 3.18. 1 Sam. 25.32. Gal. 4.14. Esai. 11.6. with love, and readinesse of minde, with­out despising or rejecting it. No man can bee saved who doth not receive the truth in love, who doth not receive it (as the primitive Saints did) with gladnesse, and readi­nesse of minde, as Eli, though from the hand of Samuel a Child, as David, though from the hand of Abigail a woman, as the Galatians, though from the hand of Paul, an infirme and persecuted Apostle. For herein is our ho­mage to Christ the more apparent, when we suffer a little childe to lead us.

Thirdly, Iam. 1.21. Levit. 26.2. Act. 10.33. 1 Thes. 2.13, 14. Eph 4.20-22. with meeknesse and submission of heart, re­verencing and yeelding unto it in all things. Wresting, shifting, evading, perverting the word is as great an indig­nity unto Christ, as altering, interlining, or rasing a pa­tent which the King hath drawen with his owne royall hand, is an offence against him. Patience and effectuall obedience even in affliction, is an argument that a man esteemes the word to bee indeed Gods owne word, and so receives it. Hee onely who putteth off the old man, the corrupt deceitfull lusts of his former conversation, and is renewed in the Spirit of his minde, is the man that hath heard, and been taught by Christ, that hath recei­ved the Truth in him.

Againe, in as much as the Gospell is the Rod of Christs owne strength, Esai. 53.1. or the instrument of his arme (who hath beleeved our report and to whom is the arme of the Lord revealed) and the instrument is no further operative or [Page 260] effectuall than according to the measure of that impres­sed vertue which it receiveth from the superior cause: therefore wee should learne alwayes to repaire unto Christ for the successe of his word. For he onely is the teacher of mens hearts, and the author of their faith. To him onely it belongeth to call men out of their graves, and to quicken whom hee will. Wee have no­thing but the ministerie, he keepeth the power in his own hands, that men might learne to waite upon him, and to have to doe with him, who onely can send a blessing with his word, and teach his people to profit thereby.

Another ground of the power of the word is, that it is sent from God. The Lord shall send forth the Rod of thy strength. From which particular likewise wee may note some usefull observations, as,

First, that Gods appointment and ordination is that which gives being, life, majesty, and successe to his owne word, authority, boldnesse, and protection to his ser­vants. When hee sendeth his word hee will make it pro­sper. When Moses disputed against his going down into Egypt to deliver his brethren, Esai. 55.11. Exod. 3.4. sometimes alleaging his owne unfitnesse and infirmity, sometimes the unbeliefe of the people, this was still the warrant with which God encouraged him, I will bee with thee, I have sent thee, doe not I make mans mouth? I will bee with thy mouth and teach thee what thou shalt say. I was no Prophet, neither was I a Prophets Sonne (saith Amos) but I was an heards­man & a gatherer of sycamore fruit: Amos 7.14, 15. And the Lord tooke me as I followed the flock, and said unto mee, Goe, prophecie unto my people Israel. And this made him peremptory in his office to prophecie against the idolatry of the Kings Court, and against the flattery of the Priest of Bethel. And this made the Apostles bold, Act. 4.13. 5.29.35, 36. though otherwise un­learned and ignorant men, to stand against the learned councill of Priests and Doctors of the Law, Wee ought to obey God rather than men. Vpon which, Grave was the [Page 261] advice of Gamaliel; If this counsell or worke bee of men, it will come to nought; But if it bee of God, yee cannot overthrow it, lest haply yee bee found even to fight against God. For to withstand the power or progresse of the Gospell, is to set a mans face against God himselfe.

Secondly, in as much as the Gospell is sent forth by God, that is, revealed and published out of Sion, wee may observe, That Evangelicall learning came not into the world by humane discovery or observation, but it is utterly above the compasse of all reason or naturall dis­quisition, neither men nor Angels ever knew it but by divine revelation. And therfore the Apostle every where calleth it a Mystery, a great and a hidden Mystery, which was kept secret since the world began. Rom. 16.25. 1 Cor. 2.7·9. Rom. 1.20.2.14.15. There is a Na­turall Theologie, without the world, gathered out of the workes of God, out of the resolution of causes and effects into their first originals, and out of the Law of nature written in the heart. But there is no naturall Christianity. Nature is so farre from finding it out by her owne inqui­ries, that shee cannot yeeld unto it when it is revealed without a Spirit of faith to assist it. The Iewes stumbled at it as dishonorable to their Law, and the Gentiles deri­ded it, as absurd in their Philosophy; It was a Hidden and secret wisedome, Revel. 14.16. 1 Pet. 1.20. 1 Cor. 2.7.10. Eph. 1.9.10. Eph. 3.9.11. the execution and publication whereof was committed onely to Christ. In God it was an Eternall Gospell, for Christ was a lambe slaine from before the foundations of the world, namely in the pre­determinate counsell & decree of his father; but revealed it was not till the dispensation of the fulnesse of time, wherein he gathered together in one all things in Christ. The purpose and ordination of it was eternall, but the preaching and manifestation of it reserved untill the time of Christs solemne inauguration into his Kingdome, and of the obstinacy of the Iewes, upon whose defection the Gentiles were called in. Act. 14.16.17.30.

Which might teach us to adore the unsearchablenesse [Page 242] of Gods judgements unto former ages of the world, whom hee suffered to walke in their owne wayes, and to live in times of utter ignorance, destitute of any know­ledge of the Gospell, or of any naturall parts, or abilities to finde it out. For if these things bee true: First, that without the knowledge of Christ there is no salvation. Ioh. 17.3. Esai. 53.11. This is eternall life to know thee and him whom thou hast sent Iesus Christ. By his knowledge shall my righteous ser­vant justifye many. 1 Cor. 2.14. Secondly, that Christ cannot bee knowen by naturall, but Evangelicall and revealed light. The naturall man cannot know the things of the Spirit of God, because they are spiritually discerend. The light shined in darknesse, Ioh. 1.5. and the darknesse was so thick and fixed that it did not let in the light nor apprehend it. Thirdly, Exod. 4.22. that this light was at the first sent onely unto the Iewes, as to the first borne-people, (excepting onely some particular extraordinary dispensations and privi­ledges to some few first fruits and preludes of the Gen­tiles. Psal. 147.20. Vide Cameron. de Eccl. pag. 81.) He sheweth his word unto Iacob, his statutes and his judgements unto Israel. Hee hath not dealt so with any na­tion. Hee hath not afforded the meanes of salvation or­dinarily unto any other people; the world by wisedome knew him not. Fourthly, that this severall dispensation toward one and other, the giving of saving knowledge to one people, and with-holding it from others, was not grounded upon any preceding differences and dispo­sitions thereunto in the people, but onely in the Love of God. Deut. 7.6, 7. The Lord thy God hath chosen thee to bee a speciall people unto himselfe, above all people that are upon the face of the earth. The Lord did not set his love upon you nor choose you because yee were more in number than any people (for ye were the fewest of all people) but because the Lord loved you, Deut. 9.6. &c. The Lord thy God giveth thee not this good land to possesse it for thy righteousnesse, for you art a stiffe-necked people. Ios. 24.2, 3. Your Fathers dwelt on the other side of the flood mold time, and they served other gods. [Page 263] There was no difference betweene them and the Gen­tiles from whom I gathered them. Fiftly, that the Go­spell was hidden from others in God, Ephes. 3.9. Math. 10.5. Eph. 3.7, 8. Math. 11▪ 25, 26. Eph. 3.9.11. Rom. 11▪ 33. his owne will and counsell was the cause of it. Hee forbad men to goe into the cities of the Gentiles, neither were they to goe unto them without a speciall gift, and commission. The same Beneplacitum was the reason of revealing it to some, and of hiding it from others; Even so ô father, for so it seemed good in thy sight. If all these particulars bee true, needs must we both admire the inscrutablenesse of Gods judg­ments towards the Gentiles of old, (for no humane presumptions are a fit measure of the wayes and seve­rities of God towards sinners.) And also everlastingly adore his Compassions towards us, whom hee hath re­served for these times of light, and, out of the alone un­searchable riches of his grace, hath together with princi­palities and powers in heavenly places, made us to see what is the fellowship of that great mysterie which from the beginning of the world was hidden in himselfe.

Thirdly, Gal. 3.1. Col. 1.6. Revel. 3.20. Ier. 26.4. Deut. 30.19. Rom. 10.8. 2 Cor 5.20. Matth. 11.28. Mic. 6.8. 1 Ioh. 3.23. Luk. 14.23. in that the Lord doth send forth the Gospell of Christ out of Sion into the world, wee may further observe that the Gospell is a Message, and an invitation from heaven unto men. For, for that end was it sent that thereby men might bee invited and perswaded to salva­tion. The Lord sendeth his Sonne up and down, carrieth him from place to place; he is set forth before mens eyes, he comes, and stands, and calls, & knocks at their doores, and beseecheth them to bee reconciled. Hee setteth his word before us, at our doores, and in our mouths and eares. He hath not erected any standing sanctuary or city of refuge for men to fly for their salvations unto, but hath appointed Ambassadors, to carry this treasure unto mens houses where hee inviteth them, and intreateth them, and requireth them, and commandeth them, and compelleth them to come into his feast of mercy. And this must needs bee [...], an unsearchable [Page 264] riches of grace, for mercy, pardon, preferment, life, salva­tion to goe a begging, and sue for acceptance; and very unsearchable likewise must needs bee the love of sinne, and madnesse of folly in wicked men, to trample upon such pearles, and to neglect so great salvation when it is tendered unto them. O what a heavy charge will it bee for men at the last day, to have the mercy of God, the humility of Christ, the entreaties of his Spirit, the procla­mations of pardon, the approches of salvation, the dayes, the years, the ages of peace, the ministers of the word, the booke of God, the great Mysterie of Godlinesse, to rise up in judgement, and to testifie against their soules?

Lastly, in that the Gospell is sent from God, the Di­spencers thereof must looke unto their mission, Heb. 5.4. and not intrude upon so sacred a businesse before they are there­unto called by God. Gal. 1.12. Now this call is twofold: Extraor­dinary by immediate instinct, and revelation from God, which is ever accompanied with immediate and infused gifts (of this wee doe not now speake:) And Ordinary, by imposition of hands, and Ecclesiasticall designation. Whereunto there are to concurre three things. First, an Act of Gods providence casting a man upon such a course of studies, and fashioning his minde unto such affections towards learning, and disposing of him in such Schooles and Colleges of the Prophets, as are congruons prepara­tions, and were appointed for nurseries and seminaries of Gods Church. It is true many things fall under Gods providence, which are not within his allowance, and there­fore it is no sufficient argument to conclude Gods con­sent or commission in this office, because his wisedome hath cast mee upon a collegiate education. But when therewithall, hee in whose hands the hearts of all men are as clay or wax, to bee moulded into such shapes as the counsell of his will shall order, hath bended the de­sires of my heart to serve him in his Church, and hath set the strongest delight of my minde upon those kindes of [Page 265] learning which are unto that service most proper and conducent; when measuring either the good will of my heart, or the appliablenesse of my parts, by this, and other professions of learning, I can cleerly conclude that that measure and proportion which the Lord hath given mee is more suteable unto this, than other learned cal­lings, I suppose, other qualifications herewith concur­ring, a man may safely from thence conclude, that God, who will have every man live in some profitable calling, doth not onely by his providence permit, but by his secret direction lead him unto that service, whereunto the mea­sure of gifts which he hath conferred upon him are most suteable and proper. And therefore secondly, there is to bee respected in this Ordinary mission, the meet qualifi­cation of the person who shall bee ordained unto this ministerie: For if no Prince will send a mechanick from his loome, or his sheers, in an honorable Embassage to some other forraigne Prince, shall wee thinke that the Lord will send forth stupid and unprepared instruments about so great a worke as the perfecting of the Saints, and Edification of the Church? It is registred for the per­petuall dishonor of that wicked King Ieroboam (who made no other use of any Religion but as a secondary bye thing, 1 Kings. 12.31. to bee the supplement of policie) that he made of the Lowest of the People, those who were really such as the Apostles were falsly esteemed to be, the scumme and offscouring of men, to bee Priests unto the Lord. Now the Qualities more directly and essentially belonging unto this office are these two; Fidelitie and Abilitie. The things, saith the Apostle, 2 Tim. 2. [...]. which thou hast heard of amongst many witnesses, the same commit thou to Faith­full men, who shall bee able to teach others also.

Wee are stewards of no meaner a gift than the Grace of God, and the Wisedome of God, 1 Pet. 4.10. Eph. 3.10. that grace which by S. Peter is called [...], a manifold Grace; and that wisedome which by S. Paul is called [...], the [Page 267] manifold wisedome of God. Wee are the depositaries and dispencers of the most pretious treasures which were ever opened unto the Sonnes of men, the incorruptible and precious bloud of Christ, the exceeding great and pretious promises of the Gospell, the word of the Grace of God and of the unsearchable riches of Christ. 1 Cor. 4.2. Now it is required of stewards that a man bee found faithfull, that hee defraud not Christ of his purchase, which is the soules of men, nor men of their price and priviledge, which is the bloud of Christ; that hee neither favour the sinnes of men, nor dissemble the truth of God; that hee watch, because hee is a seer, that hee speake, because he is an oracle, that hee feed because hee is a shepheard, that hee labour because hee is a husband-man, that hee bee tender because hee is a mother, that hee bee carefull, be­cause is a father, that hee bee faithfull, because he is a ser­vant to God and his Church, in one word that he bee in­stant in season and out of season, to exhort, rebuke, in­struct, to doe the worke of an Evangelist, to accomplish and make full proofe of his ministery because he hath an account to make, because hee hath the presence of Christ to assist him, the promises of Christ to reward him, the example of Christ, his Apostles, Prophets, Evangelists, Bishops and Martyrs of the purest time, who have now their palmes in their hands, to encourage him. Luk 4.16.31. It was Christs custome to enter into their Synagogues on the Sab­bath-dayes, and to read and expound the Scriptures, to the people. Act. 17.2 18.4. It was S. Pauls manner to reason in the Sy­nagogues, and to open the Scriptures on the Sabbath dayes. [...] Iustin Martyr. Apol. 2. Tertull. Apol. C [...] 3.9. Vpon Sunday saith Iustin Martyr, All the Christians that are in the cities or countries about meete together, and after some Commentaries of the Apostles, and wri­tings of the Prophets have been read, the Senior or Pre­sident doth by a Sermon exhort the people, and admo­nish them to the imitation and practice of those di­vine truths which they had heard read unto them. [Page 266] Eum in populo verbum verita­tis recte tra­ctantem omni die Dominico audiebam. Aug. Confess. lib. 6. cap. 3. And S. Austen telleth us of Ambrose, that hee heard him rightly handling the word of God unto the people every Lords day. Yea it should seeme by the Homilies of S. Chrysostome that hee did oftentimes preach daily unto the people, and therefore wee frequently meete with his [...], yesterday this and this I taught you. Sia [...] Eccle­siam frequenter venias, aurem divinis liter [...]s admoveas, ex­planationem mandatorum caelestium ca­pias, sicut cibis car [...], ita spiritu [...] verbis divinis convalescet. Origen. Hom. 9 in Levit. And Origen intimateth this frequency of expounding the Scriptures in his time, if, saith hee, you come frequently unto the Church of God, and there attend unto the sa­cred Scriptures and to the explication of those heavenly commandements, thy soule will be strengthened, as thy body with food. And Canon. 45.59 our Church in her Ecclesiasticall Constitutions hath provided for the continuance of so faithfull and pious a custome, injoining every allowed Preacher to have a Sermon every Sunday in the yeare, and in the afternoone besides to spend halfe an houre in Catechizing the yonger and ruder sort in the Principles of Christian Religion. The neglect of which most neces­sary dutie no man can more bewaile, nor more urge the necessity thereof, than those who looking abroad into the world, have experience of more thick and palpable darknesse in the mindes of men, concerning those abso­lutely necessary Doctrines of the passion, merits, and re­demption of Christ and of faith in them, than men who have not with their owne eyes observed it can almost beleeve. And that too in such places where Sermons have been very frequently preached. I will close this point with the as [...]ertion and profession of Holy Austen. Nihil in hac vita laeti [...]s aut hominibus ac­ceptabilius, E­piscopi, aut presbyteri, aut Di [...]coni officio, si persunitorie at­que adulatorie res agatur, &c. Aug. Epist. 1.8 No­thing, saith he, is in this life more pleasant and [...]asie than the life of a Bishop or Minister if it be perfunctorily and flatteringly executed, but then in Gods sight nihil tur­pius, miserius, damnabilius, and it was his profession, Illud noverit dilectio vestra, nunquam mee absentem [...]uissi licentios â libertate, se [...]n [...]ssaria servitut [...]. Aug. Epist. 138. that hee was never absent from his Episcopall service and attendance, upon any licentious and assumed li­berty, but onely upon some other necessary service of the Church.

[Page 268]Touching the abilitie required in the discharge of this great office, there are (as I conceive) two speciall bran­ches thereunto belonging. First, Learning for the right information of the consciences of men, that men may not pervert the Scripture. Secondly, Wisedome or spirituall prudence for seasonable application of the truth to parti­cular circumstances, which is that which maketh a wise builder. For this latter, it being so various, [...], &c. Arist. Ethic. lib. 6. Cap. 8. according to those infinite varieties of particular cases and conditions, which are hardly reducible unto generall rules, I cannot here speake, but referre the Reader to the grave & pious counsels of those Aug. in lib. de Doctr. Christ & de Catechiz. Rud. Gregor. Mag. de Officio Pastoral part. 3. Cap. 1. &c. holy men who have given some dire­ctions herein. For the other, two great workes there are which belong to this high calling. Instruction of the Scho­ler, & Conviction of the Adversarie. Vnto the perfection of which two services, when wee duly consider how many different parts of learning are requisite, as know­ledge of the Hieron. Apol. adver. Ruffin. Aug. de Doctr. Christ, lib. 2. Cap. 16, 17.39. tongues, for the better understanding of the holy Scriptures by their originall idiome and emphasis; of the arts, to observe the connexion, and argumentation, and method of them; of ancient customes, Histories, and antiquities of the Babylonians, Persians, Greeks and Ro­manes, without insight whereinto the full meaning of many passages of holy Scripture cannot bee cleerly ap­prehended; of Schoole learning, for discovering & repel­ling the subtilty of the adversaries, a thing required in a Rhetorician by Aristotle and Quintilian, insomuch Theodoret. Hist. 3. cap 7. that Iulian the Apostate complained of the Christians, that they used the weapons of the Gentiles against them, and threfore interdicted them the use of Schooles of learning; Aug. de Doctr. Christ. lib. 2. cap. 28. V [...]d. Greg. Na­zianz. Orat. [...].. Lastly, of Histories and Antiquities of the Church, that wee may observe the succession of the Professors, and Doctrines hereof, the originals and sproutings of heresie therein, the better to answere the reproaches of our inso­lent adversaries, who lay innovation to our charge. I say, when wee duly consider these particulars, wee cannot [Page 269] sufficiently admire, nor detest the saucinesse of those bold intruders, who when they have themselves need to bee taught what are the first Principles of the Oracles of God, Docent Scrip­turas quas non intelligunt, p [...]ius imperite [...] ­ [...]um magistri, quam Docto­rum discipuli, &c. Hieron. Eph. 8 ad De­metriad. Apol. ad Domnion: & To. 3. Epistol. Ep. ad Pauli­num. become teachers of the ignorant before themselves have been Disciples of the learned, and, before either maturity of years, or any severe progresse of studies have prepared them, boldly leape, some from their manuall trades, many from their grammar and logick rudiments, into this sacred and dreadfull office, unto which hereto­fore the most learned and pious men have trembled to approach. To these men I can give no better advice than that which Tully once gave unto Aristoxenus a musitian, who would needs venture upon Philosophicall difficul­ties, and out of the principles of his art determine the nature of a humane soule, Haec magistro relinquat Ari­stoteli, canere ipse doceat. Let them spend their time in the worke which best befits them, and leave great mat­ters unto abler men.

Thirdly and lastly, unto this call is requisite the Hi sunt qui se ult [...]o apud te­merari [...]s conve­nas sine divi­nâ dispositione praeficiunt, qui se praeposit [...]s sive [...]lla Ordi­nation is l [...]ge constituu [...]t, qui nemine Episco­patum dante Episcopi sibi no­men assumunt. Cyprian. de uni­tat. Eccl [...]siae. im­position of hands, and the authoritative act of the Church ordaining and setting apart, and deriving actuall power upon such men, of whose fidelity and ability they have sufficient evidence (for hands are not to bee laid suddenly on any man) to preach the word, and to administer the Sacraments, and to doe all those ministeriall acts, upon which the edification of the people of Christ doth de­pend. I have now done with the first of Christs rega­lities in the Text, which was the Scepter of his King­dome.

Now to speake a word of the second, which is Solium, the Throne of his Kingdome. The Lord shall send the Rod of thy strength out of Sion. Which notes unto us: First, that the Church of the Iewes was the chiefe ori­ginall, Metropolitan Church of all others. Therefore our Savior chargeth his Disciples to Tarry in the City of Ierusalem, Luk. 24.49. till they should bee indued with power from on [Page 270] high. The Apostle saith that they had the advantage or precedence and excellencie above other people, because unto them were committed the Oracles of God. Rom. 3.1, 2. Rom. 9 4. To them did pertaine the Adoption, and the glory, and the cove­nants, and the giving of the Law, and the service of God, and the promises. Of them was Christ after the flesh. All the Fathers, Patriarchs, Prophets, Apostles, and writers of the Holy Scriptures were of them. There is no Church can shew such Priviledges, nor produce such au­thentique records for her precedency as the Church of the Iewes. Therefore they are called by an excellency Gods Ier. 31.9. first-borne, and Iam. 1.18. the first fruits of the creatures, they are called The Matth. 8.12. Children of the Kingdome, whereas others were at first Eph 2.12. Dogs, and Matth. 15.26. strangers. Their Gal. 4 26 6.16. Rom. 2 29. Heb. 12 22. Titles, Sion, Hierusalem, Israel, are used as proper names to ex­presse the whole Church of God by, though amongst the Gentiles. Christ Iesus, though hee came as a Savior unto All, yet hee was sent to bee a Prophet and a Prea­cher onely unto them. Therefore the Apostle calleth him Rom. 15.8. the Minister of the Circumcision, that is, of the Iewes, and hee saith, Matth. 15.24. I am not sent but unto the lost sheepe of the house of Israel. And when hee gave his Apostles their first commission, Matth. 10 5.6. he sent them onely into the Cities of the Iewes; the Rom 11.11.12, 15 30. Gentiles were incorporated into them, were brought in upon their rejection, and refusall of the Gospell, 1 Thess. 2.14.tooke the Christians of Iudea for their patterne in their profession; from Act. 15.2.22. that Church were Rules and constitutions sent abroad into other Churches, as bin­ding and necessary things. To Rom. 15.27. that Church the Chur­ches of the Gentiles were debtors, as having been made partakers of their spirituall things; and though they bee now a rejected people▪ yet Rom. 11.25, 26. when the fulnesse of the Gen­tiles is come in, Israel shall be gathered againe, and made a glorious Church. And in the meane time their dispersion tended unto the conversion of the Gentiles. For though they were enemies to the faith of Christians, [Page 271] Magnum est quod Deus p [...]ae­stitit Ecclesiae suae ubique dif­susae, ut Gens Iudaea, meritò debellata & di­spersa per [...]er­ra [...], [...]e à nobis haec composita pu [...]arentur co­dices Propheta­rum nostrorum ubique porta [...]et, & inimica fidei nostrae test [...] fie­ret veritatis no­strae. Aug. to. 4. de Conse. s. E­vang. lib. 1. c. 26. & epist. 3. ad Volus [...]anum. yet they did beare witnesse unto those Scriptures, out of which the Christians did prove their faith. And there is no greater evidence in a cause than the affirmative testi­mony of that man who is an enemie to the cause. If the Church of Rome had such evidences as these out of the booke of God, to prove their usurped primacie by, how proud and intolerable would they be in boasting there­of, and obtruding it unto others, who are now so confi­dent upon farre slenderer grounds?

