THE TOMB-STONE, AND A RARE SIGHT.

LONDON, Printed by Tho: Roycroft, for Edw: Dod, and Nath: Ekins, and are to be sold at the Gunn in Ivie Lane, 1653.

THE TOMB-STONE, OR, …

THE TOMB-STONE, OR, A broken and imperfect Monument, of that Worthy Man (who was just and perfect in his Generations;) M r. JOHN CARTER, Pastor first of Bramford, and last of Belsted in SƲFFOLK.

Erected above eighteen years after his decease:

BY His unworthy Son JOHN CARTER, Preacher of the Gospell, and as yet sojourning in the City of NORWICH.

PROV. 10. 7.

The memory of the Just shall be blessed.

London, Printed in the Year, 1653.

HERE under this stone lyeth hid a Rich treasure, The Precious Dust of that holy man, that burning, and shining Light M r Iohn Carter: first Pastor of Bramford, and afterwards of Belsted in Suff: With Esther, his Faithfull Consort, both of them Waiting for a blessed Resurrection.

2 Tim. 4.

7. I have fought a good fight, I have finished my course, I have kept the Faith.

8. Henceforth there is layd up for me a Crown of righteousnesse, which the Lord, the righteous Judge shall give mee at that day: and not to me onely; but unto them also that love his appearing.

TO THE RIGHT HO­NORABLE, And that both by the first, and also by the second Birth: To the truely Noble, Wor­thy, and Religious Lady, the Lady FRANCES HOBARTE.

Madam,

ATYS, the Sonne of Croesus the Rich King, was dumbe in his Child-hood, & so continued many years: he was never [Page] heard to speake a word, till Cyrus enter'd Sardis, and then, the Child seeing a common Souldier running upon his Father with a drawn sword to kill him, brake forth into violent and articulate speech, O man, kill not Croesus! So that he, who till that time lived mute to himselfe, then became a cleare speaker for the saving of his Father.

This, Madam! in a sence, is my very case. I had thought to have been mute in this kind for ever, and never to have spoken againe by my Pen in Print. Though many, and a­mongst the rest, even your Honour have endeavoured often to perswade me to make some poor pieces of mine publike: But bring sensible of mine [Page] owne weakness, I stood out, and was resolved forever to forbeare. For Iam a Child, and cannot speak; at least, not with that skill, and energy that the Printing-presse calleth for: Yet now at last seeing my precious Fa­ther his name in hazard (not of being stained, its not capable of that; Nor of being utterly forgotten, for his name is written in the Booke of Life, with Golden letters, and his praise shal be for ever in the Gospel; but that his remembrance amongst men (after this Generation) might have beene cut off by devouring time; to save the memory of my Father alive, I break silence.

I annex to his life, a piece of mine own. The reason why I do so, and [Page] why I put forth this Sermon rather then any other, it is not for any worth that I apprehend in it, but be­cause I had a special calling to it: So soon as it was preached, the Major with the Aldermen, and some Mi­nisters came to me, and with great earnestnesse, desired me to print the Sermon, that so they might againe see what they had already heard. I did not yeild to them at that time. But now seeing that God hath with­in these fow daies stirred up my Spi­rit, to do something whereby I might honour my Father, before I go hence to meet him in another, and a better Country, I remembred my Friends request, and did resolve to answer their desires, according to my poore [Page] ability, though some few yeares after.

Why I presume to tender this homely peece to your Honour, I shal humbly give a short account; Partly for my Fathers sake. Ioseph, to ho­nour his good old Father Iacob, brought him, and set him before the King. Give me leave also, Elect Lady! to bring my Reverend Fa­ther into your Honours presence: It will be some grace to him on Earth; and had your Ladyship known him, you would have honoured him.

Also, because the Subiect is soe suitable to your Honour all the way. Your Ladyship loves the sweet per­fume of the dead Saints. And as [Page] for the Lyon, it is the Ensign of No­bility, and Magnanimity; and your Honour bears the Lyon in your own Coat of Armes. But as for the Ly­on of the Tribe of Judah, you bear him in your heart, and embrace him with the Arms of your precious faith. My Naile, and Wheele, I presented to your Ladyship out of du­ty and gratitude onely. The Subiect of those worthlesse papers, did not so aptly close with your Honours con­dition; they did more immediately concern the Magistracy. But in this work of mine, my whole designe is to exalt the Lord Jesus Christ; I set him up before you as an Ensigne; which I know your Honour wil with all cheerfulnesse follow.