And from hence we may learne to take heed of the sinnes of that people, which were principally the reje­cting of the corner stone, and the putting off the Go­spell of Christ away from them, as every obstinate and unbeleeving sinner doth from himselfe. This is that which hath made them of all nations the most hated, and the most forsaken, and hath brought wrath to the uttermost upon them, because when Christ came unto his owne they received him not. Because of unbeliefe they were broken off, saith the Apostle, and thou standest by faith; be not high-minded, but feare, for if God spared not the naturall branches, take heed lest he also spare not thee. And we should likewise learne to pray for the ful­nesse of the Gentiles, and for the restoring of this people unto their honour and originall priviledges againe; for we are their debtors; we entred upon the promises which were made to them; and therefore good reason we have to doe for them now, as they did for us before: We have a little sister, or rather an elder sister, and shee hath no brests, the oracles and ordinances of God are taken from her; What shall wee doe for our sister in the day when shee shall be spoken for? Cant. 8.8.

Secondly, this notes unto us the calling of the Gen­tiles into the fellowship of the same mystery which was first preached unto the Iewes, Ezek. 16.61. Zech 8.23. Esay 2.2, 3. that they might be the daughters of this mother Church, that they may take hold of the skirt of the Iew, and say, We will go with you, [Page 272] for we have heard that God is with you. The Church of Ierusalem was set up as a beacon, or an ensigne, or a publike sanctuary to which the nations should flie, as doves to their windowes. Of this merciful purpose some evidences and declarations the Lord gave before in Ra­hab, Iob, Ninive, the Wise-men, and others, who were the preludes and first fruits of the Gentiles unto God: and did after fully manifest the same in his unlimited commission to his Apostles, Goe preach the Gospell unto every creature.

And now alas, what were we that God should bring us hitherto? Saint Paul saith that we were filled with all unrighteousnesse; that we did neither understand God, nor seeke after him. A [...]l our faculties were full of sinne, and the fulnesse of all sinne was in us; we were ruled by no lawes but the course of the world, the Prince of the aire, and the lusts of the flesh, without God in this world, and without any hope for the world to come. Here ves­sels of lust and poyson, and fitted to be hereafter vessels of destruction and misery. We were no nation, a foolish people, a people that sought not, nor inquired after God; and yet his owne people hath he set by and called us to the knowledge of his love and mercie in Christ. And that, not as many other Gentiles are called, who heare of him indeed, and worship him, but have his doctrine corrupted and overturned with heresie, and his worship defiled with superstition and idolatry; but hee hath for us purged his floore, and given unto us the wheat with­out the chaffe, he hath let the light of his glory to shine purely upon us onely in the face of Iesus Christ, without any humane supplements, or contributions. How should we praise him for it, and as wee have received Christ purely, so labour to walk worthily in him? How should we runne to him that called us when we knew him not? How should we set forward, and call upon one another, that we may flie like doves in companies unto the win­dowes [Page 273] of the Church? How earnestly should wee con­tend for this truth, the custodie whereof he hath honou­red us withall? How should we renue our repentance, and remember our first workes, lest so excellent a privi­ledge be removed from us. There is no wrath that is wrath to the uttermost, but that which depriveth a peo­ple of the Gospell, and taketh away their Candlesticke from them.

Thirdly, it notes unto us the difference of the two co­venants, the one out of Sinai, and the other out of Sion. Hebr. 12.18-22. Gal. 4.25, 26 At first the Law proceeded out of Sinai, wherein though the end were merciful, yet the manner was terrible, and ther­fore the effect nothing but bondage; but after it was sent out of Sion with the Spirit of grace, and adoption, observed with cheerefulnesse and libertie, as by those that know God will spare them, as a man spareth his childe that serveth him, for in my bond-slave I looke to the perfection of the worke, but in my son to the affe­ction and disposition of the heart.

Lastly, it notes unto us, that the seat of saving truth, the custodie of the promises, and Gospell of salvation, doth still belong unto Sion, to the Church of God. Out Quomodo po­test esse cum Christo qui cum sponsa Christi, at (que) in ejus Ec­clesia non est? Cypr. lib. 2. ep. 8. & lib. 4 epist. 2. ad Anton. & lib. de unitat. Eccle. Aug. to. 1. de vera Relig. cap. 5. of the Church there is no Gospell, and therefore out of the Church there is no salvation. The 1 Cor. 7.14. Apostle saith of children which are borne out of the Church, that they are uncleane: unto the Church (above all congregations of men) belongeth this excellent priviledge to be the Treasurer of the riches of Christ, and Phil 2 16. to hold forth the Word of life unto men. In which sense the Apostle saith, 1 Tim. 3.16. that it is the pillar and the ground of truth; not that which giveth being to the Church, for the Law must not faile nor perish; nor that which giveth authoritie, imposeth a sense, canonizeth and maketh authenticall, is a judge or absolute determiner of the truth; for in that sense the [...]. Chrysost. hom. 11. in Tim. Church is held up by the Word, and not that by it, for Ephes. 2.20. the Church is built upon the foundation of the [Page 274] Prophets and Apostles, namely upon that fundamentall doctrine which they have laid: But Rom. 3.1. Rom. 9.4. the Church is the depositary of the truth, that orbe out of which this glori­ous light shines forth, unto it appertaines the Covenants and the giving of the Law, and the service of God, and the promises. Her office and her honour it is to be the Revel. 1.12. Candlesticke which holdeth up the Word of truth, to set to her seale unto the evidence and excellencie thereof, Reynol. Confer. with Hart. c. 8. divis. 6. by her ministery, authority, consent, and countenance to conciliate respect thereunto in the mindes of aliens, and to confirme it in the mindes of beleevers, Eccles. 12.11. to fasten the nailes and points thereof, like masters of the assem­blies under one principall Shepherd, which is Christ, in the hearts of men; not to dishonour it by their usurped authority above it (for by that meanes all controversies of religions, are turned not into contentions of doctrine, that that may be rested in, which doth appeare to have in it most intrinsecall majestie, spiritualnesse, and evi­dence; but into factions and emulations of men, that that sect may bee rested in, who can with most impu­dence and ostentation arrogate an usurped authority to themselves) but by their willing submission thereunto to credit it in the affections of men, and to establish o­thers in the love and obedience thereunto; for the au­thoritie of the Church is not Cameron. de Eccles. pag. 44. Autoritas jurisdictionis, an authority of jurisdiction above the Scriptures: but onely Autoritas muneris, an authoritie of dispensation and of trust, to proclaime, exhibite, present the truth of God unto the people, August. in Prooem. lib. de Doctrin. Christ. to point to the starre, which is directed unto by the finger, but is seene by the evidence of its owne light. Doct. Whit [...] in his Way to the Church, num. 15. To hold forth, as a Figi enim sole bant leges, aut quando (que) inaes incidi, & in locis celeberrimis, ut à qu [...]libet l [...]ge­rentur, proponi. vid. Brisson. ae formul. l. 2. pag. 137. & lib. 3. pag. 323.— pasquill or pil­lar that Law, and Proclamation of Christ, the contents whereof we discover out of it selfe. In one word, that place sheweth the duty of the Church to preserve know­ledge, and to shew forth the truth of sacred Scriptures out of themselves; but not any infallibilitie in it selfe, [Page 275] or authority over others, to binde their consciences to assent unto such expositions of Scripture, as derive not their evidence from the harmonie and analogie of the Scriptures themselves, but only from Ipse dixit, because the Church hath spoken it.

To conclude this point, we are to note for the cleere understanding of the office of the Church concerning the holy Scriptures: First, that some things therein are 2 Pet. 3.16. Hard to be understood, as Saint Peter speakes, either by reason of their allegoricall and figurative expressions, as the visions of Ezekiel, Daniel, Zechary, &c. or by reason of the obscure and strange connexion of one part with another, or of the dependance thereof upon for­ren learning, or the like; but then we must note that the knowledge of such things as these, are not of absolute necessitie unto salvation, for though the perverting of hard places be damnable (as Saint Peter telleth us) yet that ignorance of them which groweth out of their owne obscurity, and not out of our neglect, is not dam­nable. Secondly, some things have evidence enough in the termes that expresse them, but yet are Hard to be beleeved, by reason of the supernaturall quality of them. As when we say that Christ was the Sonne of a Virgin, or that he died and rose againe, there is no difficultie in the sense of these things, it is easily understood what he that affirmeth them doth meane by them. All the dif­ficultie is to bring the minde to give assent unto them. Thirdly, some things though easie in their sense to be un­derstood, and it may be easie likewise in their nature to be beleeved, are yet Hard to be obeyed and practised, as repentance, and forsaking of sinne, &c. Now according unto these differences wee may conceive of the office and power which the Church hath in matters of holy Scripture.

First, for hard places in regard of the sense and mea­ning of the place, it is the dutie of the Church to open [Page 276] them to Gods people with modestie, and moderation; and Necesse est eos qui Scripturas edissirendo per­tracta [...]t, eti [...]m­si rectae atque unius fidei fue­rint, varias pa­re [...]e in mullo­rum locorum obscuritate sen­tentias: quam vis nequaquam ipsa vaerietas ab ejusdem fidei unitate discor­det; sicut eti­am unus tracta­tor secundum eandem fidem aliter at (que) aliter eundem locum potest exponere, quia hoc ejus obscuritas pati­tur. Aug. cp. 19. therein God alloweth the learned a Christian li­bertie, with submission of their opinions alwayes to the spirits of the Prophets, so long as they doe therein nothing contrary to the Analogie of faith, to the generall peace, and unity of the Church, to the rules of charitie, pietie, loyaltie▪ and sobrietie; to abound in their owne sense, and to declare, for the further edifying of the Church, what they conceive to be in such difficult places principally in­tended. And further than this no Church nor person can goe; for if unto any man or chaire there were annexed an infallible spirit, enabling him to give such a cleere and indubitate exposition of all holy Scriptures, as should leave no inevidence in the Text, nor hesitancie in the mindes of men; how comes it to passe that hitherto so many difficulties remaine, wherein even our Adversaries amongst themselves doe give severall conjectures and explications, and how can that man, to whom so excel­lent a gift of infallibilitie is bestowed, cleere himselfe of envie, and abuse of the grace of God, who maketh not use thereof to expound the Scriptures, and to compose those differences thereabouts, which doe so much per­plex the world?

Secondly, for those places which in their meaning are easie to be understood, but in their excellent and high nature hard to be beleeved (as all Articles of faith, and things of absolute necessitie are in their termes Theodoret. de curand. Graec. affect. lib. 8. Cypr. serm. de Baptis. Christi. Aug. [...]pist 3 ad Volus. et to. 3 de doctrin. Christ. lib. 2. cap. 9. perspi­cuous, but in their heavenly nature unevident unto hu­mane reason) the office of the Church is not to binde mens consciences to beleeve these truths upon her au­thoritie, for wee have not dominion over the faith of men, neither are we lords in Christs flock; and how shal any scrupulous minde, which is desirous to boult things to the bran, be secure of the power which the Church in this case arrogates, or have any certaintie that this so­ciety of men must be beleeved in their religion, who will [Page 277] allow the same honor to no society of men but thēselves? But in this case the office of the Church is, both to labour by al good means to evidence the credibility of the things which are to be beleeved, to discover unto men those es­sentiall and intimate beauties of the Gospel, which to spi­rituall mindes and hearts raised to such a proportionable pitch of capacitie as are suteable to the excellency of their natures, are apt to evidence and notifie themselves, and also to labour to take men off from dependance on their owne reason or corrupted judgement, to worke in their heart an experience of the Spirit of grace, and an obedi­ence to those holy truths which they already assent unto; D ^r. Field of the Church, l. 4. c. 8. with which preparations and perswasions, the heart be­ing possessed, will in due time come to observe more cleerely, by that spirituall eye, the evidence of those things which were at first so difficult; so then the Act of the Church is in matters of faith an act of introduction and guidance, Singulis creden­tibꝰ suus gustus est judicii à spi­ritu, ut hominibus à natură suus. Iun. contr. Bellar. controv. 1. lib. 3. cap. 3. num. 13. but that which begetteth the infallible and unquestionable assent of faith is that spirituall taste, relish, and experience of the heavenly sweetnesse of di­vine doctrine, which, by the ministery of the Church, accompanied with the speciall concurrence of almighty God therewithall, is wrought in the heart; for it is only the Spirit of God which writeth the Law in mens hearts, which searcheth the things of God, and which maketh us to know them.

Thirdly, for those places which are difficult, rather to be obeyed than to be understood: The worke of the Church is to enforce upon the conscience the necessitie of them, to perswade, rebuke, exhort, encourage with all authority.

Which should teach us all to love the Church of Christ, and to pray for the peace and prosperity of the walls of Sion, for the purity, spiritualnesse, power and counte­nance of the Word therein, which is able to hold up its owne honour in the minds of men, if it be but faithfully [Page 278] published; we should therefore studie to maintaine, to credit, to promote the Gospell, to encourage truth, dis­countenance errour, to stand in the gap against all the stratagems and advantages of the enemies thereof, and to hold the candlestick fast amongst us, to buy the truth, and sell it not, betray it not, forsake it not, temper it not, misguize it not. This is to be a pillar, & to put the shoul­der under the Gospell of Christ. And surely though the Papists boast of the word and name of the Church (as none more apt to justifie and brag of their sobrietie than those whom the wine hath overtaken) yet the plaine truth is, they have farre lesse of the nature thereof, than any other Churches, because farre lesse of the pure ser­vice and ministration thereof, for in stead of holding forth the Word of life, they pull it downe, denying un­to the people of Christ the use of his Gospell, dimidia­ting the use of his Sacrament, breeding them up in an ig­norant worship, to begge they know not what, in all points disgracing the Word of truth, and robbing it of its certaintie, sufficiencie, perspicuitie, authoritie, purity, energie in the minds of men. And this is certain, the more any set themselves against the light and generall know­ledge of the Word of truth, the lesse of the nature of the Church they have in them, what-ever ostentations they may make of the name thereof.

The last thing observed in this second verse amongst the regalities of Christ, was Imperium, his rule and go­vernment in his Church by his holy Word, maugre all the attempts and machinations of the enemies thereof against it: Rule thou in the middest of thine enemies, that is, Thou shalt rule safely, securely, undisturbedly, with­out danger, feare, or hazard, from the enemies round about; their counsels shall be infatuated, their purposes shall vanish, their decrees shall not stand, their Ne quicquam proficit exquisi­tior quae (que) cru­delitas vestra, illecebra est ma­gis sectae, plures efficimur quoties metimur a vo­bis. Semen est sanguis Christia­norum— Inde est quod senten­tiis vestris gra­tias agimus, ut est aemulatio di­vinae rei & hu­manae, Tertul. A­polog. cap. ult. perse­cutions shall but sow the bloud of Christ, and the ashes of Christians the thicker, they shall see it, and gnash [Page 279] with their teeth, and gnaw their tongues, and be horri­bly amazed at the emulation and triumph of a Christi­ans sufferings over the malice and wrath of men.

The kingdome of Christ is two-fold; His kingdome of glory, of which there shall be no end, when hee shall rule over his enemies, and tread them under his feet: and his kingdome of grace, whereby hee ruleth amongst his enemies, by the scepter of his Word. And this is the kingdome here spoken of; noting unto us, that Christ will have a Church and people gathered unto him by the preaching of his Gospell on the earth, maugre all the malice, power, or policie of all his enemies. Never was Satan so loose, never heresie and darknesse so thicke, ne­ver persecution so prevalent, never the taile of the Dra­gon so long, as to sweepe away all the Starres of hea­ven, or to devoure the remnant of the womans seed. The gates of hell, all the policie, power and machinati­ons of the kingdome of darknesse, shall never root out the Vine which the Father hath planted, nor prevaile a­gainst the body of Christ. His Gospell must be prea­ched till the worlds end, and till then he will be with it to give it successe. Though the Kings of the earth stand up, and the Rulers gather together against the Lord and his Christ, yet they imagine but a vaine thing, and hee that sitteth in heaven shall laugh them to scorne.

The grounds of the certainetie and perpetuitie of Christs Evangelicall Kingdome is not the nature of the Church in it selfe consider'd, either in the whole or parts; for Adam and Evah were a Church at first, a people that were under the law of obedience, and worship of God, and yet they fell away from that excellent conditi­on. And the Prophet tels us, Esay 1.9. that except the Lord had left a very small remnant, the Church had beene all as So­dom, and like to Gomorrah. But the grounds hereof are; First, The Decree, ordination, and appointment of God, Psal. 2.7. Acts 10.42. Hebr. 3.2. and wee know what [Page 280] ever men project, the counsell of the Lord must stand. Secondly, Gods Gift unto Christ, Aske of mee, and I wil give thee the heathen for thine inheritance, &c. Ps. 2.8. Thine they were, and thou gavest them me, Ioh. 17.6. My Father which gave them me is greater than all, and none is able to plucke them out of my Fathers hand, Ioh. 10.29. Thirdly, Gods Oath, which is the Seale of his irreversible decree, and Covenant with Christ. Once have I sworne by my holinesse, that I will not lye unto David; His seede shall endure for ever, and his Throne as the Sunne before me, Psal. 89.35, 36. Fourthly, Christs owne Purchase and price which he paied for it. The Apostle saith, Christ died not in vaine, and the vertue of his bloud lasteth to the end of the world; for as his bloud was shed from the beginning of the world in regard of Gods Decree, so doth it continue to the end, in regard of its owne me­rit and efficacie; so long as hee sitteth at the right hand of God, which must be till the time of the restitution of all things, Act. 3.21. the merit of his bloud shall worke amongst men. Fifthly, Christs owne Power, to keepe inviolable the proprietie he hath gotten, My sheepe heare my voyce, and I give unto them eternall life, and they shall never pe­rish, neither shall any man plucke them out of my hand, Ioh. 10.27, 28. Sixthly, the Fathers Command unto his Son, This is the Fathers will, that of all which he hath given me I should lose nothing, &c. Ioh. 6.39. Seventhly, Christs Love and Care. The Church is his Spouse, under his Coverture and protection, and therefore as hee hath power and office, so hee hath delight to preserve it still. His Love is better able to helpe, than the malice of the enemy is to hurt. Eighthly, Christs Intercession, which is not for the world, but for those whom God hath gi­ven him out of the world, and those he demandeth of his Father (who heareth him alwayes) in the verture of that Covenant which betweene them was ratified, on Gods part by a Promise and Oath, and on Christs part by a [Page 281] Merit and Purchase. Now Christs Intercession shall last till his returning to judge the world, and therefore still he must have a Church, for whom to intercede. Lastly, Christs owne Promise, to be with the preaching of his Gospell; that is, to give it assistance and successe, for the gathering together and perfecting of the Saints unto the End of the world, Matth. 28.20.

Here then may bee answered two great Questions: First, whether the Church may deficere, faile upon the earth or no? To which I answere, That the Church may bee taken either mystically, spiritually, and universally. And in that sense it can never faile, but there must bee upon the earth a true Church of Christ, not onely certi­tudine eventus, by the certainety of the event, which is on all sides agreed; but certitudine causa too, by a cer­taintie growing out of those irresistible causes upon which the being of the mysticall body of Christ on the earth dependeth. Or it may be considered particularly in the severall parts and places of the world where the Gospell is planted; and hierarchically and politically, de­noting a company of men, professing the faith of Christ, and reduc'd into a quiet, peaceable, composed and con­spicuous governement; and so wee affirme that there is no Church in the world so safe, but that it may deficere, faile, and be extinguished out of its place. The Church of the Jewes did, and after them any may. Else the Apo­stles argument even to the Roman Church it selfe (which was then a famous Church throughout the world, Rom. 1.8. and of that passage in the Apostle, Baron. An. 58 §. 47, 48, 49, 50. Baronius makes a long boast) were very weake, when à majori ad minus hee thus ar­gueth, Be not high-minded but feare, for if God spared not the naturall branches, take heed lest he also spare not thee. Rom. 11.21, 22. Thus we finde the ten tribes in their apostacie, till they became Lo-ammi, to be no more a people; Hos. 1.9. and their brethren after fall in their condition, Wrath, saith the Apostle, is come to the uttermost upon them. 1 Thes. 2.16. And hee [Page 282] telleth us that the man of sinne, the Sonne of perdition, should be revealed by Apostacie, 2 Thes. 2.3, 7. 1 Tim. 4.1. Cameron. de Ec­cles. p. 265-268. to note unto us that Antichrist was to be generated out of the corruption or falling away of some eminent Church, and that, by a mysterious and insensible declination.

A second question which may be made is this, that since the Church doth not totally faile from off the earth, whether that which remaineth thereof be alwayes visible? To which wee answere, That if wee take the Church for the spirituall and mysticall body of Christ: Ex illis omni­bus qui intrinse­ [...]è & in occulto intus sunt con­stat ille Ho [...]tus conclusus, sons signatus, &c. Aug. de Baptism. cont. Donat. li. 5. cap. 27. Alii ita sunt in dom [...] Dei, ut ipsi etiam sint eadem Domus Dei — Alii ita ut non pertine­ant ad compa­gem Domus, &c. De Bapt. l. 7. c. 51. which is indeed the House of God, so it is in a sort still invisible, because the qualities and principles which con­stitute a man in the body of Christ, as Faith, and the Spirit of Grace, are invisible things. Seene indeed they may be by an eye of Charitie, in their fruits, but not by an eye of certainety, in their owne infallible being. Se­condly, if wee take the Church for a company of men professing the true Doctrine of Christ, wee answere, that take the men in themselves so truly professing, and impos­sible it is but their faith should shew it selfe in the fruits thereof, for the kingdome of Christ is in the heart like leaven which will manifest it selfe in the whole lumpe, and so we can in all even the worst ages of the Church, shew some who have witnessed the truth against that deluge of ignorance, errour, and idolatry, which had in­vaded the world, like gray haires here and there min­gled on a blacke head; as if you single out fire from the ashes, it will be seene by its owne evidence, though it may be so raked up that it is not observed. But then if we speake of these men in aggregato, as concurring to make up a distinct external body, or Church, so we say that the professors of the truth may be so few, and they persecu­ted, traduced, suppressed, cried downe, driven into the wildernesse, without any apparant, separated conspicu­ousnesse, and governement of its owne (as in the time of Constantius the emperour the publike professors of the [Page 283] Divinitie of Christs person, against the damnable here­sie of the Arrians were used) as that in this sense we may justly denie the Church to have beene alwayes visible, that is, The few true professors of Christ in power and puritie to have had a free, open, uncontroled, distinct ec­clesiasticall body of their owne, notoriously and in con­spectu hominum different from that tyrannicall and pom­pous hierarchie under which they suffered: for though Christ rule, yet it is in the midst of his enemies, and the enemies may be so many, and Christs subjects in whom he rules so few, that the corne may be invisible for the abundance of weeds amongst which it growes, though in it selfe very apt to be seene.

And this giveth a full answer to that Question, where Our Church was before the late Reformation began by Luther: for that Reformation did not new-make the Church, but purge it. And that it stood in need of pur­ging, the Papists themselves were faine to confesse, and declare to the world in their Councell of Trent. Onely herein is the difference, The Councell pretended a Re­formation in points of Discipline and manners, and wee made a Reformation in points of Doctrine too. When Christ purged the Temple of buyers and sellers, it was the same Temple after, which before. When a man se­parateth the wheate from the chaffe, it is the same corne which before. In these corrupter ages then the pure Professour of Christ, who denied not his faith did dwell where Satan had his seate. Vt sub Anti­christi sacerdo­tibus Christi po­pulus non exci­deret. Hilar. The members of Christ were amongst the Rulers of Antichrist. Wee are not another Church newly started up, but the same which before from the Apostles times held the common and necessa­rie grounds of Faith and Salvation, which grounds be­ing in latter ages perverted and over-turned by Anti­christianisme, have beene by valiant Champions for the faith of Christ therefrom vindicated, who have onely pruned the Lords Vine, and picked out the stones, and [Page 284] driven out the bores out of his Vineyard, but have not made either one or other new.

Now this point that Christ ruleth in the midst of his enemies is ground of great confidence in his Church, in as much as shee subsisteth not upon any corruptible strength of her owne, but upon the Promise, decree, oath, power and love of God, things invincible by all the Powers of darkenesse. Let the enemies rage never so much, they cannot dis-throne Christ, nor extinguish his Gospell, for it is an everlasting Gospell. It is but as the comming forth of a Shepheard against a Lion, as the Prophet compareth it. Revel. 14.16. Esai. 31.4. Iud. v. 24. For either Christ is unable to protect his people, and that is against Saint Iude, Hee is able to keepe you from falling, and to present you faultlesse, &c. or else he is unwilling, and that is against Saint Paul, This is the will of God, 1 Thes. 4.3. even your sanctification; Or else both his Power and his will are suspended upon expecta­tion of humane concurrence, or nullified and disappoin­ted by us, and that is against the influence of his Grace, which giveth us both the will and the deed, Phil. 2.13. against the mercie of his gracious promise: I will be mercifull to their unrighteousnesse, Heb 8.12. Hos. 14.4. Hos. 11.9. Mal 3.6. Esai. 54.9, 10. and their sinnes and their iniquities will I remember no more. I will heale their back-slidings, I will save them freely: against the immutabilitie of his Cove­nant and holy nature, I am God and not man, I change not, therefore the sonnes of Iacob are not destroied.

Now besides this generall observation, the words afford some particular notes which I will but briefly touch. As first, That Christs kingdome in this world is Regnum Crucis, a Kingdome beset with enemies, of all other the most hated and opposed. They that submit unto it must resolve to be herein conformable to their head; a Crosse was his Throne, and Thornes were his Crowne, and every one which will live godly must suf­fer persecution, and through many afflictions enter into his Masters Kingdome. Quod erat Christus, erimus [Page 285] Christiani. No marvell if the world hate the Church of Christ, for it hated him first. In his word he is resisted, disobeyed, belied, and, if it were possible, silenced and corrupted; in his officers mocked and misused, in his subjects persecuted and reviled, in his Spirit thrust away and grieved; in his worship neglected and polluted; in all his wayes slandered and blasphemed.

The Reasons of which strange entertainement of the Kingdome of Christ are, first, because it is a New King­dome, which enters into the world by way of chalenge and dispossession of former lords, and therefore no wonder if it finde opposition. Secondly, it is an invi­sible, unconspicuous, unattended, desolate, and in appea­rance ignoble kingdome. It began in the forme of a ser­vant, in the ignominie of a Crosse, Ioh. 7.48. none of the Princes of this world, 1 Cor. 1.21▪ 22. none of the learned of this world to counte­nance or helpe set it up, but amongst them all, esteemed as an offensive and foolish thing. Thirdly, it is an uni­versall kingdome, Nec parem patitur nec superiorem, Christ will admit of no Consorts or Corrivals in his Go­vernment. Body, and Soule, and Spirit, 1 Cor. 6.20. 1 Thes. 5.23. Laurent. de La Ba [...]r. in Tertull. Apolog. cap. 5. hee will have wholly and throughout unto himselfe. And this a­mongst others is given for the reason, why when Tiberius proposed Christ unto the Romane Senate with the pri­viledge of his owne suffrage, to be worshipped, they re­jected him, because hee would be a God alone. If hee would exempt some of the earthly members from his subjection, let lust have the eye, or folly the eare, or vio­lence the hand, or covetousnesse the heart, or any other evill affection share with him, he would be the easier to­lerated; but when he will be absolute, and nothing must remaine in our hearts but as his vassall▪ to be spoiled, sub­dued, condemned, and crucified by him, if the whole state of sinne must bee ruined, and the body destroied, no wonder if the world cannot away with him. Fourth­ly, which is the Summe of all, It is a heavenly King­dome, [Page 286] a spirituall Kingdome, My Kingdome is not of this world, and therefore no marvell if the divels of hell, and the lusts of the flesh doe set themselves against him.

Note secondly, even there where Christs Throne and Kingdome is set up hee hath enemies. Revel. 2.13.2.9. Satan hath his seate even where Christ dwelleth. Men may say they are Jewes, and are not, but of the Synagogue of Satan, and men may say they are Christians, and are not, but of the kingdome of Satan too. A Wenne in the body seemeth to belong unto the integrity of the whole, when indeed it is an enemie and thiefe therein. Ivie about a tree see­meth to embrace it with much affection, when indeed it doth but kill and choake it. Men may take upon them the profession of Christians, and like a Wenne bee skin­ned over with the same out-side which the true mem­bers have, may pretend much submission, worship, and ceremony unto him, and yet (such is the hellish hypocri­sie of the heart) the same men may haply inwardly swell and rancle against the power of his truth and Spi­rit. Esai. 29.13. This people, saith the Lord, draw neere me with their mouth, and honour mee with their lips, but have removed their heart farre from me, and their feare towards mee is taught by the precepts of men. Gal. 2.4. 2 Pet. 2.1. 1 Tim. 4.1, 2. Col. 2.23 2 Tim. 3.5, 6. Occultae ob [...]ep­ti [...]nes, Aug. To. 4 de fid. & op. c. 5. [...], Isi [...]. Pelat. li. 1. Epist. 102. Sub i [...]so Christi­ani nominis titu­lo fallit [inimicꝰ] incautos, &c. Cyp. [...]eunit. Eccl. Vsitatissi [...]a haec H [...]reticorum fraus de persona­rum revere [...]tiá & praetextu pie­tatis sibi fidem praestruere. vid. Aug. To. 1. De morib. Eccle. l. 1. c. 1. & Epist. 120 c. 37. De peccat. merit. & Remiss. lib. 2. c [...]p. 16. & l. 3 c. 1. & 3. In the Apostles times there were false brethren, and false teachers, who crept in, to spie out and betray the libertie of the Church, and privily to bring in damnable heresies, and to speake lies in hypocrisie, that is, under the pretext of devotion, and carnall humilitie, to corrupt the Doctrine of Christ, and under a forme of Godlinesse to denie the Power thereof. Therefore Rev. 17.1.4. Antichrist is called a Whore, because hee should seduce the Christian world with much expressi­on of love, and creepe peaceably and by flatteries into the kingdome of Christ: of these severall enemies of Christ, under the profession of his name and worship, some are Christians but not in purity, as heretikes; some [Page 287] not in unity, as schismatikes; some not in sincerity, as hy­pocrites; some not so much as in externall conformity, as evill workers: The heretike corrupteth Christ, the schis­matike divideth him, the hypocrite mocketh him, the prophane person dishonoreth him, and all deny him.

Let us then learne to look unto our hearts, for we may Psa. 78.36, 37. slatter Christ, when we doe not love him; we Nihil laborant nisi non inveni­re quod quaerū [...]. Aug. de Gen. con. Manich. l. 2 c. 2. may in­quire and seeke early after him, and yet have no desire to finde him; wee may come unto his schoole as unto­ward children, not for love of his Doctrine, but for feare of his rod; we may call him husband, and yet bee wed­ded to our owne lusts; we may be baptized in his name, so was Act 8.13. Simon Magus; we may preach him, so did the Mat. 7.22. Phil. 1.16. false brethren; we may flocke after him, so Ioh. 6.26. did the multitude who followed him not for his words or mi­racles, but for the loaves; we may bow unto him, Mat. 27.29. so did his crucifiers; wee may call upon his name, Mat. 7.21. so did the hypocrites that said, Lord, Lord, and yet did not enter into the kingdome of heaven; we may confesse and be­leeve him, Luk. 8.28. Iam. 2.19. so doe the very divels in hell; we may give him our lips, our eyes, our tongues, our knees, our hands, and yet still our kingdome, our throne, our hearts may bee Satans. And all this is to make him but a mock-king as the Jewes did, when indeed we crucifie him.

Note thirdly, Christs Word and Spirit are stronger than all adverse opposition. This is his Glory that his kingdome commeth in unto him by way of Conquest, as Canaan unto Israel. Therefore at the very first erecting of his kingdome, when, in all presumption, it might most easily have beene crushed, he suffer'd his enemies to vent their utmost malice, and to glut themselves with the bloud of his people, that so it might appeare, that though they did fight against him, they Esai. 8.7-10. Dan. 2.44. Dan. 7.25, 26. Zech 12.3, 4. Esai. 31.8. could not pre­vaile against him, but that his counsell should still stand and flourish, and should consume, and breake in pieces [Page 288] all the kingdomes which set themselves against it: that they all should be affraid of the Ensigne of the Gospell, and should fly from it.

This jealousie of God for his Church may be seene, in frustrating the attempts, and pulling off the wheeles on which the projects which are cast against his Church doe move, as hee dealt with Pharaoh. Hee can dissolve the confederacies, shatter the counsels, cast a spirit of treachery, unfaithfulnesse, and mutinous affections into the hearts of his enemies, as hee did into the Midianites, and into the children of Ammon, Iudg 17.22. 2 Chr. 20.22, 23. Esai. 19.9.29▪ 14. Mic. 4.11, 12. Esai. 37.33, 34. Psal. 33.10, 11. Moab and Edom, when they gathered together against his people. He can infa­tuate their counsels, and make them the contrivers and artificers of their owne ruine, as we see in the consulta­tion of Rehoboam with his young men, and of Ieroboam in his idolatrous policy, and of Haman in his gallowes. He can defeat their expectations, and disannull their de­crees, and make his owne Counsell alone to stand.

But when all this is done, this is onely to rule in spight of his enemies. But besides this, his Kingdome fetcheth his enemies under, and in some sort ruleth over their con­sciences, and striketh them to the ground; maketh the divels in hell, the stoutest of all sinners to tremble, brea­keth the rockes asunder, affrighteth, judgeth, sealeth, hardeneth, Ier. 23 29. 2 Cor. 10.6. thresheth, revengeth the pride of men, and maketh them before-hand to taste the bitternesse of that damnation, which waketh over them, and commeth swiftly against them.

Let us take heed then of being Christs enemies, in op­posing the power and progresse of his word, the evidence and purity of his Spirit in the lives of men. It is but to make a combination to pull the Sunne out of heaven; or for a wave to contend with a rocke; for as the ruines of a house are broken on the things upon which they fall: so are the enemies of Christ, which gather together against his Church, Luk 20.18. and fall upon the rocke, at length ruined by [Page 289] their owne malice. Sampsons foxes were themselves burnt amongst the corne which they fired. The land brought forth corne the next yeere againe (and it may be more plentifully by reason of that fire) but the foxes never came up any more. Even so can the Lord deale with those enemies which waste and depopulate his Church, make them the authors of their owne utter con­fusion, and bring forth his Church with shouting, and with doubled graces.

Who then is the man that desireth tranquillitie of life, and securitie against all evill? Let him become a subject in this conquering kingdome, and cast himselfe under the banner and protection of Christ, and he can­not miscarrie. He that walketh uprightly, walketh surely. The Name of the Lord is a strong tower, the righteous fli­eth unto it and is safe. The Lord is a Sunne and a shield, a Fountaine of all good. Grace and Glorie will hee give, and no good thing will hee with-hold from them that walke uprightly: and a protection against all evill; I will not be affraid of ten thousand of men, saith the Prophet David, that compasse me about. When there is no light, nor issue, nor in nature possibility of escape, he can open a doore of deliverance, to relieve his Church. As a man in the kings high-way is under the kings protection: so in Christs way we are under his protection. Let us then never repine at the miscarriages of the world, nor mur­mure against the wise proceedings of God in the seve­rall dispensation towa [...]ds his Church on earth: when he punisheth, he doth it in measure, lesse than our sinnes de­served; and when we search and try our wayes, and re­turne unto him, hee knoweth how to worke his owne glory in our deliverance. Those stones which are appoin­ted for a glorious building are first under the saw, and the hammer, to be hewed and squared; and those Christi­ans in whom the Lord will take most delight, he usually thereunto fitteth by trials and extremities. Hee that is [Page 290] brought to tremble in himselfe, may with most confi­dence expect to rejoyce in God. Hab. 3.16.

Note fourthly, this is the honour of Christs kingdome to be a peaceable, quiet, and secure kingdome, not onely after the victory, but in the midst of enemies. This man, saith the Prophet of Christ, Mic. 5.5. shall be the peace, when the Assyrian, the enemie, is in the land. Wee have peace in him, when wee have tribulation in the world. Christ saith of himselfe, I came not to send peace but a sword; and yet the Apostle saith, Ioh. 16.33. That hee came, and preached peace to those which were afarre off, Mat. 10.34. Eph. 2.17. and to them which were neere. How shall these things be reconcil'd? Surely as a man may say of a Rocke, Nothing more quiet, because it is never stirr'd, and yet nothing more unquiet, because it is ever assaulted: so wee may say of the Church, No­thing more peaceable, because it is established upon a Rocke, and yet nothing more unpeaceable, because that rocke is in the midst of seas, windes, enemies, persecuti­ons. But yet still the Prophets Conclusion is certaine, The worke of righteousnesse is peace, and the effect of righ­teousnesse, Esai. 32.17. quietnesse and assurance for ever.

THe Prophet before shewed the Raigne of Christ over his ene­mies; hee now speaketh of his Raigne over his people, and de­scribeth what manner of sub­jects or souldiers Christ should have. I will not trouble you with varietie of expositions (oc­casioned by the many Meta­phors, and different translations) but give in a few words those which I conceive to be most literall and pertinent to the place.

Thy people] that is, those whom thou dost receive from thy Father, and, by setting up the standard and En­signe of thy Gospell, gather to thy selfe. Shall be willing] the word is willingnesses, that is, a people of great Wil­lingnesse and Devotion, or (as the originall word is else­where used, Psal. 119.108.) shall bee free will offerings [Page 292] unto thee. The Abstract being put for the Concrete, and the plurall for the singular, Eph. 4.8. Eph. 5.8. notes how exceeding forward and free they should be; as the Lord to signifie that his people were most rebellious, saith, that they were Rebellion it selfe, Ezek. 2.8. So then the mea­ning is, Thy people shall, with most readie and for­ward cheerefulnesse, devote, consecrate, and render up themselves to thy governement as a reasonable sa­crifice, shall bee of a most liberall, free, noble, and unconstrained spirit in thy service, they shall bee Vo­luntaries in the warres of thy Kingdome. In the Day of Thy Power, or Of thine Armies] by these words wee may understand two things, both of them aiming at the same generall sense: First, so as that [ Armies] shall bee the same with [ Thy people] be­fore; In the Day when thou shalt assemble thy Soul­diers together, when thou shalt set up thine Ensignes for them to seeke unto, that is, when thou shalt cause the preaching of thy Gospell to sound like a Trum­pet, that men may prepare themselves in armies to fight thy battels, then shall all thy people with great devotion and willingnesse gather themselves together under thy Colours, and freely devote themselves to thy militarie service. Secondly, so, as that by Power or Armies may bee meant the Meanes whereby this free and willing Devotion in Christs people is wrought: that is, when thou shalt send foorth the Rod of thy strength, when thou shalt command thy Apostles and Ministers to goe forth and fight against the kingdomes of Sinne and Satan, when thou shalt in the dispensation of thine Ordinances reveale thy Power and spirituall strength unto their Consciences, then shall they most willingly relinquish their former service, and wholly devote themselves unto thee, to fight under thy banners, and to take thy part against all thine enemies.

[Page 293] In the Beauties of Holinesse] This likewise wee may severally understand. Either, in thy Holy Church. Which may well so bee called with allusion to the Temple at Ierusalem, which is called The Beauty of Holinesse, Psal. 29.2. and a Holy and Beautifull house, Esai. 64.11. and a glorious high throne, Ier. 17.12. And hither did the tribes resort in troopes, as it were in armies, Psal. 84.7. to present their free will offerings, and celebrate the other services of the Lord. Or else wee may understand it Causally, thus; In the Day of thy Power, that is, when thou shalt reveale thy strength and Spirit, and in the Beauties of Holinesse, that is, when thou shalt reveale how exceeding beau­tifull, and full of lovelinesse thy Holy wayes and servi­ces are, then shall thy people bee perswaded with all free and willing devotion of heart to undertake them. Or lastly, thus; as the Priests who offered sacrifices to the Lord were cloathed with Holy and Beautifull garments; Exod. 28.2.40. or as those who in admiration of some noble Prince voluntarily follow the service of his warres, doe set themselves forth in the most complete furniture and richest attire as is fit to give notice of the noblenesse of their mindes: (for Iudg. 5.30. Curtius, lib. 3. & 5. vid. Bris­son. de Reg. Persarum, lib. 3. pag. 323. —& Tho. Demsteri. ad Rosin. Antiq. paralipom, lib. 10. cap. 1. Cant. 6.4.10. beautifull armor was want to bee esteemed the honor of an armie.) So they who willingly devote themselves unto Christ, to bee Souldiers and Sa­crifices unto him, are not onely armed with strength, but adorned with such inward graces, as make them Beau­tifull as Tirza, comely as Ierusalem, faire as the Moone, cle [...]re as the Sunne, and terrible as an armie with banners. All which three Explications meete in one generall, which is principally intended, that Holinesse hath all beauties in it, and is that onely which maketh a man lovely in the Eyes of Christ.

From the wombe of the morning: thou hast the dew of thy youth.] There is a middle point after those words, [ The Wombe of the Morning,] which may seeme to dis­joine the clauses, & make those words referre wholly to [Page 294] the preceding. In which relation, there might bee a dou­ble sense conceived in them. Either thus, In the Beauties of Holinesse, or in Holinesse very beautifull more than the Aurora or wombe of the morning, when shee is ready to bring forth the Sunne. And then it is a notable meta­phor to expresse the glorious beautie of Gods wayes. Or thus, thy people shall bee a willing people from the very wombe of the morning; that is, from the very first forming of Christ in them, and shining forth upon them, they shall rise out of their former nakednesse and secu­rity, and shall adorne themselves with the beautifull graces of Christs Spirit, as with cloathing of wrought gold, and rayment of needle-worke, and shall with glad­nesse and rejoycing, with much devotion and willing­nesse of heart bee brought unto the King, and present themselves before him as Voluntaries in his service. Psal. 45.13, 14, 15. But because the learned conceive that the middle point is onely a distinction for convenient reading, not a disjun­ction of the sense, I shall therefore rest in a more recei­ved exposition. Thy Children shall bee borne in great abundance unto thee, by the seed of thy word, in the wombe of the Church, as soone as the morning, or sunne of righteousnesse shall shine forth upon it. As the dew is borne out of the coole morning aire as out of a wombe, distilling down in innumerable drops upon the earth; so thine elect shall bee borne unto thee, by the preaching of thy word and first approach of thy heavenly light, in innumerable armies. And this explication is very suteable to the harmonie of Holy Scripture, which useth the same metaphors to the same purpose in other places. Mic. 5.7. Revel. 22.16. Luk. 2.78. Mal. 4.2. Rom. 13.12. 1 Iohn 2.8. The Remnant of Iacob, saith the Prophet, shall bee in the mid­dest of many people as a dew from the Lord. And Christ is called the Bright-morning-starre, and the Day-spring, and the Sunne of Righteousnesse, and time of the Gospell is called the time of Day, or the approach of Day. So that, from the wombe of the morning, is from the heavenly [Page 295] light of the Gospell, which is the wing or beame wherby the Sunne of Righteousnesse revealeth himselfe, and breaketh out upon the world, as the rising Sunne, which rejoyceth like a Giant to runne his race, shall the succes­sion increase, and armies of the Church of God bee con­tinually supplied.

The words thus unfolded doe containe in them a lively Character of the subjects in Christs spirituall King­dome. Described first by their Relation to him, and his propriety to them, Thy People. Secondly, by their pre­sent condition, intimated in the word, Willing, or Volun­taries, and (if wee take [ Thy People] and [ Armies] for Synonymous termes. The one notifying the order and quality of the other) expressed in the Text, and that is, to bee military men. Thirdly, by their through and uni­versall resignation, subjection, and devotednesse unto him. For when he conquereth by his word, his conquest is wrought upon the wills and affections of men. Victor­que volentes Per populos dat jura. Thy people shall bee wil­ling. The ground of which willingnesse is further added, (for so chiefly I understand those words) The Day of thy Power. So that the willingnesse of Christs subjects is effected by the power of his grace and Spirit in the reve­lation of the Gospell. Fourthly, By their honorable at­tire, and military robes, in which they appeare before him, and attend upon him, In Beauties of Holinesse, or in the various and manifold graces of Christ as in a gar­ment of diverse colours. Fiftly and lastly, by their age, multitudes, and manner of their birth; They are the Dew of the morning, as many as the small drops of dew, and they are borne to him out of the wombe of the morning, as dew is generated, not on the earth, but in the aire, by a Heavenly calling, and by the shining of the morning-starre, and day-spring upon their consciences. Yee are all the Children of light, saith the Apostle, and the Children of the day; wee are not of the night, nor of darknesse, 1 Thess. 5.5.

[Page 296]I said before, that I approve not the mincing and crum­bling of Holy Scriptures. Yet in these parts of them, which are written for models and summaries of Chri­stian Doctrine, I suppose there may bee weight in every word, as in a rich Iewell there is worth in every sparkle. Here then first wee may take notice of Christs Propriety to his people. [ Thy people] All the Elect and Belee­vers doe Matth. 1.21. Ioh. 10.3. Cant. 2.16.7.10. belong unto Christ. They are His People. They are his Owne sheepe. There is a mutuall and reciprocall propriety between him and them. I am my beloveds, and my beloved is mine. His desire is towards mee. His, I say, not as hee is God onely, by a right of inseparable domi­nion as wee are his creatures. For all things were Col. 1.16, 17. Rom. 9.5. crea­ted by him and for him. And hee is over all, God blessed for ever. Nor his onely as hee is the Heb. 1.2, 3.2.7, 8. first-borne and the heire of all things. In which respect hee is Lord of the Angels, and God hath set him over all the workes of his hands. But as he is the mediator and head in his Church. In which respect the faithfull are his by a more peculiar propriety. Esai. 63.19. Wee are thine, thou never barest rule over them, they were not called by thy name. The Devils are his Vassals. The wicked of the world his prisoners. The faithfull onely are his subjects and followers. His Iewels, his Friends, his Brethren, his Sonnes, his Members, his Spouse. His, by all the relations of intimatenesse that can bee named.

Now this Propriety Christ hath unto us upon severall grounds. First, by Constitution and Donation from his Father. Act. 2.36. Eph. 1.22. Psal. 2.8. Esai. 8.18. Ioh. 17.6. God hath made him Lord and Christ. Hee hath put all things under his feete, and hath given him to bee Head over all things to the Church. Aske of mee and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Behold, I and the Children whom thou hast given mee. Thine they were, and thou gavest them to mee. For as in regard of Gods Iustice we were bought by Christ in our redemp­tion, [Page 297] so in regard of his love wee were given unto Christ in our election, that hee might redeeme us.

Secondly, by a right of purchase, treaty, and covenant betweene Christ and his Father. For wee, having sold away our selves, and being now in the enemies posses­sion, could not bee restored unto our primitive estate without some intervening price to redeeme us. There­fore saith the Apostle, hee was made under the Law, Gal. 4.5. 1 Cor. 6.20. Tit. 2.14. Heb. 7 22. Rom. 3.25. [...], that hee might Buy out those that were under the Law. And againe, yee are Bought with a price. Hee was our surety, and stood in our stead, and was set forth to declare the righteousnesse of God. God dealt in grace with us, but in justice with him.