[Page] Yet further, your Honour cannot be ignorant of the frame of my spi­rit that as the blessed Apostle Paul said concerning his Corinthians, so I of your Ladyship. Madam! you are in my heart; Christ lives in your Ho­nour, and where so much of Christ appears, who can but give Ho­nour?

Finally, As Saint Paul writ to Philemon, Thou owest to mee even thine owne selfe; In a like phrase I may speake to your Lady­ship; Iowe even mine ownself to your Honour, which I would have acknowledged to the whole world, & made it out in some particulars; but that I feare (such is your humi­lity and goodnesse) your Ladyship [Page] would not have resented it well. Accept, I beseech your Honour! this poor Present, with the same Candor it is offered. And be assured, Madam! that I am,

As Your Honours humble Ser­vant, So Your Ladyships faithfull, and constant Orator at the Throne of Grace: And So shall continue, whilest he hath a heart, or a tongue to pray, JOHN CARTER.

TO ALL HIS WEL-BELOƲED NEPHEWS, AND NIECES: Even all the Remnant that are yet surviving of his Fathers House.

WHen Saint Paul called to remembrance the [Page] unfeigned faith that dwelt in the Grand-Mother Lois first: Hee was easily perswaded that the same dwelt in Timothy the Grand-Child also. So true­ly, when I consider the unfeign­ed faith and holinesse, that dwelt first in your good aged Grand-Father, and Grand-Mother; I cannot but conceive some hope, that there is some measure of the same faith, and sanctity e­ven in you.

Now to the end that any of you, who (being of the elder sort) have received any Godly Principles, immediately from your Grand-Father and Grand-Mother, when they were a­mongst [Page] the living, That you, I say, may the better retain those godly Instructions to the end; And that you may teach them to your Children, and Child­rens. Children, I do here send you your Reverend, and Pious Grand-Father, in some measure revived.

It is, I confes, but an imperfect and blind delineation of so de­serving, and perfect a man. Con­suming time hath worne off much of his orient lustre: yet there is so much remaining, as hath a great deale of beauty in it, enough to refresh your me­mories. Here, take him for your patterne; Bee yee followers of [Page] God, of Christ, & of your good Grand-Father also as dear Chil­dren, and tread in his steps.

It was the saying of a learned and godly Divine unto his chil­dren, when he was at the point of death. How will you looke me in the face, before the dreadfull Tri­bunall of Jesus Christ, if any of you appeare before me then, in an unre­generate condition? How will a­ny of you look your Venerable Grand-Father in the face at that terrible day; If you be found in any Error, Heresie, Schisme, or inordinate walking, as becomes not the Gospell of Iesus Christ? It is our great honour that we had such a holy root, such a Fa­ther [Page] of our Family: It will bee our greatest shame, a blot never to be wiped out, if any of us shal degenerate. This was the Brand and Ignominy of multitudes of the Iewes; they boasted, and said, We have Abraham to our Fa­ther: but Christ said to them a­gain, Yee are of your Father the De­vill, for the lust of your Father ye wil do. These things I write, not that I suspect you, much les condemn you, (Of many of you I am con­fident) but in tenderness of love to warn you, and excite you to walke accurately. The blessing of my Fathers God be upon you al.

Accept in good part this poor remembrance, from

Your Affectionate Ʋncle, JOHN CARTER.

To his wel-beloved Country-men, the Inhabitants of BRAMFORD, AND BELSTED in Suffolk.

EVen Nature teacheth us Nescio qua natale so­lum dulce­dinecunctos ducit, & immemo­res no [...] si­nit esse sui. to love dearely the Land of our Nativity. I cannot but wish well to that place, and people where I drew my first breath; viz. Bramford: as al­so to that place, and people where my good Father finished his course, and breathed his last: viz. Belsted. To both those [Page] places, and peoples I send Salu­tations. But that is not my main designe.