Thirdly, by a right of conquest and deliverance. Hee hath plucked us out of our enemies hands, hee hath dis­possessed and spoiled those that ruled over us before, he hath delivered us from the power of Satan, and transla­ted us into his owne Kingdome; wee are his free men, Luk. 11.22. Esai. 26.13, 14, 15. Ingratus Liber­tus qui Patrono non praestat obse­quium. Iosh. 9.26, 27. hee onely hath made us free from the Law of sinne and death, and hath rescued us as spoiles out of the hands of our enemies, and therefore wee are become his servants, and owe obedience unto him as our Patron and deli­verer. As the Gibeonites when they were delivered from the sword of the children of Israel, were thereupon made hewers of wood, and drawers of water for the congregation: So wee being rescued out of the hands of those tyrannous Lords which ruled over us, doe now owe service and subjection unto him that hath so merci­fully delivered us. Rom. 6.18.7.6. Being made free from sinne (saith the Apostle) ye become the Servants of Righteousnesse. And, wee are delivered from the Law, that being dead wherin we were held, that wee should serve in newnesse of Spirit. And againe, 2 Cor. 5.15. Hee died for all that they which live should not henceforth live unto themselves, but unto him which died for them and rose againe.

Fourthly, by covenant and stipulation. I entred into [Page 298] covenant with thee, and thou becamest mine. Therefore in our Baptisme we are said to bee Baptized into Christ, and to put on Christ, Ezek. 16.8. Rom. 6.3, 5. Gal. 3.27. Act. 19.5. and to bee Baptized into his name, that is, wholy to consecrate and devote our selves to him as the servants of his family. Therefore they which were Baptized in the ancient Socrat. Hist. lib. 7. cap. 17. Laurent. de la Bar. in Tertull. lib. de Coron. milit. cap 1. Ambros. Tom. 4. lib. de iis qui mysterijs ini­tiantur, cap. 7. Church were wont to put on white rayment, as it were the Liverie and Badge of Christ, a Testimony of that purity and service which therein they vowed unto him. And therefore it is that wee still retaine the ancient forme of vow, promise, or pro­fession in Baptisme, which Tertull. de Co­rona milit. cap. 3. & de spectacu­lis, cap 4. Am­bros. To. 4. de Sa­cram. lib. 1. c. 2. Basil. Mag. To. 2. de Spir. Sancto. cap. 11. Nid. Brisson. Com­ment. in lib. Do­minico, &c. pag. 137. was to renounce the Devill, and all his works, the world, with the pompe, luxury and pleasures thereof. And this is done in a most solemne and deliberate manner by way of answere to the que­stion and demand of Christ. For which purpose S. Pe­ter calleth Baptisme 1 Pet. 3.21. [...]. The An­swere, or the interrogative triall of a good conscience to­wards God. Hee that conformeth himselfe to the fa­shions, and setteth his heart upon the favors, preferment, empty applause, and admiration of the world, that liveth Eph. 2.2. [...], according to the rules and courses and sinfull maximes of worldly men, in such indifferency, com­pliancie and connivence as may flatter others and delude himselfe; he that is freely and customarily over-rul'd by the temptations of Satan, that yeeldeth to loosnesse of heart, to vanity of thoughts, lusts of eye, pride of life, luxury, intemperance, impurity of minde or body, or any other earthly and inordinate affection, is little better in the sight of God than a perjured, & a runnagate person, flinging off from that service unto which hee had bound himselfe by a solemne vow, and robbing Christ of that interest in him which by a mutuall stipulation was a­greed upon.

Lastly, by the vertue of our communion with him, and participation of his grace and fulnesse. All that wee are in regard of Spirit and life is from him, 2 Cor. 12.11. Wee are nothing [Page 299] of our selves. And wee Ioh. 15.5. can doe nothing of our selves. All that wee are is from the grace of Christ. 1 Cor. 15.10. By the grace of God I am what I am. And all that wee doe is from the grace of Christ, Phil. 4.13. I am able to doe all things through Christ that strengthneth mee. As when we doe evill, Rom. 7 20. it is not wee our selves, but sinne that dwelleth in us: So when wee doe good, it is Gal. 2.20. not wee, but Christ that liveth in us. So that in all respects wee are not our owne, but his that died for us.

Now this being a point of so great consequence, need­full it is that wee labor therein to try & secure our selves that wee belong unto Christ. Esai 29.13. For which purpose wee must note that a man may belong unto Christ two man­ner of wayes: First, by a meere Externall profession. So all in the visible Church that call themselves Christians, are his, and his word and oracles theirs. In which respect they have many priviledges, (as the Apostle sheweth of the Iewes.) Yet notwithstanding such men continuing unreformed in their inner man, are neerer unto cursing than others, and subject unto a sorer condemnation, for despising Christ in his word, and Spirit, with whom in their Baptisme they made so solemne a covenant. For God will not suffer his Gospell to be cast away, Esai. 55.10, 11. but will cause it to prosper unto some end or other, either to save those that beleeve; or to cumulate the damnation of those that disobey it. Hee will be more carefull to cleanse his garner, and to purge his floore, Luk. 3.17. than of other empty and barren places. A weed in the garden is in more dan­ger of rooting out than in the open field. Such belong unto Christ, no otherwise than Ivy to the tree unto which it externally adheres. Secondly, a man may belong unto Christ by Implantation into his Body: Which is done by faith. But here wee are to note that as some branches in a tree have a more faint and unprofitable fellowship with the roote than others; as having no fur­ther strength than to furnish themselves with leaves, but [Page 300] not with fruit: so, according unto the severall vertues or kindes of faith, may the degrees of mens in grafture into Christ bee judged of. Iam. 2 26. There is a dead, unoperative faith, which like Adam after his fall hath the nakednesse thereof covered onely with leaves, with meere formall & hypocriticall conformities. And there is an unfained, lively, 1 Tim. 1.5. and effectuall faith; which is availeable to those purposes for which faith was appointed, namely to ju­stifie the person, to purifie the heart, to quench tempta­tions, to carry a man with wisedome and an unblame­able conversation through this present world, to worke by love, to grow and make a man abound in the service of the Lord. And this distinction our Savior giveth us, That there are some branches in him which beare not fruit, and those he taketh away: Ioh. 15.2. And others which beare fruit, and those hee purgeth that they may bring forth more. Those onely are the branches, which hee desires to owne.

And thus to belong unto Christ is that onely which maketh us [...] and [...]. A purchased, a peculiar people unto him. And there are severall wayes of evidencing it. I will onely name two or three, and most in the Text. First, wee must know that Christ is a Morning-starre, a Sunne of Righteousnesse, and so ever comes to the soule with selfe-evidencing properties. Vnto him belongeth that royall prerogative, to write Teste Meipso in the hearts of men, to bee himselfe the witnesse to his owne Acts, purchases, and covenants. Therefore his Spirit came in tongues of fire, and in a mighty winde, all which have severall wayes of manifesting themselves, and stand not in need of any borrowed or forraigne con­firmations. If Christ then bee in the heart hee will dis­cover himselfe. His Spirit is the Originall of Grace and strength, as concupiscence is of sinne. It is a seed in the heart which will spring up and shew it selfe. And therefore as lust doth take the first advantage of the [Page 301] faint and imperfect stirrings of the reasonable soule in little infants, to evidence it selfe in pride, folly, stubbor­nesse, and other childish sinnes: So the Spirit of grace in the heart cannot lie dead, but will worke, and move, and as a Spirit of burning by the light, heate, purging, com­forting, inflaming, combating vertue which is in it, make the soule which was barren, and settled on the lees, and unacquainted with any such motions before▪ stand ama­zed at its owne alteration, and say with Rebekah, If it bee so, why am I thus? Externals may bee imitated by art; but no man can paint the soule or the life, or the sense and motion of creature. Now Christ and his Spirit are the internall formes, and active principles in a Christian man, Christ liveth in us, when Christ who is our Life shall appeare, &c. Therefore impossible it is that any hy­pocrite should counterfeite, and by consequence obscure those intimate and vitall workings of his grace in the soule, whereby hee evidenceth himselfe thereunto. It is true, a man that feareth the Lord may walke in dark­nesse, and be in such discomforts as he shall see no light; and yet even in that condition Christ doth not want properties to evidence himselfe, in tendernesse of con­science, feare of sinne, striving of Spirit with God, close­nesse of heart and constant recourse to him in his word, and the like; onely the soule is shut up and overclowded that it cannot discerne him. Eph. 1.14. 1 Ioh. 4.3. The Spirit of Christ is a Seale, a witnesse, an earnest, an hansell, a first fruit of that fulnesse which is promised hereafter. It is Christs owne Spirit, and therefore fashioneth the hearts of those in whom it is unto his heavenly image, to long for more comprehension of him, for more conformity unto him, for more intimacie and communion with him, for more grace, wisedome, and strength from him; it turneth the bent and course of the soule from that earthly and sen­suall end unto which it wrought before, as a good branch having been ingrafted into a wild stock con­verteth [Page 304] the sappe of a Crab into pleasant fruit.

Againe, if a man be one of Christs people, then there hath a day of power passed over him, the sword of the Spirit hath entred into him, hee hath beene conquered by the rod of Christs strength, he hath felt Iohns axe laid to the root of his conscience, and hath beene perswaded by the terrour of the Lord; for the comming of Christ is with shaking: the conscience hath felt a mightie ope­ration in the Word, though to other men it hath passed over like emptie breath; for the Word worketh effectu­ally in those that beleeve, and bringeth about the purpo­ses for which it was sent. To those that are called it is the power of God, 1 Cor. 1.22.

Againe, where Christ comes, he comes with beautie and holinesse, Ezek. 16.9.14. those who lay in their bloud and pollutions before bare & naked, are made exceeding beautifull, and renowned for their beauty, perfect through the comelines which he puts upon them. Esay 61.3. He comes unto the soule with beauty and pretious oile, and garments of praise, that is, with comfort, joy, peace, healing, to present the Church a Holy Church without spot or wrinckle to his Father.

Lastly, where Christ commeth, he commeth with a wombe of the morning, Iohn 7.38.15.2. with much light to acquaint the soule with his truth and promises; and with much fruit­fulnesse, making the heart, which was barren before, to flow with rivers of living water, Cant. 4.2. to bring forth fruit more and more, and to abound in the workes of the Lord. Esay 32.15. These are the particular evidences of our belong­ing to Christ in the Text, and by these we must examine our selves. Rom. 7.4. Doe I finde in my soule the new name of the Lord Iesus written, that I am not onely in title, but in truth a Christian? Doe I finde the secret nature and fi­gure of Christ fashioned in mee, swaying mine heart to the love and obedience of his holy wayes? Doe I heare the voice, and feele the hand and judicature of his bles­sed Spirit within me, leading me in a new course, orde­ring [Page 305] mine inner man, sentencing and crucifying mine earthly members? Am I a serious and earnest enemie to my originall lusts, and closest corruptions? Doe I feele the workings and kindlings of them in mine heart with much paine and mourning, with much humiliation for them, and deprecation against them? Is Christ my cen­ter? Doe I finde in mine heart a willingnesse to be with him, as well here in his word, wayes, promises, directi­ons, comforts, yea, in his reproches and persecutions, as hereafter in his glory? Is it the greatest businesse of my life to make my selfe more like him, to walke as he also walked, to be as he was in this world, to purifie my selfe even as he is pure? Hath the terrour of his wrath per­swaded me, and shaken my conscience out of its carnall securitie, and made me looke about for a refuge from the wrath to come, and esteeme more beautifull than the morning brightnesse the feet of those who bring glad tidings of deliverance and peace? Hath his Gospell an effectual seminall vertue within me to new forme my na­ture and life daily unto his heavenly Image? Is it an in­grafted word which mingleth with my conscience, and hideth it selfe in my heart, actuating, determining, mo­derating, and over-ruling it to its owne way? Am I cleansed from my filthinesse, carefull to keepe my selfe chaste, comely, beautifull, a fit spouse for the fairest of ten thousand? Doe I rejoyce in his light, walking as a childe of light, living as an heire of light, going on like the Sunne unto the perfect day labouring to abound al­wayes in the work of the Lord? Then I may have good assurance that I belong unto Christ. And if so, that will be a seminary of much comfort to my soule.

For first, if we are Christs, then he careth for us, for propriety is the ground of care. Hee that is an hireling, Ioh 10.12, 13, 14. saith our Saviour, and not the shepherd, whose owne the sheepe are not, seeth the wolfe comming, and leaveth the sheepe, &c. Because hee is an hireling he careth not for the [Page 306] sheepe. But I am the good Shepherd, and know my sheepe, and am knowne of mine, Ezek. 34.11-15. because they are mine, therefore I am carefull of them. He watcheth over us, he searcheth and seeketh us out in our stragglings, and feedeth us. This is the principall argument we have to beleeve, that God will looke upon us for good, notwithstanding our manifold provocations, because he is pleased to owne us, and to take us as his owne peculiar people. Though the Church be full of ruines, Heb. 3.5, 6. yet because it is his own house, he will repaire it; Ezek. 16.8, 9. though it be blacke aswell as comely, yet because it is his owne Spouse, he will pitie and che­rish it; Ezek. 15.5. though it bring forth wilde grapes, and bee in­deed meet for no worke, yet because it is his owne vine, planted by his owne right hand, Psal. 80.15. and made strong for himselfe, he will therefore be carefull to fence and prune it. This is the onely argument we have to prevaile with God in prayer, that in Christ we call him Father, wee present our selves before him, Esay 63.8-19. as his owne, we make men­tion of no other Lord or name over us, and therefore he cannot deny us the things which are good for us. Esay 26.13.

Secondly, if wee are Christs, then hee will certainely purge us, and make the members suteable to the head. I sware unto thee, and entred into covenant with thee, saith the Lord, Ezek. 16.8, 9. and thou becamest mine, and immediately it followes, then washed I thee with water, yea, I through­ly washed away thy bloud from thee. Iohn 15.2. Every branch in [...]e that beareth fruit, he purgeth it, that it may bring forth more fruit. Tit. 2.14. He purifieth to himselfe a peculiar peo­ple: If wee be his peculiar people, and set apart for him­selfe (as the Prophet David speakes) he will undoubted­ly purifie us; Psal. 4 3. that we may be honourable vessels, sancti­fied and meet for the M [...]sters use, and prepared unto every good worke. He will furnish us with all such sup­plies of the spirit of grace, 2 Tim. 2.21. as the condition of that place in his body requires, in the which he hath set us. Grace and glory will he give, and no good thing will he with­hold [Page 307] from those who walke uprightly, our proprietie to Christ giveth us right unto all good things: All is yours, and you are Christs.

Thirdly, if we are Christs, then he will spare us. This was the argument which the Priest was to use betweene the Porch and the Altar, Spare thy people, O Lord, Ioel 2.17, 18. and give not thine heritage to reproch. Then will the Lord be jealous for his Land, and pitie his people. Exod 32.12. Numb. 14.13. Esay 64.9. Malac. 3.17. They shall be mine, saith the Lord, in the day that I make up my jewels; and I will spare them, as a man spareth his owne sonne that serveth him. Of my servant, to whom I give wages for the merit of his worke, not out of love or grace, I expect a service proportionable to the pay hee receives: But in my childe I reward not the dignity of the worke, but onely the willingnesse, the loving and obedient disposition of the heart; and therefore I passe over those failings and weaknesses which discover them­selves for want of skill or strength, and not of love, prai­sing the endevours, and pardoning the miscarriages. Thus doth the Lord deale with his children.

Fourthly, if we be Christs he will pray for us, I pray not for the world, but for them which thou hast given me, Iohn 17.9, 10. for they are thine; and all mine are thine, and thine are mine, &c. so that wee shall be sure to have helpe in all times of need, Iohn 11.42. because we know that tho Father heareth his Sonne alwayes; and those things which in much feare, weaknesse, and ignorance we aske for our selves, if it bee according to Gods will, and by the dictate and mouth of the Spirit in our heart, Christ himselfe in his intercession demandeth for us the same things. And this is the ground of that confidence which we have in him, 1 Iohn 5.14. that if wee aske any thing according to his will hee heareth us, and we have the petitions that we desire of him: For as the world hateth us, because it hateth him first; so the Fa­ther loveth and heareth us, because he loveth and hea­reth him first.

[Page 308]Fifthly, if wee be Christs, then hee will teach us, and commune with us, and reveale himselfe unto us, and lead us with his voice. He calleth his owne sheepe by name, and leadeth them, Iohn 10.3, 4. and putteth them forth, and goeth be­fore them. Because Israel was his owne people, there­fore he shewed them his words. Psal. 147.19. Iohn 8.17. The Law was theirs, and the Oracles theirs, when hee entreth into covenant with a people, that they become his, then he writeth his Law in their hearts, and teacheth them. This is the Pro­phet Davids argument, Psal. 119.125. I am thy servant, give me under­standing: Because I am thine in a speciall relation, there­fore acquaint me with thee in an especiall manner. The earth is full of thy mercy, Vers. 64. there is much of thy goodnesse revealed to all the nations of the world, even to those that are not called by thy name: but as for mee whom thou hast made thine owne by a neerer relation, let mee have experience of a greater mercy, Teach mee thy Statutes.

Ier. 30.10, 11.Sixthly, if we be his, he will chastise us in mercy, and not in fury, though he leave us not altogether unpuni­shed, yet he will punish us lesse than our iniquities de­serve; he will not deale with us as with others: Though I make a full end of all nations whither I have driven thee, Ezra 9.13. yet I will not make a full end of thee, Qui trucidat non considerat quemadmodum laniat, qui cu­rat, consider at quemadmodum secat. Aug. but I will correct thee in measure. I will correct thee to cure, but not to ruine thee.

The second thing considered in the words, was the Present condition of the people of Christ, which was to be military men, to joyne with the armies of Christ against all his enemies. As he was, so must we be in this world; no sooner was Christ consecrated by his solemne Bap­tisme unto the worke of a Mediatour, but presently hee was assaulted by the Tempter: And no sooner doth any man give up his name to Christ, and breake loose from that hellish power under which hee was held, but pre­sently Pharaoh and his hoasts, Satan and his confede­rates [Page 309] pursue him with deadly fury, and powre out flouds of malice and rage against him. Hell and death are at truce with wicked men, Esay 28.15. there is a covenant and agreement betwixt them, Satan holdeth his possession in peace: Luke 11.21. but when a stronger than he commeth upon, and overcom­meth him, there is from that time implacable venom [...] and hostility against such a soule; the malice, power, policie, stratagems, and machianations of Satan; the lusts and vanities, the pleasures, honours, profits, perse­cutions, frownes, flatteries, snares of the wicked world: the affections, desires, inclinations, deceits of our owne fleshly hearts, will ever plie the soule of a Christian, and force it to perpetuall combates.

There is in Satan an everlasting enmitie against the glory, mercy, and truth of God, against the power and mystery of the Gospel of Christ. This malice of his exer­ciseth it selfe against all those that have given themselves to Christ, whose Kingdome he mightily laboureth to de­molish: by his power persecuting it, by his craftinesse and wily insinuations undermining it; by his vast know­ledge and experience in palliating, altering, mixing, pro­portioning, and measuring his temptations and spirituall wickednesse in such manner, as that he may subvert the Church of Christ, either in the purity thereof, by corrup­ting the doctrine of Christ with heresie, and his worship with idolatrie and superstition; or in the unity thereof, by pestering it with schisme and distraction; or in the liberty thereof, by bondage of conscience, or in the pro­gresse and inlargement thereof, endevouring to blast and make fruitlesse the ministery of the Gospell. And this malice of Satan is wonderfully set on and encouraged both by the corruption of our nature, those armies of lusts and affections which swarme within us, entertaining, joyning force, and co-operating with all his suggestions; disheartning, reclaiming, and pulling backe the soule when it offers to make any opposition; and also by the [Page 310] men, and materials of this evill world. By the examples, the threats, the interests, the power, the intimacie, the wit, the tongues, the hands, the exprobrations, the per­secutions, the insinuations and seductions of wicked men. By the profits, the pleasures, the preferments, the accep­tation, credit and applause of the world.

By all which meanes Satan most importunately pur­sueth one of these two ends, either to subvert the godly by drawing them away from Christ to apostacie, formali­tie, hypocrisie, spirituall pride, and the like, or else to Discomfort them with diffidence, doubts, sight of sinne, opposition of the times, vexation of spirit, and the like afflictions. And these oppositions of Satan meet with a Christian in every respect or consideration, under which he may be conceiv'd: consider him in his spirituall estate, in his severall parts, in his temporall relations, in his Acti­ons or imployments; and in all these Satan is busie to over­turne the Kingdome of Christ in him. In his spirituall estate, if he be a weake Christian, he assaulteth him with perpetuall doubts and feares touching his election, con­version, adoption, perseverance, christian liberty, strength against corruptions, companies, temptations, persecuti­ons, &c. if he be a strong Christian, he laboureth to draw him unto selfe-confidence, spirituall pride, contempt of the weake, neglect of further proficiencie, and the like. There is no naturall part or facultie which is not aimed at likewise by the malice of Satan, for Christ when hee comes, takes possession of the whole man, and therefore Satan sets himselfe against the whole man. Corporeall and sensitive faculties tempted either to sinfull represen­tations, letting in and transmitting the provisions of lust unto the heart, by gazing and glutting themselves on the objects of the world: or to sinfull executions, finishing and letting out those lusts which have beene conceived in the heart. The phantasie tempted by Satanicall inje­ctions and immutations to be the forge of loose, vaine, [Page 311] unprofitable, and uncleane thoughts. The understanding to earthly wisdome, vanity, infidelity, prejudices, mis­perswasions, fleshly reasonings, vaine speculations and curiosities, &c. The will to stiffenesse, resistance, dislike of holy things, and pursuite of the world. The consci­ence to deadnesse, immobilitie, and a stupid benummed­nesse, to slavish terrours and evidences of hell, to super­stitious bondage, to carnall securitie, to desperate con­clusions. The affections to independence, distraction, excesse, precipitancie, &c. In temporall conditions, there is no estate of health, wealth, peace, honor, estimation, or the contraries unto these: no relation of husband, father, magistrate, subject, &c. unto which Satan hath not such suteable suggestions, as by the advantage of fleshly cor­ruptions may take from them occasion to draw a man from God. Lastly, in regard of our actions and imploy­ments, whether they be Divine, such as respect God, as acts of pietie, in reading, hearing, meditating, and study­ing his Word, in calling upon his name, and the like, or such as respect our selves, as acts of temperance and so­briety, personall examinations, and more particular ac­quaintance with our owne hearts: or such as respect o­thers, as acts of righteousnesse, charity, and edificati­on. Or whether they be actions naturall, such as are re­quisite to the preservation of our being, as sleepe and diet: or actions civill, in our callings or recreations, in all these Satan laboureth either to pervert us in the perfor­mance of them, or to divert us from it. There is then no condition, facultie, relation, or action of a Christian man, the which is not alwayes under the eye and envy of a most raging, wise, and industrious enemie. And therefore, great reason there is, that Christians should be Military men, well instructed in the whole armour of God, that they may be able to stand against the wiles of the Devill, and to quench all his firy darts. It is our calling to wrestle against principalities and powers, and [Page 312] spirituall wickednesses in high places, to resist the devill, to strive against sinne, to mortifie earthly members, to destroy the body of sinne, to denie our selves, to contra­dict the reasonings of the flesh, to checke and controule the stirrings of concupiscence, to resist and subdue the de­sires of our evill hearts, to withstand and answere the as­saults of Satan, to out-face the scornes, and despise the flatteries of the present world, in all things to endure hardnesse as the souldiers of Iesus Christ. Our cause is righteous, our captaine is wise and puissant, our service honourable, our victory certaine, our reward massie and eternall, so that in all respects great encouragements we have to be voluntaries in such warre, the issue whereof is our enemies perdition, our Masters honour, and our owne Salvation.

The third thing observed was the through and uni­versall Resignation and devotednesse of Christs people unto him. Thy people shall be willing, or a people of great devotion in the day of thy Power. From whence I shall gather two observations: First, They that belong unto Christ as his people are most throughly and wil­lingly subject unto his government, doe consecrate, resigne, and yeeld up their whole soules and bodies to serve in his warres against all his enemies. For the distinct un­derstanding of which point we are to observe first, that by nature wee are utterly unwilling to be subject unto Christ. Rom. 8.7, 8, 10. The carnall minde is enmitie against God, it is not subject to the Law of God, neither indeed can bee. For if Christ be over us, the body of sinne must dye; it once crucified him, and he will be reveng'd upon it. By nature wee are willingly subject unto no Law, but the Law of our members, Mal. 3.17. 1 Sam. 15.23. nor to no will, but the will of the flesh; full of contumacie, rebellion, and stoutnesse of spirit against the truth and beauty of the word or wayes of God. The Love of corrupted nature is whol­ly Eccles. 8.11. Prov. 14.14. set upon our owne wayes, as an Ier. 2.24.8.6. Hos. 4.16. untamed heifer, [Page 313] or a wilde asse; men Ier. 2.20. wander, and Ier. 31.22. goe about, and Esai. 57.10. wearie themselves in their full compasse and swinge of lust, and will not be turned. And therefore it is that they bid God Iob 21.14. depart from them, and desire not the know­ledge of his wayes, that they leave the paths of upright­nesse, that having Deut. 32.5. crooked hearts of their owne, they labour likewise to pervert and Gal. 1.7. 2 Pet. 3.16. make crooked the Go­spell of Christ, that they may from thence steale coun­tenance to their sinnes, contrary to that holy affection of Psal. 5.8. David, Make my way strait before me, that they Mal. 1.13. snuffe and rage, and Nehem. 9.29. pull away the shoulder, and Act. 7.51. fall back­ward, and Act. 7.39. thrust away God from them. And hence it is that men are so apt to cavill, and foolishly to charge the wayes of God; first, as grievous wayes; too full of au­sterity, narrownesse and restraint. Matth. 25.24 I knew that thou wert an austere man; and this is an Ioh. 6.60. hard saying, who can beare it? Amos 7.10. The land is not able to beare all his words. Prov. 22.13. There is a Lion in the way, a certaine damage and unavoidable mischiefe will follow me if I keepe in it. Thus as Num. 13.31.14.1, 4. Nehe. 9.16, 17. Israel when they heard of Giants and sonnes of Anak, had no heart to Canaan, but cried, and whined, and rebelled, and mutined, and in their heart turned back into Egypt, that is, had more will to their owne bondage, than to Gods Promise: so when a naturall man heares of wal­king in a narrow way with much exactnesse and circum­spection, that come what baite of preferment, pleasure, profit or advantage will, yet hee must not turne to the right hand or to the left, nor commit the least evill for the greatest good: that as the people in the wildernesse were to goe onely where the cloud and pillar of Gods presence led them, though hee carried them through gi­ants, terrours, and temptations: so a Christian must re­solve to follow the Lambe whither soever he goeth; He Ier. 11.10. then turneth backe to his iniquities, and refuseth to heare the words of the Lord. Secondly, as unprofitable wayes: Psal. 4.6. for who will shew us any good, is the onely lan­guage [Page 314] of carnall men: Iob 21.17. What can the Almighty doe for us, say the wicked in Iob? Mal. 3.14, 15. It is in vaine to serve God, what profit have we that we have kept his ordinances, &c? If we must take our conscience along in all the businesses of our life, there will be no living in the world; notwith­standing Mic. 2.7. 1 Tim. 4.8. 1 Sam. 2.30. the Lord saith, that his words doe good to those that walke uprightly, that godlinesse hath the Promises even of this life; that God will honour those that honor him. Thirdly, as Ezek. 18.25. unequall, and unreasonable wayes, as a 1 Pet. 4.4. Esai. 8.18. Zech. 3.8. 1 Cor. 1.21. strange, a mad, and a foolish strictnesse, rather the me­teor of a speculative braine, than a thing of any reall ex­istence, rather votum than veritas, a wish or figment, than a solid truth. And from such prejudices as these men grow to wrestle with the Spirit of Christ, to with­stand his motions, to quench his suggestions, and to dis­pute against him. Hos. 4.4. This people are as they that strive with the priest, such a bitter and unreconcileable enmity there is betweene the two seeds.

Secondly, we may observe, that notwithstanding this naturall aversenesse, yet many by the Power of the Word are wrought violently and compulsorily to tender some unwilling services to Christ, by the spirit of bondage, by the feare of wrath, by the evidences of the curse due to sinne, and by the wakefulnesse of the conscience. Ier. 2.27. Hos. 5.5, 6. 2 King. 17.25, 26. They have turned their backe unto me, and not their face, saith the Lord; that notes the disposition of their will. But in the time of their trouble, they will say, Arise and save us, that notes their compulsorie and unnaturall devotion. They shall goe with their flockes and their heards, that is, with their pretended sacrifices, and externall ceremonies to seeke the Lord; but they shall not finde him; hee hath withdrawne himselfe. As when the Lord sent Lions amongst the Samaritanes, then they sent to enquire after the manner of his worship, fearing him, but yet still ser­ving their owne Gods. But this compulsory obedience doth not proceed from Qui gehennas metuit, non pec­care metuit, sed ardere, ille autē peccare metuit, qui peccatum ip­sum sicut gehen­nas odit. Aug. Epi. 144. In ipsa intus voluntate peccat, qui non voluntate, sid [...]i­more non peccat, Idem con. 2. Ep [...]. Pelag. li. 1. cap. 9. & lib. 2. cap. 9. Non sicut feram & timeo & odi, ita etiam patrem vereor quem ti­meo & amo. Cle. Alex. strom.li. 2. a feare of sinne but a feare of [Page 315] hell. And that plainely appeares Aug de Natur. & Grat. cap. 57. cont. 2. ep Pelag. l. 3. c. 4. & To 4 li. de Spi. & lit. cap. ult. in the readinesse of such men to apprehend all advantages for enlarging themselves, and in making pretences to flinch away and steale from the Word of Grace, in consulting with car­nall reason to silence the doubts, to untie the knots, and to breake the bonds of the conscience asunder, and to turne into every diverticle which a corrupted heart can shape, in taking every occasion and pretext to put God off, and delay the payment of their service unto him. Thus Felix Act. 24.25. when he was frighted with the discourse of Saint Paul put it off with pretence of some further con­venient season; and the Hag. 1.2. unwilling Jewes in the time of reedifying the temple at Jerusalem, This people say the time is not come, the time that the Lords house should bee built; in slighting the warnings and distinguishing the words of Scripture out of their spirituall and genuine puritie, and so Ier 5.12, 13.6.10. belying the Lord, and saying, It is not he. The word of the Lord, saith the Prophet, is to them a re­proach, they have no delight in it, that is, they esteeme me when I preach thy words unto them rather as a slande­rer than as a Prophet: Wouldest thou then know the nature of thy devotion? Abstract all conceits of dan­ger, all workings of the spirit of bondage, the feare of wrath, the preoccupations of hell, the estuations and sweatings of a troubled conscience, and if all these be­ing secluded, thou Nec si per hypo the sin d Deo po testalē acceperu [...]acundi [...]a quae sunt prohi [...]ita [...] ­tra ullan. [...]aena [...]: — sed [...] per­suasum habae [...] ▪ fore, ut Deum lat [...]ant quae ge­rit, in anim [...]m u [...]quam inda [...] ­ut aliqu [...]d [...] prae [...]er [...] A [...] x. [...]om. l. 4. canst still afford to dedicate thy selfe to Christ, and be greedily ambitious of his image, that is an evident assurance of an upright heart.

Thirdly, we may observe, that by the Power of the Word there may yet be further wrought in naturall men a certaine Velleit [...]e, a languide and incomplete will, Vi [...]. Aquin▪ [...] 3. qu 21. art. 4. [...]. Semis▪ [...] at (que) [...] & [...] volu [...] ­tatem, &c [...]ug confess▪ l 8 c 8. bounded with secret reservations, exceptions, and con­ditions of its owne, which maketh it upon every new occasion mutable and inconstant. When Ier. 42.3, 5, 6.2. [...] 43.2. the hypocriti­call Iewes came with such a solemne protestation unto the Prophet Ieremie, The Lord bee a true and faithfull [Page 316] witnesse betweene us, if we doe not according to all things for the which the Lord thy God shall send thee unto us, &c. I suppose they then meant as they spake, and yet this ap­peares in the end to have beene but a velleitie and incom­plete resolution, a zealous pang of that secret hypocrisie which in the end discover'd it selfe, and brake forth into manifest contradiction: when [...] King. 8.13. Hazael answered the Prophet, Is thy servant a dog that hee should doe thus and thus? he then meant no otherwise than hee spake, upon the first representation of those bloudie facts, he abhor­red them as belluine and prodigious villanies; and yet this was but a velleitie and fit of good nature for the time which did easily weare out with the alteration of occa­sions. When Iudas asked Christ, Mat. 26.5. Master is it I that shall betray thee? (though a man can conceive no hypocrisie too blacke to come out of the hell of Iudas his heart) yet possible, and peradventure probable it may be, that hea­ring at that time and beleeving that wofull judgement pronounced by Christ against his betrayer, It had beene good for that man if he had never beene borne, he might then upon the pang and surprizall of so fearefull a doome secretly and suddenly relent, and resolve to forsake his purpose of treason; which yet when that storme was over, and his covetous heart was tempted with a bribe, did fearefully returne and gather strength againe. When the people returned and inquired early, and remembred God their Maker, they were in good earnest for the time, and yet that was a velleity, and ungrounded devotion, their heart was not right towards him, neither were they sted­fast in his Covenant. When 1 Sam. 24.1 [...], 19. Saul out of the force of naturall ingenuity, did upon the evidence of Davids integritie, who slew him not when the Lord had deli­vered him into his hands, relent for the time, and weepe, and acknowledge his righteousnesse above his owne, he spake all this in earnest as he thought; and yet wee finde that hee afterwards return'd to pursue him againe, and [Page 317] was once more by the experience of Davids innocencie reduc'd unto the same acknowledgement. The people in one place would have made Christ a King, so much did they seeme to honour him, and yet at another time when their over-pliable and unresolved affections were wrought upon by the subtile Pharises, they cried against him, as against a slave, Crucifie him, crucifie him; so may it be in the generall services of God, men may have wishings and wouldings, and good liking of the truth, and some faint and floating resolutions to pursue it▪ which yet having no firme roote, nor proceeding from the whole bent of the heart, from a through mortificati­on of sinne and evidence of Grace, but from such weake and wavering principles, as may bee perturbed by every new temptation, like letters written in sand, they vanish away like a morning dew, and leave the heart as hard and scorched as it was before. The young man whom for his ingenuity and forwardnesse Christ loved came in a sad and serious manner to learne of Christ the way to heaven: and yet wee finde there were secret reservations which he had not discerned in himselfe, up­on discoverie whereof by Christ he was discouraged and made repent of his resolution, Mark [...] 10.21, 22. The Apostle speaketh of a Repentance not to be repented of, 2 Cor. 7.10. which hath firme, solid, and permanent rea­sons to support it, therein secretly intimating that there is likewise a Repentance, which rising out of an incom­plete will, and admitting certaine secret and undiscerned reservations, doth upon the appearance of them, flag and fall away, and leave the unfaithfull heart to repent of its repentance. Saint Iames tels us that a double-minded man is unstable in all his wayes, Iam. 1.8. never uniforme nor constant to any rules. Now this division of the minde stands thus; The heart on the one side is taken up with the pleasures of sinne for the present; and on the other with the desires of salvation for the future; and now ac­cording [Page 318] as the workings and representations of the one or other are at the time more fresh and predominant, in like maner is sinne for that time either cherished or sup­pressed. Many men at a good Sermon, when the matter is fresh and newly presented, while they are looking on their face in the glasse; or in any extremitie of sicknesse, when the provisions of lust doe not relish for the present, when they have none but thoughts of salvation to de­pend upon, are very resolute to make promises, vowes, and professions of better living; but when the pleasures of sin grow strong to present themselves again, they returne like a man recover'd of an ague with more stomacke and greedinesse to their lusts againe. As water which hath been stop'd for a while rusheth with the more violence, when its passages are opened. A double heart is like the boles of a Scale, according as more weight is put into one or other, so are they indifferently over-rul'd unto either motion, up or downe. When I see a vapour ascend out of the earth into the aire, why should I not thinke that it will never leave rising till it get up to heaven? and yet be­cause the motion is not naturall, but caused either by ex­pulsion from a heat within, or by attraction from a heat without, when the cause of that ascent is abated, and the matter gathers together into a thicker consistence, it growes heavie and fals downe againe. Even such is the affection of those faint & unresolved desires of men who like Agrippa are but halfe-perswaded to believe in Christ.

But now lastly wee must observe, that in the day of Christs power, when he by his word and Spirit worketh effectually in the hearts of men, they are then made free-will offerings, Totally willing to obey and serve him in all conditions. The heart of every one stirreth him up, and his Spirit maketh him willing for the worke and ser­vice of the Lord, Exod. 35.21. They yeeld themselves unto the Lord, and their members as weapons of righ­teousnesse unto him, 2 Chron. 30.8. Rom. 6.19. They [Page 319] offer and present themselves to God as a living Sacrifice; and therefore they are called [...], an oblation sancti­fied by the Holy Ghost, Rom. 12.1. Rom. 15.16. There­fore they are said to come unto Christ, by the vertue of his Fathers teaching, Ioh. 6.45. To runne unto him, Esai. 55.5. To gather themselves together under him as a common head, and to flow or flock together with much mutuall encouragement unto the mountaine of the Lord, Hos. 1.11. Esai. 2.2, 3. To waite upon him in his Law, Esai. 42.4. To enter into a sure covenant, and to write and seale it, Nehem. 9.38. In one word, To serve him with a perfect heart, and with a willing minde, 1 Chron. 28.9. when the heart is perfect, undivided, and goeth all together, the minde will bee willing to serve the Lord.

This willingnesse of Christs people sheweth it selfe in two things: First, in begetting most cordiall and con­stant Enmitie against all the enemies of Christ, never holding any league or intelligence with them, but being alwayes ready to answere the Lord as David did Saul, Thy servant will goe and fight with this Philistime. Hee that is a voluntary in Christs armies is not disheartned with the potencie, policie, malice, subtlety, or prevailing faction of any of his adversaries. Hee is contented to deny himselfe, to renounce the friendship of the world, to bid defiance to the allurements of Satan, to smile upon the face of danger, to hate father, and mother, and land, and life, to be cruel to himselfe, and regardlesse of others for his masters service. Through honor and dishonor, through evill report and good report, through a Sea and a wildernesse, through the hottest services, and strongest oppositions will hee follow the Lambe whither soever he goeth: though he receive the word in much affliction, yet hee will receive it with joy too. Secondly, in begetting most loving, constant, and deare affections to the mercy, grace, glory, and wayes of God, an universall conformity [Page 320] unto Christ our head, who was contented to take upon him the forme of a servant, to have his eare bored, and his will subjected unto the will of his Father. I delight to doe thy will ô my God, yea, thy Law is within my heart, Psal. 40.8. And as hee was, so are all his in this world, of the same minde, judgement, Spirit, conversation, and therefore of the same will too.

Now this deare and melting affection of the heart to­ward Christ and his wayes, whereby the soule longeth after him, and hasteth unto him, is wrought by severall principles: First, by the Conviction of our naturall Estate, and a through humiliation for the same. Pride is ever the principle of disobedience. They were the proud men who said unto Ieremie, thou speakest falsly, the Lord hath not sent thee, Ier. 43.2. And they were the proud men who hardned their necks, and withdrew the shoul­der, and would not heare, and refused to obey, Nehem. 9.16, 17, 29. A man must bee first brought to denie him­selfe before hee will bee willing to follow Christ, and to lug a crosse after him. A man must first humble himselfe before he will walke with God, Mic. 6.8. The poore onely receive the Gospell. The hungrie onely finde sweetnesse in bitter things. Extremities will make any man not onely willing but thankfull to take any course wherin hee may recover himselfe and subsist againe; when the soule findes it selfe in darknesse, and hath no light, and begins to consider whither darknesse leads it; that it is even now in the mouth of Hell, under the paw of the roaring lion, under the guilt of sinne, the curse of the Law, and the hatred and wrath of God, it cannot chuse but most willingly pursue any probability, and with most inlarged affections meete any tender of delive­rance: Suppose wee that a Prince should cause some bloudy malefactor to bee brought forth, should set be­fore his eyes all the racks and tortures which the wit of man can invent to punish prodigions offenders withall, [Page 321] and should cause him to tast some of those extremities: and then in the middest of his howling and anguish, should not onely reach out a hand of mercy to deliver him, but should further promise him upon his submis­sion to advance him like Ioseph from the iron which en­ters into his soule, unto publike honor and service in the state, would not the heart of such a man bee melted into thankfulnesse, and with all submission resigne it selfe unto the mercy and service of so gracious a Prince? Now the Lord doth not onely deale thus with sinners; doth not onely cause them by the report of his word, and by the experience of their own guilty hearts, to feel the weight, fruitlesnesse, and shame of sinne, and the first fruits of that eternall vengeance which is thereunto due: not onely set forth Christ before them as a rock of redemp­tion, reaching out a hand to save, and offering great and pretious promises of an exceeding, eternall, abundant weight of glory: but besides all this doth inwardly touch the heart by the finger of his Spirit, framing it to a spiri­tuall and divine conformity unto Christ. How can the soule of such a man in these present extremities of horror, which yet are but the pledges of infinite more which must ensue; and in the evidence of so wonderfull and sweete promises, the seales of the eternall favor and fel­lowship of God, choose but with much importunity of affection to lay hold on so great a hope which is set be­fore it, and with all readinesse and ambition of so high a service, yeild up it selfe into the hands of so gracious a Lord, to bee by him ordered and over-ruled unto any obedience?

Secondly, this willingnesse of Christs People is wrought by a spirituall illumination of minde. And therefore the Conversion of sinners is called a Conviction, because it is ever wrought in us Secundum modum judicii as wee are reasonable and intelligent creatures. I take it (under favor and submission to better judgements) for a [Page 322] firme truth; that if the minde of a man were once throughly and in a spirituall manner (as it becommeth such objects as are altogether spirituall) possessed of the adequate goodnesse and truth which is in grace and glo­ry, the heart could not utterly reject them; for humane liberty is not a brutish, but a reasonable thing, it consi­steth not in contumacie or headstrongnesse, but in such a manner of working, as is apt to bee regulated, varied, or suspended by the dictates of right reason. The onely cause why men are not willing to submit unto Christ is be­cause they are not throughly and in a manner suteable to the spirituall excellency of the things, illightned in their minde. The Apostle often maketh mention of Col. 4.17. Act. 14 26. 2 Tim. 4.5. Rom. 15.19. fulfilling and making full proofe of our ministery, and of preaching the Gospell fully, namely with the evidence of the Spirit and of power, and with such a manifestation of the truth as doth commend it selfe unto the conscience of a man. The 2 Cor. 1.18. Word of God, saith the Apostle, is not yea and nay, that is, a thing which may bee admitted or denied at pleasure, but such a word as hath no inevidence in it selfe, nor leaveth any uncertainty or hesitancie in a minde sitted to receive it. And as wee may thus distinguish of preaching, that there is an imperfect and a full preaching: so may wee distinguish of understanding the things preached, in some it is full, and in others but superficiall; for there is a Twofold illumination of the minde, the one Theoreticall and meerly Notionall consisting in know­ledge; the other Practicall, Experimentall, and spirituall; consisting in the irradiation of the soule by the light of Gods countenance, in such an apprehension of the truth as maketh the heart to burne therby, Luk. 24.32. 1 Cor. 8.2. when we know things as wee ought to know them, that is, when the manner and life of our knowledge is answerable to the nature and excellencie of the things knowne, when the eye is spiri­tually opened to beleeve, and seriously conclude that the things spoken are of most pretious and everlasting conse­quence [Page 323] to the soule, as things that concerne our peace with God. This is the Learning of Christ, the teaching of the Father, the knowing of things which passe knowledge, the setting to the seale of our owne hearts that God is true, the evidence of spirituall things not to the braine but to the conscience. In one word this is that which the A­postle calleth, a spirituall Demonstration. And surely in this case the heart is never over-ruled contrary to the full, spirituall, and infallible evidence of divine truths unto a practicall judgement. Therefore the Apostle saith that Eve being Deceived was in the transgression, 1 Tim. 2.14. and there is frequent mention made of the deceitfulnesse of sinne, to note that sinne got into the world, by error [...]nd seduction. For certainly the will is [...], a Ra­tionall Appetite, and therefore (as I conceive) doth not stirre from such a good as is fully and spiritually repre­sented thereunto, as the most universall, adequate, and unquestionable object of the desires and capacities of a humane soule; for the freedome, and willing consent of the heart is not lawlesse, or without rules to moderate it, but it is therefore said to bee free because whether out of a true judgement it move one way, or out of a false, another, yet in both it moveth naturally, secundum mo­dum sibi competentem, in a manner suteable to its owne condition.

If it bee objected that the heart being unregenerate is utterly averse unto any good, and therefore is not likely to bee made willing by the illumination of the minde. To this I answere, that it is true, the will must not onely bee mov [...]d, but also renewed and changed, Oportet non tantum moveri, sed e [...]iam no­vam [...]ieri. Prosper. before it can yeeld to Christ. But withall, that God doth never so fully and spiritually convince the judgement, in that manner, of which I have spoken, without a speciall worke of grace thereupon, opening the eye, and removing all naturall ignorance, prejudice, hesitancie, inadvertency, misperswasion, or any other distemper of the minde [Page 324] which might hinder the evidence of spirituall truth. By which meanes hee also frameth and fashioneth the will to accept, embrace, and love those good things, of which the minde is thus prepossessed.

Thirdly, this willingnesse of Christs people is wrought by the Communion and adspiration of the spirit of Grace, which is a free spirit, a spirit of love, and a spirit of liberty, a spirit which is in every faculty of man as the soule and principle of its Christianity or heavenly being and wor­king. Psal. 51.12. 2 Tim. 1.7. 2 Cor. 3.17. And therefore it makes every faculty secundum modum sibi proprium to worke unto spirituall ends and objects. As the soule in the eye causeth that to see, and in the eare to heare, and in the tongue to speake: so the spirit of Grace in the minde causeth it rightly to under­stand, and in the will causeth it freely to desire heavenly things; and in every facultie causeth it to move towards Christ in such a way and maner of working as is sute­able to its nature.

Fourthly, this willingnesse of Christs people ariseth from the apprehension of Gods deare love, bowels of mer­cy and riches of most unsearchable grace, revealed in the face of Iesus Christ to every broken and penitent spirit. Love is naturally, when it is once apprehended, an At­tractive of love. And therefore it is that the Apostle saith, Faith worketh by love, that is, By faith first the heart is perswaded and affected with Gods Love unto us in Christ. I live by the faith of the Son of God, who loved me, and gave himselfe for me, Gal. 2.20. Eph. 3.17, 18. Being thus perswaded of his love to us, the heart is framed to love him againe: for who can be perswaded of so great a benefit as the remission of sinnes, and not be most deep­ly inflamed with the love of him by whom they are re­mitted? 1 Ioh. 4.19. Luk. 7.47. and lastly, by this reci­procall love of the heart to Christ, faith becommeth effe­ctuall to worke obedience and conformitie to his will. Love is the fulfilling of the Law, he that loves God would [Page 325] with all joyfulnesse fulfill every jot of Gods Law if it were possible; This is the love of God, saith the Apostle, that we keepe his Commandements, and his Commande­ments are not grievous. True love overcomes all difficul­ties, is not apt to pretend occasions for neglecting any service of God, nor to conceive any prejudices against it, but puts an edge and alacritie upon the spirit of a man, he can no more be said to love Christ, who doth not wil­lingly undergoe his yoke, than that woman to love her husband who is ever griev'd at his presence, and deligh­teth more in the societie of strangers.