Brethren! My hearts desire, and prayer to God for you, is, that you may bee saved. The meanes of Salvation you enjoy­ed a long time, under the Mi­nistry of yout Ancient Pastor, my deare Father, Mr. John Car­ter. He appeared to you all that while, as that bright Star, Matth. 2. By his light, and motion, by his Doctrine, and Conversation, he guided you to Christ. He so long as hee was in his Taberna­cle of Clay, was not negligent to put you alwaies in remem­brance of those things which [Page] concern your everlasting peace. That which I drive at, is, Now that hee hath put off his Taber­nacle, now in his stead to ad­monish you. Remember there­fore Revel. 3. 3. how you have received, and heard, and hold fast, and repent. Remember how hee was an example 1 Tim. 4. 12. of Beleivers, in word, in conversa­tion, in Charity, in Spirit, in faith, in purity. Consider, how shall you escape, if you neglect so great Salvation: Will it not be more tolerable for the Land of Sodom, in the day of Iudgment then for you? Now for the e­ternal good of your Souls, here I send nou your old Pastor a­gain. I confesse his livelie voice, that cannot be recalled, but his [Page] life and example I endeavour to revive again. The rich man in Luk. 16. 30. Hel spake thus; Father Abraham! If one were sent to my Fathers house, from the dead, they would repent. I commend un­to you your ancient spirituall Father, in some sort raised from the dead. Now look to your faith, look to your repentance, look to your holy walking; else his Ministrie will rise up in iudgment against you. For hee being dead, yet speaks. O that you would now so conform to his Doctrine, and practise, that when hee, and you shall stand together at the last day, before the great Shepheard of the Sheep: Hee that had the [Page] rule over you, might bee able to say with ioy; Lord here I am, and the Children which thou hast given me.

This is, and shal be the pray­er of him that is

Your wel-wishing Friend, and Country-man, JOHN CARTER.

TO HIS REVEREND BROTHER, AND Fellow-Labourer in the Lords Ʋineyard, Mr. Samuel Clark, Pastor of Bennet Fink, LONDON.

Worthy SIR,

THAT which Naomi spake to Ruth concerning Boaz; Hee hath not left off his kind­nesse to the living, and to the dead: It is fully verified of your selfe; you cease [Page] not to shew kindnesse to the living, and to the dead. To the living; by your preach­ing and Ministry, you make Saints dai­ly. To the dead Saints you shew kind­nesse, by perpetuating their Names, to their honours, and the good of many. And herein you are a great gainer; you shine your selfe, by making others shine. Amongst the rest of those that honour you, I am one, though I never saw your face, otherwise then in the Frontispice of your learned Bookes.

In your first part of the marrow of Ecclesiasticall History, We had in­formation, that you did resolve to add a second part; and to put in the Lives of such godly Divines, and others, as were eminent in these latter times, if you were furnished with faithfull infor­mation. Hereupon, divers did set upon me with very great importunity, to write the life of my deare Father, and to send it up to you. Truely, Worthy Sir! I was desirous of the thing, but durst not undertake the work: I was sensible of mine own weaknesse; and also that his [Page] sayings, and doings had so far slipped the memories of this Generation, that I should have brought to light such an im­perfect thing, as rather would have been a blemish to so eminent a Saint, then an honour. Hereupon, I laid all thoughts aside of medling, or attempting such a thing. I knew that he is glorious in hea­ven, and on the Earth too, so far as his name is spread.

Now, good Sir! let me be bold to give you a short account of my selfe. Some few daies since, I went about to make a new Diary for my selfe. I was desirous in the first place, to set down some passages of my Father, for mine own satisfaction, and use. I began so; and before I was aware, it amounted to so much, as I thought better that published, then no­thing at all: and at the last my Spirit grew restlesse; I could not satisfie my selfe, till I had digested it into some or­der, and made it publike. And now, Sir, here it is; I present it to your judi­cious view: accept it in good part from a meer stranger. Because it was so short, [Page] therefore I joyned it to a weak and un­worthy piece of mine own, to make it a Book.