Fifthly, this willingnesse of Christs people ariseth from the beauty and pretiousnesse of those ample Promises, which by the love of Christ are made unto us. It is said of Moses that he did chuse (and that is the greatest act of willingnesse) rather to suffer affliction with the peo­ple of God than to enjoy the pleasures of sinne for a season: and the ground of this willingnesse was, he had a respect unto the recompence of the reward, Heb. 11.25, 26. so Christ endured the Crosse, and despised the shame, that is, the shame (which would much have stagger'd and dis­heartened an unresolved man) was no prejudice or dis­couragement unto him, to abate any of his most willing obedience, and the motive was, for the joy that was set before him, Heb. 12.2. And Saint Paul professeth of himselfe that he pressed forward, hee was not onely willing, but importunate and contentious to put forth all his spirits, and like riders in a race to rouse up himselfe in a holy fervour and emulation, and all this was for the Price of the high calling of God in Christ Iesus, which was, as it were, before his face in the Promises thereof. Phil. 3.14. so the Apostle assureth us, That a Christians Hope to be like unto Christ hereafter, will cause him to purifie himselfe even as hee is pure, 1 Ioh. 3.3. when a man shall sit downe and recount with David, what God hath done for him already. [Page 326] Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? And what God hath further promised to doe for him more. Thou hast also spoken of thy servants house for a great while to come. Of a childe of wrath thou hast called mee to an inheritance of the Saints in light, and into the fellowship of more glory than can be shadowed forth by all the lights of heaven, though every Star were turned into a Sunne; I say, when the soule shall thus recount the goodnesse of God, how can it but bee wonderfully enlarged with thoughts of thankfulnesse, and grieved at the slow and narrow abili­ties of the other parts to answer the urgent and wide desires of a willing soule?

Sixthly, this willingnesse of Christs people ariseth from the experience of that peace, comfort▪ life, liberty, triumph and securitie which accompanieth the Spirit and the ser­vice of Christ. Nothing makes a man more fearefull of warres than the dangers and hazards which are inci­dent thereunto. But if a man can serve under such a Prince, whose imployments are not onely honourable, but safe; if he, who is able and faithfull to make good his words, promise us that none either of the stratagems or forces of the enemie shall doe us hurt, but that they shall flie before us, while wee resist them: who would not be a Voluntary in such services as are not liable to the casualties and vicissitudes which usually attend other warres, wherein he might fight with safetie, and come off with honour? David had experience of Gods power in delivering him from the Lion and the Beare, and was well assured that that God who was carefull of sheepe, would be more pitiful to his people Israel, and that made him with much willingnesse ready to encounter Goliah, whose assurance was onely in himselfe and not in God. When a man shall consider what God might have done with him, he might have sent him from the wombe to hell, depriv'd him of the meanes of grace, left him to the [Page 327] rebellion and hardnesse of his evill heart, and to the rage of Satan, burnt his bones, and dried up his bowels with the view of that wrath which is due to sinne, and what he hath done with him; he hath called him to the know­ledge of his will, refreshed him with the light of his countenance, heard his prayers, given an issue to his temptations, and a reviving out of bondage, fastned him as a naile in his holy place, given him his favour which is better than light, and spoken of his servant for a long time to come; O how readily will the spirit of such a man conclude, Lord, according to thine owne heart hast thou done all this unto me, and I have found so much sweetnesse in thy service above all mine owne thoughts or expectations, that now, O Lord, my heart is prepared, my heart is prepared, I will sing and rejoyce in thy service.

Lastly, this willingnesse of Christs people ariseth from that excellent beauty and attractive vertue which is in holinesse. Thy Law is pure, therefore thy servant loveth it. And therefore we finde Christ and his Church doe kin­dle the coales of love, and stirre up those flames of mu­tuall dearenesse towards one another, doe cherish those longing, languishing, and ravished affections, and sus­spirings of hearts, by the frequenting contemplations of each others beautie. Behold, thou art faire my love, be­hold, thou art faire, thou hast doves eyes. Behold, thou art faire my beloved, yea pleasant, &c. Cant. 1.15, 16. These are the principles of that great devotion and willingnesse which is in the people of Christ unto his service.

And hereby we may make triall of the truth of that profession, subjection, and obedience which we all pre­tend unto the Gospell of Christ. Act. 11.23. It is then onely sound when it proceeds from a willing and devoted heart, from purpose, fervour and earnestnesse of Spirit; Rom. 12.11. for as God in mercy accounts the will for the deed; Gal. 4.18. because where there is a willing minde there will certainly be all answe­rable [Page 328] endevours to execute that will, and reduce it into act, so he esteemes the deed nothing without the Qui perspicit apud te paratam fuisse virtutem, reddet pro vir­tute mercedem. Nunquid Cain cum Deo munus offerret jam per­emerat fratrem? & tamen parri­cidium mente conceptum Deus providus ante damnavit, ut il­lic cogitatio pra­va, & pernicio­sa conceptio Deo providente pro­specta est: ita & in Dei servis, a­pud quos confes­sio cogitatur, & martyrium men­te concipitur, a­nimus ad bonum deditus, Deo ju­dice coronatur. Aliud est marty­rio animum de­esse, aliud animo desuisse marty­rium—nec enim sanguin [...]m ve­strum quaerit Deus, sed fidem. Cypr. de mortal. Ne (que) enim in sa­crificiis quae A­bel & Cain pri­mi obtulerunt, munera eorum Deus, sed corda intuebatur, utile placeret in munere qui placebat in corde. Idem de Orat. Domini. will: Cain and Abel did both sacrifice, it was the heart which made the difference betweene them: let the outward conversation be what it will, yet if a man regard iniqui­tie in his heart, God will not heare him. Gravius est di­ligere peccatum quam facere: It is a worse token (saith Gregory) of an evill man to love sinne, than to commit it, for it may be committed out of temptation and infir­mitie, and so may be either in part the sin of another that tempteth us, or at least not the sinne of our whole selves, but of those remainders of corruption which dwel with­in us. But our love is all our owne, Satan can but offer a temptation, the heart it selfe must love it: and love is strong as death, it worketh by the strength of the whole man, and therefore ever such as the will is (which is the seat of love) such is the service too. And the rea­son is: First, because the will is the first mover, and the master-wheele in spirituall workes, that which regula­teth all the rest, and keepeth them right and constant▪ that which holdeth together all the faculties of the soule and bodie in the execution of Gods will. In which sense, amongst others I understand that of the Apostle, That love is the bond of perfection, because when love resideth in the heart, it will put together every facultie to doe that worke of God perfectly which it goes about. And therefore by a like expression it is called The fulfilling of the Law, because love aimes still at the highest, and at the best in that thing which it loves, it is ever an enemie to defects. He that loves learning will never stop, and say I have enough, in this likewise love is as death. And he that loves grace, will be still Ambitious to abound in the worke of the Lord, and to presse forward unto perfe­ction, to make up that which is wanting to his faith, to [Page 329] be sanctified throughout, to bring forth more fruit, to walke in all pleasing, to be holy, and unblameable, and unreproveable, without spot or wrinkle. It is an absurd thing in religion to dote upon mediocrities of grace; in eo non potest esse nimium, quod esse maximum debet; Hee that with all the exactnesse and rigour of his heart, can never gather together all grace, can surely never have too much. In false religions no man so much magnified as he that is strictest: that Papist which is most cruel to his flesh, most assiduous at his beads, most canonicall in his houres, most macerated with superstitious penance, most frequently prostrated before his idols, is of all other most admired for the greatest Saint. O why should not an holy strictnesse be as much honoured as a superstiti­ous? why should not exactnesse, purity, and a conten­ding unto perfection, be as much pursued in a true as in a false religion? Why should not every man strive to be filled with grace, since he can never have enough till hee have it all, till he is brimme-full? Hee that truely loves wealth, would be the richest; and he that loves honour, would be the highest of any other: certainly grace is in it selfe more lovely than any of these things. Why then should not every man strive to be most unlike the evill world, and to be more excellent than his neighbour, to be holy as God is holy, to be as Christ himselfe was in this world, to grow up in unity of faith, and in the know­ledge of him, unto a perfect man? Certainely, if a man once set his will and his heart upon grace, he will never rest in mediocrities; he will labour to abound more and more, he will never think himselfe to have apprehended, but forgetting the things which are behinde, hee will reach forth to those things which are before him, for all the desires of the heart are strong, and will over-rule any other naturall desire. The griefe of Davids heart made him forget to eat his bread. The desire of Christs heart to convert the Samaritan woman, made him carelesse of [Page 330] his owne hunger. It is my meate to doe the will of him that sent me, and to finish his worke. A true heart will goe on to finish the worke which it hath begunne. The wicked s [...]eepe not, saith Salomon, except they have done mischiefe; And the enemies of Saint Paul provided to to stop the clamors and demands of an empty stomack with a solemne vow that they would neither eate nor drinke till they had slaine Paul. Lust never gives over till it finish sin, and therefore the Love of Christ should never give over till it finish Grace.

Iudg. 5.2, 9.Secondly, because God is more honoured in the obedi­ence of the will than of the outward man. Humane re­straints may rule this, but nothing but Grace can rule the other; for herein we acknowledge God to bee the searcher of hearts, the discerner of secret thoughts, the Iudge and Lord over our consciences. Whatsoever ye doe (saith the Apostle) doe it heartily as to the Lord, and not to men. Noting unto us that a man doth never respect the Lord in any service which commeth not willingly, and from the inner man. Now he worketh in vaine, and loseth all that he hath wrought, who doth not worke for him who is master of the businesse he goes about, and who onely doth reward it. Therefore saith the Apo­stle, Doe it heartily as to the Lord, knowing that of the Lord you shall receive the Reward of the inheritance, for you serve the Lord Christ. He onely is the pay-master of such kinde of worke, and therefore doe it onely as to him, so that he may approve and reward it.

Before I leave this point touching the willingnesse of Christs people, here is a great case, and of frequent oc­currence to be resolved, Whether those who are truely of Christs people may not have feares, torments, uncom­fortablenesse, wearinesse, unwillingnesse in the wayes of God? Saint Iohn in generall states the case, There is no feare in love, but perfect love casteth out feare: Because feare hath torment, 1 Ioh. 4.18. so that it seemes where [Page 331] there is torment, and wearinesse, there is no love: for the cleering of this case, I shall set downe some few posi­tions.

First, in generall, where there is true obedience there is ever a willing and a free spirit, in this degree at the least, a most deepe desire of the heart, and serious endevour of the spirit of a man to walke in all well-pleasing to­wards God: a longing for such fulnesse of Grace, and enlargement of soule as may make a man fit to runne the way of Gods Commandements.

Secondly, where there is this will, yet there may up­on other reasons be such a feare as hath paine and tor­ment in it, and that in two respects: First, there may be a feare of Gods wrath, the soule of a righteous man may be surpriz'd with some glimpses and apprehensions of his most heavie displeasure, he may conceive himselfe set up as Gods mark to shoot at, Iob 7.20. that the poisoned ar­rowes and terrors of the wrath of God doe sticke fast upon him, Iob 6.4. that his transgressions are sealed up and re­serv'd against him, Iob 14.17. The hot displeasure of the Lord may even vexe his bones, and make his soule sore within him, Psal. 6.1, 2, 3. Hee may conceive himselfe forgotten and cast out by God, surprized with feareful­nesse, trembling, and the horrour of death, Psal. 13.1. Psal. 55.4, 5. Christ may withdraw himselfe and bee gone, in regard of any comfortable and sensible fruition of his fellowship, and in that case the soule may faile and seeke him but not finde him, and call upon him but receive no answere, Cant. 5.6. A man may feare the Lord, and yet be in darkenesse, and have no light, Esai. 50.10. Secondly, there may bee a great feare even of performing spirituall duties. A broken and dejected man may tremble in Gods service, and upon a deepe appre­hension of his owne unworthinesse, and erroneous ap­plying of that sad expostulation of God with wicked men, What hast thou to doe to t [...]ke my Covenant in thy [Page 332] mouth? Psalm. 50.16. And, what hath my beloved to doe in mine house, seeing she hath wrought lewdnesse with ma­ny? Ier. 11.15. he may be startled, and not dare adven­ture upon such holy and sacred things without much re­luctancie, and shame of spirit. O my God, saith Ezra, I am ashamed and blush to lift up my face to thee my God: for our iniquities are increased over our heads, Ezra 9.6. Thus it is said of the poore woman who upon the touch of Christs garment had beene healed of her bloudy is­sue, That shee came fearing and trembling, and fell downe before Christ, and told him the truth, Mark. 5.33. But yet great difference there is betweene this feare of the Saints, and of the wicked. The feare of the wicked ari­seth out of the evidences of the guilt of sinne, but the feare of the Saints from a tender apprehension of the ma­jestie of God, and his most pure eyes which cannot en­dure to behold uncleannesse (which made Moses him­selfe to tremble, Act. 7.32.) and out of a deepe sense of their owne unworthinesse to meddle with holy things. And such a feare as this may bring much uncomfortablenesse and distraction of spirit; but, never at all any dislike or hatred of God, or any stomacke-full disobedience a­gainst him: for as the feare of the soule deterres, so the necessity of the precept drives him to an endeavour of obedience and well-pleasing; slavish feare forceth a man to doe the dutie some way or other, without any eye or respect unto the manner of doing it. But this other which is indeed a filiall, but yet withall an un­comfortable feare, rather disswades from the dutie it selfe, the heart being so vile; and unfit to performe so pretious a duty in so holy a manner as becomes it.

Thirdly, as the Saints may have feare and uncomforta­blenesse (which are contrary to a free spirit) so they may have a wearinesse and some kinde of unwillingnesse in Gods service. Their spirits like the hands of Moses in the mount may faint and hang downe, may bee damp'd [Page 333] with carnall affections, or tired with the difficulty of the worke, or pluck'd back by the importunitie of temp­tations, so that though they beginne in the spirit, yet they may be bewitched and transported from a through-obedience to the truth, Gal. 3.1, 3. A deadnesse, heavi­nesse, insensibilitie, unactivenesse, confusednesse of heart, unpreparednesse of affections, insinuation of worldly lusts and earthly cares may distract the hearts, and abate the cheerefulnesse of the best of us. And hence come those frequent exhortations to stirre up our selves, to pre­pare our hearts to seeke the Lord, to whet the Law upon our children, to exhort one another lest the deceitful­nesse of sinne harden us, to bee strong in the Grace of Christ, not to faint or be weary of well-doing, and the like. All which, and sundry like, intimate a sluggishnesse of disposition, and naturall bearing backe of the will from Gods service.

Fourthly, the Proportion of this discomfort and wea­rinesse ariseth from these grounds: First, from the strength of these corruptions which remaine within us: for ever so much fleshlinesse as the heart retaines, so much bias a man hath to turne him from God and his wayes, so much clog and encumbrance in holy duties. And this remain­der of flesh is in the will as wel as in any other facultie to indispose it unto spirituall actions, as it is in our members that we cannot doe the things which wee would, Gal. 5.17. so in proportion it is in our wills, that wee cannot with all our strength desire the things which wee should, and therefore David praiseth God for this especiall Grace, Who am I, and what is my people that we should be able to offer so willingly after this sort? for all things come of thee, and of thine owne have we given thee, 1 Chro. 29.14.

Secondly, from the dulnesse or sleepinesse of Grace in the heart, which without daily reviving, husbanding, and handling will bee apt to contract a rust, and to bee [Page 334] over-growne with that bitter roote of corruption with­in. As a bowle will not move without many rubs and stops in a place overgrowne with grasse, so the will can­not move with readinesse towards God, when the Gra­ces which should actuate it are growne dull and heavie. A rustie key will not easily open the locke unto which it was first fitted; nor a neglected Grace easily open or enlarge the heart.

Thirdly, from the violent importunity and immodesty of some strong temptation, and unexpellible suggestions, which frequently presenting themselves to the spirit doe there beget jealousies to disquiet the peace of the heart: for Satans first end is to rob us of grace, for which pur­pose he hearteneth our lusts against us: but his second is to rob us of Comfort, and to tosse us up and downe be­tweene our owne feares and suspicions: for unwearied and violent contradictions are apt to beget wearinesse in the best. Consider him that endured such contradicti­on of sinners against himselfe, saith the Apostle, lest ye be wearied and faint in your mindes, Heb. 12.3.

Fourthly, from the present weight of some heavie fresh sinne, which will utterly indispose the heart unto any good. As we see how long securitie did surprize David after his murther and adulterie. Thus as Ionah after his flight from God, fell asleepe in the ship: so stupiditie and unaptnesse to worke is ever the child of any notable and revolting sinne: When the conscience lieth bleeding un­der any fresh sinne it hath first a hard taske to goe through in a more bitter renewing the teares of re­pentance. And hard works have for the most part some feares and reluctancies in the performing of them. Se­condly, it hath not such boldnesse and assurance to bee welcome to God. It comes with shame, horror, blushing and want of peace, and so cannot but finde the greater conflict in it selfe. Thirdly, sinne diswonts a man from God, carries him to thickets and bushes. The soule loves [Page 335] not to be deprehended by God in the company of Sa­tan or any sinfull lust. That childe cannot but feele some strugglings of shame and unwillingnesse to come unto his father, who is sure when he comes to be upbraided with the companions which he more delights in.

Fifthly, from the proportions of the desertions of the spi­rit: for the Spirit of God bloweth where and how he listeth; and it is hee that worketh our wils unto obedi­ence. If he be grieved and made retire, (for he is of a delicate and jealous disposition) if hee turne his wind from our sailes, alas, how slow and sluggish will our motion be? How poore our progresse? Vpon these and severall other the like grounds, may the best of us bee possessed with feares, discomforts, and unwillingnesse in Gods service. But yet

Fifthly, none of all this takes off the will a Toto, though it doe a Tanto, but that the faithfull in their greatest hea­vinesse and unfitnesse of spirit, have yet a stronger by as towards God than any wicked man when he is at best, for it is true of them in their lowest condition, that they Desire to feare Gods name, Nehem. 1.11. That the de­sire of their soule is towards the remembrance of him, Esay 26.8. that they are seriously displeased with the distempers and uncomfortablenesse of their spirit, Psal. 42.5. that they long to be enlarged, that they may run the way of Gods Commandements, Psal. 119.32. That they set their affection unto God and his service, 1 Chron. 29.3. That they prepare their heart to seeke the Lord God, 2 Chron. 30.19. That they strive, grone, wrestle, and are unquiet in their dumpes and dulnesse, earnestly contending for joy and freedome of Spirit, Psal. 51.8.11.12. In one word, that they dare not omit those duties, which yet they have no readinesse and disposednesse of heart to performe; but when they cannot doe them in alacrity, yet they doe them in obedience, and serve the Lord when he hideth his face from them. I said, I am [Page 336] cast out of thy sight, yet I will looke againe towards thy ho­ly Temple, Ionah 2.4. He that feareth the Lord will obey his voice, though he walke in darknesse, and have no light, Esay 50.10. So then the faithfull have still thus much ground of comfort, that God hath their wils alwaies de­voted and resign'd unto him, though thus much likewise they have to humble them too, the daily experience of a back-sliding and tired spirit in his service; and should therefore be exhorted to stirre up the spirit of grace in themselves, to keepe fresh and frequent their communi­on with Christ. The more acquaintance and experience the heart hath of him, the more abundantly it will de­light in him, and make haste unto him, that it may with Saint Paul apprehend him in fruition, by whom it is al­ready apprehended, and carried up unto heavenly pla­ces in assurance and representation. As long as wee are here there will be something lacking to our faith, some mixture of unbeleefe and distrust with it, 1 Thess. 3.10. Marke 9.24. corruptions, temptations, afflictions, tri­als, will be apt to beget some feares, discomforts, weari­nesse, and indisposednesse towards Gods service. The sense whereof should make us long after our home, with the Apostle grone, and wait for the adoption, even the redemption of our bodies, for the manifestation of the sons of God, (for though we are now sonnes, yet it doth not appeare what we shall be, 1 Ioh. 3.2.) should make us pray for the accomplishment of his promises, for the hastening of his Kingdome, where we shall be changed into an universall spiritualnesse, or purity of nature, where those relickes of corruption, those strugglings of the law of the members against the law of the minde shall be ended, those languishings, decayes, ebbes and ble­mishes of grace shall be removed, where all deficiencies of grace shall be made up, and that measure and first fruits of the Spirit which we here receive, shall be crow­ned with fulnesse, and everlasting perfection. Here we [Page 337] are like the stones and other materials of Salomons Tem­ple, but in the act of fitting and preparation, no marvell if we be here crooked, knottie, uneven, and therefore subject to the hammer, under blowes and buffets. But when we shall be carried to the heavenly building which is above, and there laid in, there shall be nothing but smoothnesse and glory upon us, no noise of hammers, or axes, no dispensation of Word or Sacraments, no appli­cation of censures and severity; but every man shall bee filled with the fulnesse of God, Faith turned into sight, Hope turned into fruition, and Love everlastingly ra­vished with the presence of God, with the face of Iesus Christ, with the fulnesse of the holy Spirit, and with the communion and societie of all the Saints. And so much for the first observation out of the third particular, con­cerning the willingnesse of Christs people.

There was further therein observed the Principle of this Willingnesse, [In the day of thy power, or, of thine armies] that is, when thou shalt send abroad Apostles, and Prophets, and Evangelists, and Doctours and Tea­chers for evidencing the Word and Spirit unto the con­sciences of men. Whence we may secondly observe, that the [ Heart of Christs people is made willing to obey him by an act of Power,] or by the strength of the Word and Spirit. It is not barely enticed, but it is conquered by the Gospell of Christ, 2 Cor. 10.4, 5. And yet this is not a compulsory conquest (which is utterly contrary to the na­ture of a reasonable will, which would cease to be it selfe, if it could be compell'd) but it is an effectuall con­quest. The will (as all other faculties) is dead naturally in trespasses and sins: And a dead man is not raised to life againe by any enticements, nor yet compell'd unto a condition of such exact complacencie and suteablenesse to nature by any act of violence. So then a man is made willingly subject unto Christ, neither by meere morall perswasions, nor by any violent impulsions; but by a [Page 338] power, in it selfe supernaturall, spirituall, or Divine, and in its manner of working sweetly tempered to the disposi­tion of the will, which is never by grace destroyed, but perfected. Therefore the Apostle saith, that it is God who worketh in us to will and to doe, Phil. 2.13. first, he fra­meth our will according to his owne (as David was said to be a man after Gods owne heart,) and secondly, by that will, and the imperate acts thereof, thus sanctified and still assisted by the Spirit of grace, he setteth the o­ther powers of nature on worke in further obedience un­to his will. And therefore the Prophet David praised God that had enabled him and his people to offer wil­lingly unto the service of Gods house, and prayeth him that he would ever keepe that willing disposition in the imaginations and thoughts of the hearts of his people, 1 Chron. 29.14.18. Therefore, the Apostle saith, that Our faith standeth not in the wisdome of men, but in the power of God, 1 Cor. 4.5. Therefore likewise it is called, The faith of the operation of God who raised Christ from the dead, Col. 2.12.

For the more distinct opening and evidencing this point, how Christs people are made Willing by his power, I will onely lay together some briefe positions which I conceive to be thereunto pertinent, and proceed to that which is more plaine and profitable. First, let us con­sider the nature of the will, which is, to be a Free agent or mover, to have ex se, and within it selfe an indifferencie and undeterminatnesse unto severall things; so that when it moves or not moves, when it moves one way or other, in none of these it suffers violence, but workes according to the condition of its owne nature.

Secondly, we may note that this indifferencie is two­fold, either habituall, belonging to the constitution of the will, which is nothing else, but an originall aptitude, or intrinsecall non-repugnancie in the will, to move unto contrary extremes, to worke, or to suspend its owne [Page 339] working; or else actuall, which is in the exercise of the former, as objects present themselves, and this is two­fold, either a freedome to good, or evill, or a freedome to will, or not to will.

Thirdly, notwithstanding the will be in this manner free, yet it may have its freedome in both regards so de­termin'd, as that in such or such a condition, it cannot doe what it should, or forbeare what it should, or can­not doe what it should not, nor forbeare what it should not. Man fallen, without the grace of God, is free only unto evill, and Christ in the time of his obedience was free wholly unto good. Man free to evill, but yet so, as that he onely doth it voluntarily, he cannot voluntarily leave it undone. Christ free onely to good, yet so, as that he doth it most freely, but could not freely omit the do­ing of it.

Fourthly, the will worketh not in this condition of things unto morall objects without some other concur­rent principles which sway and determine it severall wayes; so that the will is principium quod, the facultie which moves, and the other principium quo, the quali­tie or vertue by which it moves. And these qualities are in naturall men the flesh or the originall concupiscence of our nature, which maketh the motions of the will to be [...], the will of the flesh; and in the regene­rate, the Grace and Spirit of Christ, so farre forth as they are regenerate.

Fifthly, as the will is ever carried either by the flesh or the spirit to its objects, so neither to the one or the o­ther, without the preceding conduct and direction of the practicall judgement, whether by grace illightned to judge aright, or by corrupt affections bribed and blin­ded to misguide the will; for the will being a rationall appetite, never moveth bu [...] per modum judicii, upon ap­prehension of some goodnesse and convenience in the thing whereunto it moves.

[Page 340]Sixthly, the judgement is never throughly illightned to understand spiritual things in that immediate and am­ple beautie and goodnesse which is in them, but only by the Spirit of Christ, which maketh a man to have the selfe-same minde, judgement, opinion, and apprehension of heavenly things which he had; so that Christ and a Christian doe [...], thinke the same thing, as the A­postle speakes, Phil. 2.5. By the which Spirit of grace, working first upon the judgement to rectifie that, and to convince it of the evidence and necessitie of that most universall and adequate good which it presenteth, the whole nature is proportionably renewed, and Christ for­med aswell in the will and affections, as in the understan­ding: as the body in the wombe is not shaped by peece­meale, one part after another, but all together by pro­portionable degrees and progresses of perfection: So that at the same time when the Spirit of grace by an act of heavenly illumination is present with the judgement of reason to evidence, not the truth onely, but the excel­lencie of the knowledge of Christ thereunto, it is like­wise present by an act of heavenly perswasion, and most intimate allurement unto the will and affections, sweetly accommodating its working unto the exigence and con­dition of the faculties, that they likewise may with such libertie and complacencie as becomes both their owne nature, and the qualitie of the obedience required, apply themselves to the desire and prosecution of those excel­lent things which are with so spirituall an evidence set forth unto them in the ministery of the Word. As by the same soule the eye seeth, and the eare heareth, and the hand worketh: so when Christ by his Spirit is for­med in us, (for the Spirit of Christ is the Actus primus, or soule of a Christian man, that which animateth him unto an heavenly being and working, Rom. 8.9, 10, 11. 1 Cor. 6.17.) every power of the soule and body is in some proportionable measure enabled to worke suo [Page 341] modo, in such manner as is convenient and proper to the quality of its nature, to the right apprehension and vo­luntary prosecution of spirituall things. The same Spi­rit which by the word of grace doth fully convince the judgement, and let the light of the knowledge of the glory of God shine upon the minde; doth by the same word of grace proportionably excite, and assist the will to affect it, that as the understanding is elevated to the spirituall perception, so the will likewise is enabled to the spirituall love of heavenly things.

By all which wee may observe that this working of the Spirit of grace, whereby we become voluntaries in Christs service, and whereby he worketh in us both to will and to doe those things which of ourselves we were not obedient unto, neither indeed could be, is both a sweet and powerfull worke, as in the raising of a man from the dead (to which in the Scriptures the renewing of a sinner is frequently compared) there is a worke of great power, which yet, being admirably sutable to the integrity of the creature, must needs bring an exact com­placencie and delight with it: we may frequently in ho­ly Scriptures observe, that of the same effect severall things may be affirmed by reason of its connexion unto severall causes, and of the severall causalities or manners of concurrence with which those severall causes have contributed any influence unto it. As the obedience of Christ was of all other the most free and voluntary ser­vice of his Father, if we consider it with respect unto his most holy, and therefore most undistracted, and unhin­dered will: (for if it were not voluntary, it were no obe­dience) and yet notwithstanding it was most certaine and infallible, if we consider it with respect to the san­ctitie of his nature, to the unmeasurablenesse of his un­ction, to the plenitude of his unseducible and unerring Spirit, to the mystery of his hypostaticall union, and the communication of properties between his natures, wher­by [Page 342] what-ever action was done by him, might justly be called the action of God, in which regard it was impos­sible for him to sinne. In like manner, the passive obedi­ence of Christ was most free and voluntary, as it respe­cted his owne will, for he troubled himselfe, hee hum­bled and emptied himselfe, he laid downe his owne life, he became obedient unto death, even the death of the Crosse; and yet, thus it was written, and thus it beho­ved or was necessary for Christ to suffer, if we respect the predeterminate counsell and purpose of God, who had so ordained, Act. 4.28. God would not suffer a bone of Christs to be broken, and yet he did not disable the soul­diers from doing it, for they had still as much strength and libertie to have broken his, as the others who were crucified with him, but that which in regard of the truth and prediction of holy Scriptures was most certainly to be fulfilled, in regard of the second causes by whom it was fulfilled, was most free and voluntary. Wee finde what a chaine of meere casualties and contingencies (if we looke onely upon second causes) did concurre, in the offence of V [...]s [...]ti, in the promotion of Esther, in the trea­son of the two Chamberlaines, in the wakefulnesse of the King, in the opening of the Chronicles, in the accep­tance of Esthers request, and in the favour of the King unto her, and all this ordered by the immutable and effi­cacious providence of God (which moderates and guides causes and effects of all sorts to his owne fore-appointed ends) for the deliverance of his people from that inten­ded slaughter determined against them, the execution whereof would evidently have voided that great pro­mise of their returning out of captivitie after seventie yeares: with relation unto which promise their delive­rance at this time was in regard of Gods truth and purpose necessary, though in regard of second causes brought about by a cumulation of contingencies. In like maner, when the hearts of men do voluntarily dedicate [Page 343] and submit themselves to the kingdome of Christ, if we look upon it with relation unto the Spirit of grace, which is the principium quo, the formall vertue whereby it is wrought; so it is an effect of power, and as it were, an act of conquest; and yet looke upon it with relation un­to the heart it selfe, which is Principium quod, the mate­riall efficient cause thereof, and so it is a most free, sweet, connaturall action, exactly temper'd to the exigencie of the second cause, and proceeding there-from with most exact delight, answerably to the measure of the grace of illumination, or spirituall evidence in the minde, whereby our naturall blindnesse, prejudices, and misperswasions may be remov'd: and to the measure of the grace of ex­citation, assistance, and co-operation in the heart, where­by the naturall frowardnesse and reluctancy thereof may be subdued.

In one word, there are but three things requisite to make up a free and voluntary action. First, it must be cum judicio rationis, with a preceding judgment. Second­ly, it must be cum indifferentia, there must be an internall indeterminatenesse and equall disposition of it selfe unto severall extremes. Thirdly, it must be cum dominio actus, the will must have the power of her owne worke. And all these three doe sweetly consist with the point of the Text, That the heart is made willing to obey Christ by an act of power.

For first, this power we speake of is onely the power of the Word and Spirit, both which doe alwayes worke in the ordinary course of Gods proceeding by them with men, secundum judicium, by a way of judgement and conviction, by a way of teaching and demonstration, which is suteable to a rationall facultie.

Secondly, which way soever the will is by the Spirit of grace directed and perswaded to move, it still retaines an habituall or internall habitude unto the extremes, so that if it should have moved towards them, that motion [Page 344] would have beene as naturall and suteable to its condi­tion, as this which it followeth; for the determination of the act is no extinguishment of the libertie thereunto.

Thirdly, when the Spirit by the power of the word of grace doth work the will in us, yet still the will hath the dominion of its owne act, that is, it is not servilely, or compulsorily thereunto overswayed, but worket [...], ex motu proprio, by a selfe-motion, unto which it is quick­ned and actuated by the sweetnesse of divine grace, as the seed of that action, according to that excellent knowne speech of Saint Augustine, Certum est nos vel­le cum volumus, sed Deus facit ut velimus. Thus we see how the subjection of Christs people unto his kingdome is a voluntary act in regard of mans will, and an act of power in regard of Gods Spirit, inwardly [...]llightning the minde with the spirituall evidence, not only of the truth, but the excellencie and superlative goodnesse of the Go­spell of Christ; and inwardly touching the heart, and fra­ming it to a lovely conformitie and obedience therunto.

The ground of this point why there is an act of power required to conquer the wils of sinners unto Christ, is that notable enmitie, stoutnesse, reluctancie, rebellion, wearinesse, aversenesse; in one word, fleshlinesse which possesseth the wils of men by nature: such forwardnesse unto evill, so much frowardnesse against good, such a spring and byas from private ends, and worldly objects, such feares without, such fightings within, such allure­ments on the right hand, such frownes and affrightments on the left; such depths of Satan, such hellish and un­searchable plots of principalities and powers, to keepe fast and faithfull to themselves this chiefe mistris of the soule of man; such slie and soaking, such furious and firy temptations, to flatter or to fright it away from Christ; such strong prejudices, such deepe reasonings, such high im [...]ginations, such scornefull and meane con­ceits of the purity and power of the wayes of Christ, such [Page 345] deceitfulnesse of heart, such misperswasions and pre­sumptious of our present peace, or at least of the easinesse of our future reformation, such strong surmises of car­nall hopes which will be prevented, or worldly dangers incurred, or private ends disappointed; such lusts to be denied, such members to be hewed off, such friends to be forsaken, such passions to be subdued, such certaine persecutions from the world, such endlesse solicitations of Satan, such irreconcilable contentions with the flesh; in the midst of all these pull-backes, how can we thinke the will should escape and breake thorow, if God did not send his Spirit, as once the Angell unto Lot, Gen. 19.16. to lay hands upon it while it lingers and hankers after its wonted course, to use a mercifull conquest over it, and, as the Scriptures expresse it, Rom, 8▪ 14. Iohn▪ 6.44. Hos. 11.3. Esay 40.11. Deut. 1.31. Deut. 32.11. Iude vers. 23. to lead it, to draw it, to take it by the arme, to carry it in his bosome, to beare it as an Eagle her young ones on her wings, nay, by the terrours of the Lord, and the power of his Word and wrath, to pull and snatch it as a brand out of the fire? Certainly, there is so much extreme perversenesse, so much hellishnesse, and devillish antipathy to God and his service in the heart by nature, that if it were left to its owne stubbornenesse to kicke, and rebell, and fall backe and harden it selfe, and were not set upon by the grace of Christ, no man living would turne unto him, or make use of his bloud; by the same reason that any one man perisheth, every man would too, because in all there is as fundamentall and originall enmity to the wayes of grace, as there is in any.

The consideration whereof may justly humble us in our reflexion upon our selves, whom neither the pro­mises of heaven can allure, nor the bloud and passions of Christ perswade, nor the flames of hell affright from our sinnes, till the Lord by the sweet and gracious power of his holy [...]irit subdue and conquer the soule unto himselfe. If a man should rise from the dead, and truly [Page 346] relate unto the conscience the woefull and everlasting horrors of hell, if a mans naturall capacity were made as wide to apprehend the wrath, fury, and vengeance of a provoked God, the foulenesse, guilt, and venome of a soule fuller of sins than the heavens of stars, as the most intelligent divels of hell doe conceive them. If an Arch­angell or Seraphim should be sent from heaven to reveale unto the soule of a naturall man the infinite glory of Gods presence, the full pleasures of his right hand, the admirable beauty of his wayes, the intimate conformity and resemblance between his divine nature in himselfe, & the Image of his holinesse in the creature, the unsearcha­ble and bottomlesse love of Christ in his Incarnation and sufferings, the endlesse incomprehensible vertue & pre­tiousnesse of his bloud and prayers; yet so desperately evill is the heart of man, that if after all this God should not afford the blessed operation and concurrence of his owne gratious Spirit, the revelation of his own arme and power upon the soule, to set on those instrumentall cau­ses, it would be invincible by any evidence, which all the cries and flames of hell, which all the armies and hosts of heaven were able to beget. There is no might or power able to snatch a man out of the hands of his sin, but onely Gods Spirit. Notable are the expressions which the holy Ghost every where useth, to set forth this wretched con­dition of the heart by nature: Gen. 49.6. Ier. 6.17. Ier. 44.16. Luke 19.27. Ephes. 2.3. wilfulnesse and selfe-wil­lednesse, We will not hearken, we will not have this man to raigne over us; [...], many wils in one. 1 Sam. 15.23. Rebellion and stubbornenesse, Malac. 3.13. stoutnesse of heart, Rom 9.19.10.21. contestation with God, and gain-saying his Word; Ezek. 2.3, 4. Impudence, stiffe­nesse, and hard-heartednesse, Hos. 5.2. 2 Cor. 10.5. mischievous profoundnes and deepe reasonings against the Law of God; Ier. 7.27. Ier. 8.5, 6. Ier. 18.18. pertina­cie, resolvednesse, and abiding in mischiefe; they hold fast deceit; obstinacie and Ier. 19.15. Zech. 7.11. selfe-obduration, They have hard­ned their neckes that they might not heare; Ier. 6.10. Rom. 3.11. 2 Thess. 3.2. Esay [...].3. Impotencie, immoveablenesse, and undocilenesse, their heart is uncir­cumcised; [Page 347] they cannot heare, there is none that understan­deth or seeketh after God: Ier. 17.15. 2 Chron 30.10. 2 Pet. 3.4. scorne and slighting of the messages of the Lord, where is his Word? Where is the promise of his comming? Esay 53.1. Ier. 5.12. Incredulity, and belying the Lord in his Word, saying it is not he: Who hath beleeved our report, and to whom is the arme of the Lord revealed? Gen. 6.3. Luke 7.30. Esay 63.10. Act. 7.51. Wrestling, resisting, and fighting with the Word, re­jecting the counsell of God, vexing and striving with his holy Spirit, ye have alwayes resisted the holy Ghost. 2 Tim. 3 2, 3, 4. Rom. 1. [...]9 31. Rage and fiercenesse of disordred affections, despising of good­nesse, trayterous, heady, and high-minded thoughts. Ier. 2.24.8.6. Hos. 8.9. Brutishnes of immoderate lust, the untamed madnesse of an enraged beast without any restraint of reason, or moderation. In one word, a Ier. 17 9. Habac. 2.5. hell, and gulfe of unsearch­able mischiefe, which is never satisfied. It is impossible that any reasonable man, duly considering all these dif­ficulties, should conceive such an heart as this to be over­come with meere morall perswasions, or by any thing lesse than the mightie power of Gods owne grace. To him therefore we should willingly acknowledge all our conversion and salvation; So extremely impotent are we, O Lord, unto any good, so utterly unprofitable, and unmeet for our Masters use, and yet so strongly hur­ried by the impulsion of our owne lust towards hell, that no precipice, nor danger, no hope nor reward, no man or Angell is able to stop us, without thine owne immediate power, and therefore Not unto us, O Lord, not unto us, but unto thy name onely be attributed the glory of our conversion.

Againe, by this consideration we should be provoked to stirre up and call together all our strength in the Lords service, to recover our mispent time, to use the more contention and violence for the kingdome of hea­ven, when wee consider how abundant wee have beene in the workes of sinne, in the pursuing of vast de­sires which had neither end nor hope in them. O how [Page 348] happie a thing would it be, if men could serve God with the same proportion of vigour and willingnesse of mind, as they served Satan and themselves before? I was ne­ver tired in that way, I went on indefatigably towards hell, like a swift Dromedary, or an untamed heifer, I pursued those evill desires which had vanity for their object, and misery for their end, no fruit but shame, and no wages but death. But in the service of Christ I have a price before mee, an abiding Citie, an enduring sub­stance, an immarcescible crowne to fix the highest of my thoughts upon: I have the promises of Christ to strengthen me, his Angels to guard, his Spirit to lead, his Word to illighten me. In one word, I have a soule to save, and a God to honour. And why should not I ap­ply my power, to serve him, who did reach forth his owne power to convert me? A long way I have to goe, and I must doe it in a spanne of time; so many temptati­ons to overcome, so many corruptions to shake off, so many promises to beleeve, so many precepts to obey, so many mysteries to study, so many workes to finish, and so little time for all: my weaknesses on one side, my bu­sinesses on another, mine enemies and my sinnes round about me take away so much, that I have scarce any left to give to God. And yet, alas, if I could serve God on earth, as he is served in heaven, if I had the strength of Angels, and glorified Saints, to doe his will, it would come infinitely short of that good will of God in my re­demption, or of his power in my conversion. If God should have said to all the Angels in heaven, there is such a poore wretch posting with full strength towards hell, goe stand in his way and drive him back againe, all those glorious armies would have beene too few to blocke up the passage [...] betweene sin and he [...], without the concur­rence of Gods owne Spirit and power, they could have returned none other answer but this, we have done all we can to perswade and turne him, but he will not be turned. [Page 349] If then the Lord did put to his owne power to save me, great reason there is that I should set my weake and im­potent faculties to honour him, especially since hee hath beene pleased both to mingle with his service great joy, liberty, and tranquillity here, and also to set before it a full, a sure, and a great reward, for my further animati­on and encouragement thereunto.

The fourth thing observed in this Verse was the attire wherein Christs people should attend upon his service, In the Beauties of Holinesse] These words referre to those before, and that either to the word [ People] or to the word [ willing.] If to [ People] then they are a further de­scription of Christs Subjects or Souldiers, they shall be all like servants in Princes Courts, beautifully arraied, like the Priests of the Law that had garments of beauty and glory, and so Schindler expounds it, In societate sa­cerdotum. If to the word [ willing] then it notes the ground and inducement of their great devotion and sub­jection unto Christs kingdome, that as the people came up in troopes to the Lords house, which was the Beauty of his Holinesse, or as men doe flocke together to the sight of some honorable and stately solemnity: so Christs people should by the beauty of his banners be allured to gather unto him, and flye in multitudes as Doves unto their windowes. Which way ever wee understand the words we may from them observe, First, That Holinesse is a glorious and a beautifull thing. The holy oile with which all the vessels of the Sanctuary were to be conse­crated, was a type of that Spirit which sanctifieth us and maketh us Kings and Priests unto God, Exod. 30.23. and it was to be compounded of the purest and most delicate ingredi­ents which the art of the Apothecary could put toge­ther. Therefore our Saviour still calleth his Spouse the fairest of wom [...]n, to note, that no other beauty in the world is to be compared with Holinesse. Cant. [...].12. Therefore our Faith, and Holinesse is called a Wedding Garment, Mat 22.12. at [Page 350] which solemnitie men use above all other to adorne themselves with their costliest and most beautifull attire: Therefore we are said to Rom. 13.14. Col. 3.12. Put on the Lord Iesus, and to Put on bowels of mercie, and humblenesse of minde, and meekenesse, &c. and therefore likewise the Church is compared to a Psal. 45.13, 14. Esai. 61.10. Ier. 2.32. Ezek. 16.8, 14. Bride decked in her choicest ornaments and jewels, broidred worke, silke, fine linnen, bracelets, chaines, jewels, crownes, gold, silver, perfect comelinesse, garments of salvation, and of praise, robes of righteous­nesse, &c. And Christ the husband of this Spouse, the Cant. 5.10, 16. chiefest and most amiable of ten thousand, even altoge­ther lovely. The Hag. 2.7. Desire of all Nations, and the allure­ment of all hearts that can looke upon him. And Psal. 84.1.87.3. Revel. 21.18, 23. Ierusa­lem the palace of this glorious couple described by the most pretious and desireable things which can bee thought on. Iaspar the wall, gold the pavement, pearle the gates, pretious stones the foundation, and the Lord the light thereof. Of our selves by reason of sinne we are full of 2 Cor. 7.1. filthinesse and deformity in flesh and spirit, Zech. 3.3, 4. Esai. 1.5, 6. clo­thed with filthy garments, and overspread from the head to the foot with blaines and putrefactions. It is only the holy Word of God which Ioh. 15 3.17.17. maketh us cleane from our filthinesse and from all our pollutions. By the washing of water through the Word Christ sanctifieth us, that he may present unto himselfe [...] a glorious Church without spot or wrinkle that it might be holy and without blemish, Ephes. 5.27. And therefore the Apostle Saint Peter exhorteth Christian women to adorne the inner man of the heart with the ornament of a meeke and quiet spirit which is in the sight of God (whose pure eye they ought rather to please than the wanton eye of man) of great price, 1 Pet. 3.3, 4. And the truth hereof may bee proved even from the practice of hypocrites themselves: for no man will counterfeite villanies, and make a shew of the vices, which indeed hee hath not, except he be desperately thereunto swayed by an humor [Page 351] of pleasing his wicked companions. And therefore Saint Austin complaineth of it as of a prodigious corrupti­on of his nature, that he did sometimes belie himselfe to his wicked associates, and boasted of the wickednesse which he durst not practise. No woman will paint her selfe with dung, or spread inke upon her face. It must be beautifull in it selfe which any man will ordinarily counterfeit: so that Holinesse hath the prerogative of an enemies suffrage, which is one of the strongest evidences, to testifie the beauty and excellency thereof.

This point will more distinctly appeare if we consider either the Author, Nature, properties, or Operations of this Holinesse. First, the Author is God himselfe by his spirit. The very God of peace sanctifie you wholly, 1 Thes. 5.23. Heb. 13.20, 21. saith the Apostle, and the God of peace make you perfect in every good worke to doe his will. Therefore the spirit is called a spirit of Holinesse, Rom. 1.4. by the power whereof Christ ri­sing from the dead was declared to bee the Sonne of God, to note the answerablenesse betweene raising from the dead or giving life where there was none before, and the sanctification of a sinner. Therefore the Apostle cal­leth it the renewing of the Holy Ghost, and the forming of Christ in us, the quickning, and creating us to good workes. Tit. 3.5. Gal. 4.19. Ephes. 2.5, 10. By all which we may note that what Beautie the Creation brought upon that emptie and unshaped Chaos when it was distributed into this orderly frame which we now admire; or what beautie the reunion of a living soule unto a dead and gastly body doth restore unto it; the same beautie doth Holinesse bring unto the soule of a man which was filthy before. But yet fur­ther we must note that God did not make man as other ordinarie Creatures, for some low and inferior use, (and yet Salomon saith, that they were made all beautifull in their time) but there was a pause, a consultation, a more than common wisedome, power, and mercie revealed in the workemanship of man: for God made man for [Page 352] his owne more peculiar delight, company and commu­nion, one whom hee would enter into a more intimate league and covenant withall. Psal. 4.3. Esai. 43.21. The Lord hath set apart the man that is godly for himselfe. This people have I formed for my selfe, they shall shew forth my praise, I will magnifie the beautie of my glorious vertues in those whom I have sanctified for my selfe. Thus wee finde what perfect comelinesse the Lord bestowed upon his people, when he entred into Covenant with them, and made them his owne, one which was alwayes to leane on his bosome, and to stand in his owne presence, Ezek. 16.8, 14. The Church is the Lords 1 Tim. 3.15. owne House, a 2 Cor. 6.16. Temple in the which hee will dwell and walke; it is his Ier. 3.17. Throne, in which he sitteth as our Prince and Law-giver. And in this regard it must needs bee extraordinarie beautifull; for the Esai. 60.13. Lord will beautifie the place of his Sanctuary, and will make the place of his feet glorious. Now then, if by Holinesse we are made 1 Cor. 3.9. Gods building, and that not as the rest of the world is for his Creatures to inhabite, but as a Temple for himselfe to dwell in, as a Cant. 7.5. gallerie for himselfe to walke and refresh himselfe in, certainely Ho­linesse which is the Ornament and ingraving of this tem­ple must needs be a glorious thing, for there is much glo­ry and wisedome in all Gods workes.