My humble request to you, worthy Sir, is this, that (though I slipped the last opportunity, yet) if you shall set forth any more lives; or if you shall have a new Impression of any of the former: that you would extract so much of my precious Fathers life, as you shal judge fit, and place it where you please, in your Ec­clesiasticall History. Your Monuments will bee lasting in after ages, when my poore Pamphlet will bee worne out with time. Pardon my boldnesse: The Lord strengthen out your daies, for the good of his Church, and the honour of his Saints.

Your most observant Friend, and Brother, that truely honoureth you, JOHN CARTER.

THE LIFE OF Mr. JOHN CARTER, Pastor of Bramford in Suffolk.

MAster John Carter, my deare Father of blessed memory, and now a glorious Saint in Heaven, was borne at Wickham in Kent neer Can­terbury, about the yeare of our Lord 1554.

He was descended but of meane Parents, (yet religious, and of good repute) not able to maintaine him, at the University, wholly at their own charge. One Mr. Rose, a rich man in Canterbury (as my Father hath told me) Surely, taking notice of [Page 2] his piety, in those his tender years, and of his studiousnesse, and proficiency in all Learning, beyond the pitch of a Grammer Scholar, and finding him hopefull, like­ly to prove a precious instrument in the Church of Christ; took him into his care, and disbursed monyes from time to time (as was needfull) for his maintenance in Cambridge. He was of Clare Hall: Pupill to Doctor Byng the famous Civilian, Ma­ster of that House: (whose Son, Doctor Robert Byng, a learned and worthy Gentle­man, was my Tutor afterwards in the same Colledge) when he was first ad­mitted into the Colledge, he was presently taken notice of, to be of singular learn­ing, and ripenesse for one of his yeares. He had, with the rest of his year, a Theme given him to make. The Thesis was, ‘Frugalitas virtutum maxima.’

When the young Schollars brought in their Themes, the Lecturer took them, and read them; and when he came to Carters Theme: he stood a little at a stand: at last, sayes he before them all: here is the best Theme that I ever read: and gave him money, commended, and en­couraged him: and alwayes after had a [Page 3] carefull eye over him: and sought op­portunities to do him good.

After my Father had taken his degrees, Batchelor, and Master of Arts: His Tutor Doctor Byng (out of his singular love to him, and respect to his learning, and piety) gave him a Chamber in his own lodgings, where he continued a yeare or two, which made much to the compleating of him for the work of the Ministry. And all that while he continued a gremiall in the bo­some, and Lap of his Mother the Univer­sity, he had constant meetings with di­vers of his famous contemporarys, and that weekly: Doctor Chaderton, Doctor Andrews (afterwards a Prelate) Master Culverwell, Master Knewstubs, &c. and divers others, whom God raised up, and fitted to send forth into his Harvest, to gather his Corn, then ripe for the Sickle, into his Barne. At their meetings they had constant exercises. They prayed to­gether: they bent themselves to the study of the Scriptures: one was for the origi­nall Tongues, anothers taske was the Grammatical interpretations; another for the Logicall Analyse: another for the true sense, and meaning: another to ga­ther Doctrines. Thus led they their se­verall [Page 4] employments; till at last, they went out like Apollos, eloquent men, and mighty in the Scriptures. And the Lord was with them. They brought in a great Harvest into God's Barne.

He would not run before he was sent: he would not enter upon the exercise of the holy work of the Ministry, till he had, not only an inward calling, but also an outward: viz. an assignation, approbati­on, and solemne admission, by the laying on of the hands of the Presbytery. When he was ordained, the Bishop (who in those dayes was primus Presbyter, or prae­ses) going about to oppose him: asked him this question: Have you read the Bible through? Yes, said he: I have read the old Testament twice through in the He­brew: and the New Testament often through in the Greek: and if you please to examine me, in any particular place, I shall endeavonr to give you an account. Nay, said the Bishop, if it be so, I shall need to say no more to you. Some words of Commendation, and encouragement he gave him. This passage I had from my Fa­thers own mouth.

An. 1583. The Vicaridge of Bramford in Suffolk neer Ipswich fel void. Mr. Rose [Page 5] of Canterbury, before mentioned, procu­red the presentation of it for my Father, from the Dean, and Chapter of Canter­bury. The salary was only twenty Marks per Annum at first: afterward the Church raised it to twenty pounds per Annum, and that was the most that ever he had there.

He accepted of it: and being settled in it, he set himselfe to do the work of Christ faithfully, with all his might, as a work­man that needeth not to be ashamed.

Every Lord's day he preached twice very powerfully, and Catechised the younger sort. He preached a Lecture every Thurse­day; to which multitudes from Ipswich and other adjacent places did resort. And God gave such successe to his Ministry, that from time to time, many were gathered in to Jesus Christ. There are many precious Christians that remaine unto this day, that acknowledge their conversion was by Mr. Carter's Ministry.

Before Sermon he prayed very short: and ever in the same words. After Ser­mon he was large, and full, and expressed himselfe with great variety, and fervency: and alwayes closed with Christs Prayer.

[Page 6] He was very diligent in visiting the sick: especially the poore. He never went to the house of a poore creature, but he left a Purse-Almes, as well as a spirituall Almes of good Heavenly advice, and Prayer. No poore body ever came to his doore that went away empty. And this my dear Mo­ther would see to as carefully as himselfe.

The Milk of his Cows he gave to the poor of the Town every Saturday through­out the whole yeare. I am confident he gave more to the poore every year, then the Revenue of his slender Vicaridge came to in all.

Yet God so blessed him, that whilest he was in Bramford, he quickly paid Mr. Rose of Canterbury, all the money he laid out towards his education in Cambridge: and before he left Bramford, he purchased a­bout twenty pounds per Annum. ‘God's blessing only makes rich.’

He brought up both my elder and only Brother, and my selfe, at the University in a good fashion: and for my selfe, I must acknowledge, beyond my desert, or rank.

He was Orthodox and sound in his judgement: an able and resolved Cham­pion [Page 7] against all manner of Popery and Ar­minianisme; as also against Anabaptisme, & Brownisme, that then did begin to peep, and infest the Church: and to teare the Seamles Coat of Christ.

He was alwayes A Nonconformist, One of the good old Puritans of England. He never swallowed any of the Praelaticall Ceremonies against his Conscience. He was often in trouble by the Bishops; but God ever raised him up friends that brought him off. He was of a peaceable Spirit; and never censured any that were conformable, if he judged them conscien­tious, and saw any thing of God in them.

At his first comming to Bramford he saw the travel of his Soule: he had a plentifull Harvest! many Soules were added to the Church daily by his powerfull Ministry, and holy life.

But after many yeares the people were glutted with Manna, and began to loath it; there grew a great decay in their first love.

About the yeare 1615. or something before, there arose up a Generation of malignant men, haters of a faithfull, and painfull Ministry, and of the power of Godlinesse.

[Page 8] These were of the Gentry, and chief of the Parish: these rose up against my Re­verend Father, pressed him to conformity, complained of him to the Bishop, and threatned that they would make him con­formable, or else out him.

At this very juncture of time, the Re­ctory of little Belsted fell to be void: a very small Village, some three miles from Ips­wich, a solitary place: the means better then Bramford: yet short of a competency for such an eminent pillar of the Church; some 50, or at most 60 pounds per An­num.

The Patron Mr. Blosse became a Suiter to my Father to accept of it. He refused it againe, and againe. His resolution was to endure persecution at Bramford, to grapple with all difficulties, and dye there, rather then to remove. But the providence of God over-ruled him. At Bramford he saw he must be outed: Mr. Blosse would take no deniall: he found favour in the eyes of the Bishop; and was instituted without subscription, or any ceremonyes: and then at last, God taking him by the hand, and pulling him whether he would or no, he removed from Bramford (after some 34 yeares service in the work of the Mini­stry) [Page 9] to Belsted Parsonage, where he con­tinued eighteen years, before God caused him to rest from his Labours. In all that time he discharged his holy Function just as he did at Bramford; and though his Congregation there were but small, yet he had many Fish that came to his Nett, from Ipswich, and other adjacent Townes, destitute of faithfull Shepheards: So that his latter Crop in Gods harvest-field was very considerable.