Secondly, if we consider the Nature of Holinesse, it must needs be very Beautifull. In generall, it consists in a Relation of conformitie, as all Goodnesse, save that of God doth: for no Creature is so absolute as to have its being from it selfe, and therefore its Goodnesse cannot consist in any thing which hath its originall in it selfe. It is the Rule and End which denominateth the Goodnesse of any created thing, that therefore which ought not to worke for its owne end, ought not to worke by its owne Rule, for he who is Lord of an end, must needs be Lord of the meanes and directions which lead unto that end. And this is indeed the ground of all sinne, when men [Page 353] make themselves their owne will, wit, reason, or resoluti­ons, to bee the spring and fountaine of all their actions. Therefore sinne is called our owne wayes, and the lusts of our owne hearts and our owne counsels, because it is absolutely from our selves, and hath no constituted rule to moderate or direct it. Impossible it is for any Crea­ture, as it comes out of Gods hands, to bee without a Law, or to be an originall law unto it selfe: for as hee who hath none over him cannot possibly be subject un­to any Law, in as much as a Law is but the declaration of a Superiours will what he requires to bee done, and what he threatneth on default thereof to inflict: so hee that is under the wisedome and ends of another, must needs likewise bee subject to the Lawes which his will prescribes for advancing and compassing his owne ends, who if he bee in his owne nature and ends most holy, must needs be holy in the Lawes which he enacts. By all which we may observe that Holinesse consisteth in con­formity, so that according to the excellencie of the pat­terne whereunto it referres, so is the measure of its beau­tie to be conjectured. And the patterne of our Holi­nesse is God himselfe, Be you holy, as your father which is in heaven is Holy; Other Creatures have some prints and paths of God in them, and so are all beautifull in their time: but man had the image of God created in him, his will was set up in our heart as a Law of nature, most pure, right, holy, good, wise and perfect, and that Law did beare the same relation to mans life, as his soule doth unto his members, to animate, forme, and organize every motion of the heart, every word of the mouth, eve­ry action of the soule and bodie according unto the will of God. When after this man threw away this Image, and God was pleased in mercy again to renue Holinesse in him, he did it againe by another patterne, or rather the same exhibited in another maner. He made him then con­formable to the Image of his Son, the heavenly Adam, Rom. 8.29. 1 Cor. 15 49. [Page 354] who is himselfe the Image of the invisible God, the ex­presse Character of his Fathers brightnesse, a Sunne of righteousnesse, a morning starre, the light of the world, the fairest of ten thousand: so that compare Holinesse with the first originall draught thereof in Paradise, the nature of Adam as it came new out of Gods fashioning, or that with the Law of God written in his heart, or that with the Holinesse of God, of which it was a ray shi­ning into the soule, or that Image of God with it selfe in Christ the second Adam, and every way Holinesse in its nature consists in a Conformity and Commensuration to the most beautifull things.

Thirdly, if we consider some of the chiefe Properties of Holinesse, wee shall finde it in that regard likewise very Beautifull. First, Rectitude and Vprightnesse, since­ritie and simplicitie of heart, God made man upright, but they have found out Eccles. 7.29. Ier. 31.22. Esai. 57.10. many inventions, that is, have sought up and downe through many turnings and by-wayes to satisfie crooked affections. It was Psal. 5.8. Davids Prayer, Make thy way strait before my face, and it is the Apostles instruction, Heb. 12.13. Make strait paths for your feet, lest that which is lame be turned out of the way. True Holinesse is a plaine, and an even thing, without falsehood, guile, perversenesse of Spirit, deceitfulnesse of heart, or star­ting aside. It hath one end, one rule, one way, one heart, whereas hypocrites are in the Scripture called Iam. 1.8. Double minded men, because they pretend to God, and follow the world. And Deut. 32.5. crooked men, like the Esai. 30.12, 13. swelling of a wall, whose parts are not perpendicular, nor levell to their foundation. Now rectitude, sincerity, and single­nesse of heart is ever both in the eyes of God and man a beautifull thing.

Secondly, Harmonie and Vniformity within it selfe. The Philosopher saith of a Iust man that he is like a Dye, which is every way even and like it selfe, turne it how you will, it fals upon an equall bottome. And so Holi­linesse [Page 355] keepes the heart like its selfe in all conditions; as a watch though all together it may bee tossed up and downe with the agitation of him that carrieth it about him; yet that motion doth no way perturbe the frame, or disorder the workings of the spring and wheeles with­in: so though the man may bee many wayes tempted, and disquieted, yet the frame of his heart, the order of his affections, the governement of the spirit within him is not thereby stopped, but holdeth on in the same te­nour. We know in the body if any part doe exceed the due proportion, it destroies the beautie and acceptable­nesse of the rest. Symmetrie and fitnesse of the parts unto one another is that which commends a body. Now Holinesse consisteth in this proportion, there is in it an [...] an exactnesse of obedience, an equall respect unto all Gods Commandements, an hatred of every false way, an universall worke upon the whole spirit, soule, and body, a supply made unto every joynt, a mea­sure dispenced unto every part, not a grace due unto Christian integritie which is not in some proportion fa­shioned in a man. Christ hath no Monsters begotten by his spirituall seed: for Monsters are ever caused either by an excesse, or by a defect of seed; in the one case nature being overcharged is forc'd to labour that which re­maines, and will not be laid aside, into some superfluous members; and in the other for want of materials to leave her worke unfinished, and destitute of some ne­cessary parts. But now first wee are to note that a man can have no superfluitie of Grace, we can never have too much of that, the fulnesse whereof we should labour to get, and for the other danger, wee know Christ hath a Residue of spirit to supply any defect, and to make up whatsoever is away for the fashioning of Christ in us: so then Holinesse fashioneth the whole man. Hee that leaves any one faculty of his soule neglected, or any one part of the Service or Law of God disobeyed (I [Page 356] speake of a totall, and constant neglect) is undoubtedly an Hypocrite and disobeyes all, Iam. 2.10, 11. As Da­vid with a little stone slew Goliah because his forehead was open; so can our enemie easily deale with us if he observe any faculty naked and neglected. The actuall and totall breach of any one Commandement, ( Totall, I meane, when the whole heart doth it, though haply it execute not all the obliquitie which the compasse of the sinne admits) is an implicite, habituall, interpretative, and conditionall breach of all; His soule stands alike dis-affe­cted to the holinesse of every Commandement, and hee would undoubtedly adventure on the breach of this, if such exigences and conditions as misguided him in the other should thereunto as strongly induce him. He that hath done any one of these abominations, hath done all these abominations in Gods account. Ezek. 18.10, 13. There being then in a Christian man a suteable life and vigour of holinesse in every part, and a mutuall conspi­ring of them all in the same wayes and ends, there must needs likewise be therein an excellent beauty.

Thirdly, growth and further Progresse in these Propor­tions: for it is not onely uprightnesse and Symmetrie of parts, which causeth perfect beauty and comelinesse, but stature likewise. Now Holinesse is a thriving and growing thing. The Spirit is seede, and the Word is raine, and the Father is an Husbandman, and therefore the life of Christ is an abounding life, Ioh. 10.10. The ri­vers of the Spirit of Grace spring up unto Eternity, Ioh. 7.36. As Christ hath no Monsters, so neither hath hee any Dwarfes in his mysticall body; but all his grow up unto the pitch of perfection which it becommeth them to have in him, even unto the measure of the stature of the fulnesse of Christ, Ephes. 4.12, 13. The meaning of the Apostle is that Christ is not alwayes an infant in us as when he is first formed, but that he doth Grandescere in Sanctis, as Musculus well expresseth it, that he groweth [Page 357] up still unto the stature of a man: for wheresoever there is faith and holinesse there is ever ingenerated an appetite for augmentation; Faith is of a growing and Charitie of an abounding Nature, 2 Thes. 1.3. By the Word of truth, as by incorruptible seed wee were begotten, Iam. 1.18, 21. 1 Pet. 1.23. 2.2. Luk. 17 5. Psal. 68.28. and by the same Word as by the sap and milke are we nou­rished, and grow up thereby. This affection holinesse ever workes, as it did in the Disciples, Lord, increase our faith, and in David, Strengthen, O God, that which thou hast wrought for us.

Fourthly, besides the Rectitude, Harmonie, and Ma­turitie which is in Holinesse, there is another propertie, which maketh the Beautie thereof surpasse all other Beautie, and that is Indeficiencie. The measure of Christ must be the Rule of our growth, but Christ never was overtaken by old age or times of declining, He never saw corruption: so wee must proceede from strength to strength, like the Sunne to the perfect day, but there is no sinking or setting of Holinesse in the heart. They that are planted in Gods House doe still bring forth fruit in their Old age, Psal. 92.14. and are even then fat and flouri­shing. As our outward man decaieth, so our inward man groweth day by day. Our Holinesse is a branch of the life of Christ in us, which doth never of it selfe runne into death, and therefore is not apta nata of it selfe to decay: for that is nothing but an earnest, inchoation, and assurance of death. That which waxeth old, saith the Apostle, is ready to vanish away, Heb. 8.13.

Fourthly and lastly, if we consider the Operations of Holinesse, that likewise will evidence the Beautie there­of, for it hath none but gratious and honourable effects. It filleth the Soule with Joy, Comfort, and Peace. All Joy, unspeakeable, and glorious joy, peace, quiet­nesse, assurance, songs, and everlasting joy. Rom. 15.13. 1 Pet. 1.8. Esai. 32.17. Esai. 35.5, 10. It maketh the blinde see, the deafe heare, the lame leape, the dumbe sing, the wildernesse and parched ground to be­come [Page 358] springs of water. It entertaineth the soule with feasts of fatted things, Esay 25.6. Cant. 2.4, 5. Psal. 45.15. Cant. 1.4. Cant. 7 5. Iohn 14.21-23. Hebr. 12.14. Psal. 45.11. Cant 4.9. and of refined wines, and carrieth it into the banquetting-house unto apples and flagons. It giveth the soule a deare communion with God in Christ, a sight of him, an accesse unto him, a boldnesse in his presence, an admission into most holy delights, and intimate conferences with him in his bed-chamber, and in his galleries of love. In one word, it gathers the ad­miration of men, it secures the protection of Angels, and which is argument of more beautie than all the creatures in the world have besides, it attracteth the eye and heart, the longings and ravishments, the tender compassions and everlasting delights of the Lord Iesus.

I have insisted on those properties of holinesse, which denote inward beautie, because all the graces of the Spirit doe beautifie inherently. But the word proper­ly signifying Decus or Ornatum, outward adorning by a metaphor of rich apparell, expressing the internall excellencie of the soule, notes unto us two things more.

First, that the people of Christ are not only sanctified within, but have interest in that unspotted holinesse of Christ, wherewith they are clothed as with an orna­ment. So the Priests Psal 132 9. of God are said to be clothed with righteousnesse, and we are said to Gal. 3.27. put on Christ: And the righteousnesse of Christ is frequently compared to Revel. 3.18.4.4.6.11.7.9. long white robes, fit to Psal. 32.1. cover our sins, to hide our na­kednesse, and to protect our persons from the wrath of God: so that to the eye of his justice we appeare, as it were parts of Christ; as when Iacob wore Esau's gar­ment, he was as Esau to his father, and in that relation obtained the blessing. God carrieth himselfe towards us in Christ, as if we our selves had fulfilled all righteous­nesse, as if there were no ground of contestation with us, or exception against us. And this is indeed the beau­tie of holinesse: The modell, prototype, and originall of all beautie.

[Page 359]Secondly, from the metaphoricall allusion (as it is usu­ally understood) it notes unto us likewise, that all the people of Christ are Priests unto God, to 1 Pet. 2.5. Esay 56.7. Revel 1.6. offer up sacri­fices acceptable unto him by Iesus Christ. They have all the priviledges, and the duties of Priests. To approach unto God, Hebr. 10.19. wee have libertie to enter into the holiest by the bloud of Iesus; to consult and have communion with him, to be his Remembrancer; for as his Spirit is his Re­membrancer unto us, Ioh. 14.26. hee shall bring all things to your remembrance, whatsoever I have said unto you; so is he Esay 43.25. Esay 62.6, 7. our Remembrancer unto God, to put him in minde of his mercy and promises, to make mention of him, and to give him no rest. To know, and propagate his truth; this Mal. 2.7. was the office of the Priest, to be the keeper of the knowledge, and to teach it unto others: and this know­ledge in the Gospell doth Esay 11.9. overflow the earth, and make every Col 3.16. Hebr. 3.13. Iude vers. 20. man, in a spirituall sense, a Priest, an in­structer, and edifier of his brother. To offer to him such sacrifices as hee now delighteth in: the Psal. 107 22. sacrifices of thanksgiving, the Psal. 51 17. sacrifices of a broken and contrite spirit, the Heb 13.15, 16. Phil. 4.18. sacrifices of praise, confession, good works, and mutuall communicating unto one another: in one word, the Rom. 12.1. Rom. 15.16. Esay 66.20. Iames 1.18. sacrificing of a mans whole selfe, to be con­secrated as a kinde of first fruit unto God, being sancti­fied by the Holy Ghost. There is no man actually be­longing unto the Kingdome of Christ, who hath not all these holy affections wrought in him, and maketh conscience of them, as of his calling, and the duties of his life.

Wee see then that Holinesse is the badge of Christs subjects; they are called Esay 63.18. The people of his Holinesse: Ier. 2.3. Iames 1.18. Israel was holinesse unto the Lord, and the first fruits of his increase consecrated unto him and his service as a kinde of first fruits. The livery of Christs servants is a parcell of the same holy Spirit with which his owne hu­mane nature was clothed. Exod. 40.9. All the vessels and ministe­riall [Page 360] instruments of the Tabernacle were anointed with the holy oyle; and the Psal. 93.5. house of the Lord was an house of holinesse, to signifie that every Christian should bee by the Spirit of God sanctified, because he is 2 Cor. 6.16. a Tem­ple, and every member, because it is Rom. 6.13. a vessell and in­strument for the Masters use. The Spirit of holinesse is that which distinguisheth, and as it were, marketh the sheepe of Christ from the wicked of the world: yee are Ephes. 1.13. sealed with the Holy Spirit of promise: 1 Cor. 2.12. yee have not received the spirit of the world, but the Spirit which is of God. Holinesse Tit. 2.14. setteth us apart for Gods service, for his Hebr. 12.14. presence and fruition; Ezek. 9.4. protecteth and priviledgeth us from the wrath to come, in the day when he shall se­parate betweene the pretious and the vile, and make up his jewels: without this no man can either serve, or see, or escape God, either doe his will, enjoy his favour, or decline his fury. All our services without this are but Malac. 2.3. Dung, and who would thanke that man for his ser­vice, who with wonderfull officiousnesse should bring nothing but heapes of dung into his house? If a man could powre out of his veines rivers of bloud, and offer up every day as many prayers as thoughts unto God, if his eyes were melted into teares, and his knees hardned into horne with devotion; yet all this, if it be not the fruit of holinesse, but of will-worship, or superstition, or opinion of merit and righteousnesse, it is but as dung in Gods sight. Wherefore lyest thou upon thy face, there is an accursed thing in the campe? What-ever sinne thy conscience tels thee lyeth next thy heart, and warmes it, so that thou art unwilling to part from it, take heed of bringing it into Gods presence, or provoking him with thy services, for he will throw them backe like dung into thy face. What hath my beloved to doe in mine house, see­ing shee hath wrought lewdnesse with many? Ier. 11.15. Psal. 50.16, 17. Esay 1.11-14. What hast thou to doe to take my Covenant in thy mouth, seeing thou hatest instruction? Who hath required this at your hands [Page 361] to tread in my Courts? Bring no more vaine oblations, incense is an abomination unto mee, &c. Till a man put away the evill of his doings, and cleanse himselfe, all his worship of God is but mocking of him, and prophaning his ordinances. In vaine did the Marriners pray while Ionah was in the ship; in vaine did Ioshua intercede while the accursed thing was in the campe. A man shall lose all which he hath wrought in Gods worship, and have neither thankes nor reward for it, so long as he harbou­reth any uncleane affection in his heart, and will not yeeld to part from it. Any sinne which wasteth the con­science (as every great and presumptuous sinne doth in whomsoever it is) unqualifieth that person for the king­dome of heaven. Grace maketh a beleever sure of sal­vation, but it doth not make him wretchlesse or secure in living; though there be not an extinguishment, yet there is a suspension of his right upon any black and notorious fall, that man must not dare to lay claime to heaven, that hath dared in a presumptuous manner to provoke the Lord. Our holinesse is not the cause of our salvation, but yet it is the way thereunto; he which by any wasting and presumptuous sin putteth himselfe out of that way, must by repentance turne into it againe, before hee can hope to finde out heaven; for without holinesse no man shall see the Lord. He that is an hundred miles from his owne house, notwithstanding his proprietie thereunto, shall yet never actually enter therein, till he have travel­led over the right way which leads unto it. There is an Order, à primo ad ultimum in the salvation of men, ma­ny intermediate passages betweene their vocation and their glory: Justification, repentance, sanctification, as a scale or ladder betwixt earth and heaven, he that fals from his holinesse and purity of conscience, though hee be not quite downe the ladder, and hath the whole worke to begin againe, as much as ever, yet doubtlesse he shall never get to the top till he recover the step from which he fell.

[Page 362]And if in this case it be true that the righteous shall scarcely be saved; O then where shall that man appeare whom God at the last shall finde without this garment and seale upon him. When there was a tempest, he who slept, and least thought of it, was throwne into the sea; and when the day of wrath shall come, those that have neglected their estate most, shall doubtlesse be in the greatest danger. And therefore we should labour to goe to Gods throne with our garments and our marke upon us; for all other endowments, our learning, our honours, our parts, our preferments, our earthly hopes and de­pendencies will none follow us, but wee shall live to see either them or the comforts of them depart. Achitophel had wisdome like an oracle of God, but he liv'd to see it bid him quite farewell, for hee died like a very foole or childe, who when he may not have his owne will, will be reveng'd upon himselfe. Haman had more honour than the ambition of a subject usually aspires unto, and yet he liv'd to see it bid him farewell, and died the basest death which himselfe could devise for his most hated and despised enemie. Iehoiakim, a King, liv'd to see his Crowne take its leave, and was buried with the buriall of an Asse, and drag'd like carrion out of the gates of the Citie. There will be nothing at last left for any man to cast his trust upon but God, or Angels, or our fellowes; and if then God be against us, though all which remains were on our side, alas what is an handfull of stubble to a world full of fire? but yet there will not be that advan­tage, but the combate must be single betweene God and a sinner. The good Angels rejoyce to doe Gods will, and the wicked will rejoyce to doe man any mischiefe; these will be only readie to accuse, and those to gather the wicked together unto the wrath of him that sitteth on the Throne. O what would a man give then for that holinesse which hee now despiseth? what covenants would such a man be content to subscribe unto, if God [Page 363] would then shew him mercy when the court of mercy is shut up? wouldst thou returne to the earth, and live there a thousand yeares under contempt and persecution for my service? O yes, not under thy service onely, but un­der the rockes and mountaines of the earth, so I may be hid from the face of the Lambe. Wilt thou be content to goe to hell and serve me there a thousand yeeres in the midst of hellish torments, and the reviling of damned creatures? O yes, even in hell infinitely better would it be to be thy servant than thine enemie. Wilt thou re­venge every oath with an yeare of prayers, every bribe or corruption with a treasury of almes, every vanity with an age of precisenesse? Yes Lord, the severest of thy commands to escape but the smallest of thy judge­ments. O let us be wise for our selves, there shall be no such easie conditions then proposed when it will be im­possible to observe them, and there are now farre easier proposed, when we are invited to observe them.

Lastly, from hence we learne that none will be Wil­ling to come unto Christ till they see Beauty in his ser­vice, which with a carnall eye they cannot doe, for na­turally the heart is possessed with much prejudice a­gainst it, that the way of religion in that exactnesse which the Word requires, is but the phantasme of more subli­mated speculations, a meere notionall and airy thing, which hath no being at all, but in the wishes of a few men, who fancie unto themselves the shape of a Church, as Zenophon did of a Prince, or Plato of a Common­wealth. And therefore though with their tongues they doe not, yet in their hearts men are apt to lay aside that rigour and exactnesse which the Scripture requires, namely, to pull out our right eyes, to cut off our right hands, to hate father and mother, and wife, and lands, and our owne life; to deny our selves, to crosse our own desires, to mortifie our earthly members, to follow the Lambe through evill report and good report, through [Page 364] afflictions and persecutions, and manifold temptations whither soever hee goeth, to warre with principalities and powers, and spirituall wickednesses, to acquaint our selves with the whole counsell of God, and the like: and in stead thereof to resolve upon certaine more tolerable maximes of their owne to goe to heaven by, certaine me­diocrities betweene piety and prophanenesse, wherein men hope to hold God fast enough, and yet not to lose either the world, or their sinfull lusts. This is a certaine and confessed truth, that the spirit which is in us by na­ture, is contrary to the spirit of purity and power which is in the world: and therefore the universall and willing submission of the heart unto this, must needs finde both many antipathies within, and many discouragements and contempts without. Esay 8.14.18. Christ was set up for a signe of contradiction to be spoken against, and that in the houses of Israel and of Iuda, and as it was then, so is it now, even in Abrahams family, in the houshold and visible Church of Christ, Zech. 3.8. They that are of the flesh persecute those that are after the spirit; Luke 2.34. Christ had never greater e­nemies than those which professed his name. This is one of the sorest engines Satan hath against his kingdome, Quantus in Christiano popu­lo honor Christi, ubi religio igno­bilem facit? —per hoc om­nes quodammo­do matiesse co­guntur ne viles habeantur. Sal­vian. to make it appeare in the eyes of men, as a despicable, con­temptuous, and unbeautifull thing. And therefore no man comes under Christs government till that prejudice by manifest evidence of the Spirit be removed. And for this reason the wayes of Christ are set forth as beautifull, even under crosses and afflictions. I am blacke with per­secution, with the beating of the Sunne upon me, but yet I am comely, O yee daughters of Jerusalem. When the watch-men smote the Church, Cant. 1.5-8. and wounded her, and tooke away her veile, yet still she acknowledged Christ, for whose sake she suffered these persecutions, to be the white and ruddy, Cant. 5.7-10. the fairest of ten thousand: and the same opinion hath Christ of his Church, though she be affli­cted and tossed with tempest, yet he esteemeth of her as [Page 365] of a beautifull structure. How faire and how pleasant art thou, O love, for delights? Esay 54.11, 12. Cant. 4.1-7. And this is that we should all endevour, to shew forth in a shining and unblameable conversation, the Beauty of the Gospell, that the enemie may have no occasion from any indiscretions, affectati­tions, unnecessary, reservednesse, and deformities, un­grounded scrupulosities, over-worldly affections, or any other miscarriages of those who professe not the name onely, but the power of religion, to blaspheme or fling off from a way, against which they have such preju­dices offered them; for all that which the faithfull have common with the world, shall yet be sure to be charg'd upon their profession by wicked men, who have not ei­ther reason or charity enough to distinguish betweene Gods rule, and mans errour. Submit your selves, saith the Apostle, to every ordinance of man for the Lords sake, &c. for so is the will of God, that with well-doing you may put to silence the ignorance of foolish men: for this is cer­taine, the ignorance of foolish men will not so much lay the blowes upon your persons, as upon that truth and religion which you professe, when you needlessely with­stand any such ordinances as you might without sinne obey.

The last thing observed in this verse was the Multi­tudes of Christs subjects, and the manner of their birth; From the wombe of the morning, thou hast the dew of thy youth. Thy children are borne in as great abundance un­to thee, as the dew which falleth from the morning wombe.

From whence we may note; First, that Christ in the day of his power, in the morning of his Church, had multitudes of children borne unto him. This promise the Lord made to Abraham, and it is not to be limited to his children after the flesh, but to his children of promise, Gen. 22.17. Gen. 28.14. that his seed should be as the Starres, and as the Dust for multitude. And the Prophet applies that Promise to [Page 366] Israel by promise, when those after the flesh should be dissipated and become no people, yet saith the Prophet, the number of the children of Israel shall be as the sand of the sea which cannot be measured nor numbred, Numb. 23.10. &c. meaning the Israel of God amongst the Gentiles. Thus the faithfull are said to flocke like Doves unto their win­dowes, Hos. 1.10. and to swell into a sea of great waters, an hun­dred and foure and forty thousand, Esay 11.9. Revel. 7 4-9. with an innumera­ble company more, all sealed and standing before the Lambe.