Little Belsted was a Tusculanum to him; where in his age he had much secret and sweet Communion with God, in the house, and with Isaac in the fields; a beginning of that glorious communion he now enjoys with God in the mountains of Spices.

He being dead, yet speaks; his Works praise him in the gates. From the Presse we have had his learned, and pithy Com­mentary on the Sermon of Christ in the Mount: And two short, but substantiall, solid, and profitable Catechismes. One Milke for Children. The other, Winter evenings communication.

His paines in the study of the Revelation were indefatigable. He writ much in a lit­tle room. But these Labours of his never [Page 10] yet saw the light. Many Ministers that conversed with him privately, did light their Candles at his.

For his carriage and deportment in his Family, it was very religious. He had the Morning and the Evening Sacri­fice; his house was a Church. Twice a day he had Scripture read, and after the Psalme or Chapter were ended, he would aske of all his Children and Servants, what they remembred; and whatsoever senten­ces they rehearsed, he would speake some­thing to them that tended to edification. For his habit, and my dear Mothers appar­relling, it was very plaine, and homely; of the old fashion, yet very cleanly and de­cent; insomuch that all that came to the house would say, they had seen Adam and Eve, or some of the old Patriarchs.

And in all his House there was nothing but honest plainnesse. He was such an one as Jacob, [...] a plaine, syncere, I had almost sayd, a perfect man: I am sure a true Nathanael, in whom was no guile.

He never used Plate in his house, but Vessels of Wood, and Earth: Pewter and Brasse were the highest Mettals for his u­tensils. All the dayes of his housekeeping hee used constantly at his Table a little [Page 11] wooden Salt, which with age was growne to be of a duskish black, which was much taken notice of by all comers.

He never feasted, but alwayes had whol­some, full, and liberall dyet in the house. And all fared alike: He, and my Mother, never thought his Children, and Servants, and poor folks, did eat enough.

The righteous man is mercifull to his Beast: he was carefull even for the bruit Creatures, that they should be fed to the full. All his Cattell were like the first Kine that Pharoah saw feeding in the Meadow, they were fat-fleshed, and well-favoured; in so much that I have heard some godly people say merrily, If they would be a Cow, or a Horse, or a Hogg, or a Dogg, they would chuse Mr. Carters house.

Hee had a sharp wit: and was sweet, mild, and pleasant in his conversation; yet not any of his most facetious passages, that did not savour of holinesse. His discourse was ever heavenly, and his eyes, almost, e­ver lifted up to Heaven. he did not eate, or drink, without praising God with his mouth and eyes; his whole conversation was in Heaven.

Besides his Family prayers, and duties, he prayed constantly in his Closet, when­soever [Page 12] he went into his study, and before he came out to Dinner or Supper. Hee prayed very loud, and mostly very long. For the extension of his voice (I conje­cture) he had a double reason; one, that by his earnest speech he might quicken up his owne heart and devotion: the other, that he might be a pattern of secret prayer to his Children and Servants. And I never heard him close any prayer, without the Lords Prayer.

And I know his ground: he judged his owne best prayers imperfect, and Christs prayer most perfect, and comprehensive.

That you may the better be satisfied concerning his sense and judgement in this matter, I will here transcribe one passage out of his Printed Commentary upon the sixth of Matthew, v. 9. Where after hee hath set forth the excellency and perfecti­on of Christs Prayer: he addeth, He now directeth us to the right performance (Viz. of the duty of prayer) After this man­ner pray yee. Or as Saint Luke setteth it down, [When you pray, say] Not binding us strictly to use these words alwaies, and none other, but to use the matter, manner, and like affection. But as for them who cannot so well inlarge their suits in other words, or for [Page 13] those also, who can, and do it, yet remain still unsatisfied, as not having done it sufficiently (and who can do it sufficiently?) the Lord hath left this most excellent helpe, to use the very words of this divine prayer, as the most worthy Servants of God ever have done: And learn we here by the way, what an ab­solute necessity lyeth upon us (which ought to be our greatest glory and comfort) to pray in these words, or in this manner: For it is the undispensable Commandement of our Lord Christ. After this manner pray.

Thus farr he.

He had a speciall dexterity in comfort­ing afflicted consciences, resolving doubts, and answering questions. When some came to him (not long before he left this Earth) and told him of the tyranny of the Prelates, how it heightned every day, of their persecuting conscientious Mini­sters, of their Innovations, and the Book of Liberry for sports on the Sabbath day, tending to the fearefull profanation there­of; He used these expressions: I have had a longing desire to see, or heare of the fall of Antichrist: But I check my selfe. I shall go to Heaven, and there newes will come thick, thick, thick.

When others came to him, and pressed [Page 14] him with importunity, to tell them his judgement concerning the future state of the Church; saying to him, That he had travelled much in the Revelation, and they were perswaded, God had revealed some­thing more then ordinary to him: What do you thinke? Shall we have Popery once againe, or no? Hee answered, You shall not need to feare fire and fagot any more, but such dreadful divisions will be amongst Gods people, and professors, as will equa­lize the greatest persecutions.

A man met him neer his house, and cal­led to him. O Mr. Carter! what shall I doe? My Wife is entring into her Travell, and I thinke shee will dye with very fear. Sayes he to the man, Make haste, run to your Wife, and tell her I am going to my Closet as fast as I can to pray for her; bid her not faint, but be of good comfort: The man ran to her, and told her what had passed. Presently her feares vanished, God gave her strength, shee was delivered immediately, and very safely; and her Husband came back to my Father (as I re­member before he came out of his Closet) to tell him what God had done.

Another time a poor man met him by the way, and cryed to him piteously, Mr. [Page 15] Carter! What shall become of mee? I work hard, and fare hard, and yet I can­not thrive, I continue bare, and know not how in the World to live. Hee answered him, You want one thing; I will tell you what you shall doe, Work hard, and fare hard, and Pray hard, and I warrant you thrive.

There dwelled in his Parish a Tanner, a very godly man, and one that had much communion with my Father: This man, as he was very busie tawing of a Hide with all his might, not so much as turning aside his head any way; My father coming by ac­cidentally, came behinde him, and merrily gave him a little clap upon the back; hee started, and looking behinde him sudden­ly, blushed. Sir, saith he, I am ashamed you should finde me thus. To whom my Fa­ther sayd again, Let Christ when he comes finde me so doing. What? sayes the man, doing thus? Yes, saith my Father to him, Faithfull in the duties of my Calling.

Being at Dinner in Ipswich, at one of the Magistrates houses; diverse other Mi­nisters being at the Table: One amongst the rest (who had years enough, & learn­ing enough to have taught him more hu­mility) was very talkative, bragged of his [Page 16] parts and skill; and made a challenge: He sayd to them, Here are many learned men; do any of you propound any question in Divinity or Philosophy, and I will dispute with you, and resolve and satisfie you ful­ly. All the Table (but he himselfe) were silent a while. Then my Father (when he saw no body else would speak) sayd to him (calling him by his name) I will go no further then my Trencher to puzzle you. Here's a Sole: Now tell me the rea­son why this Fish, alwayes living in the salt water, should come out fresh? My Gentleman could not say any thing to it; and so he was laughed, and shamed out of his vanity.

A certaine man came to him, and made his moane: Saith he, I have lost the grea­test Freind I had in the World; I had in a manner my livelihood from him. My Fa­ther answered him, When the Fountaine dryes up in one place, God will open it in an­other.

To me he sayd once, John! God hath alwayes brought water for me out of the hard flinty rock: Those covetous, hard-hearted men who have beene enemies to my person and Ministry, have many times come in, and given me countenance and maintenance.

[Page 17] My elder, and onely dear Brother (a blessed Instrument in the church of Christ) being dead: my Father took care of his eldest Son; he sent him to Cambridge, and walking with him towards the Stable, took his last leave of him in these words, in La­tine, Cave, mi fili, fastum, ignaviam, An­tichristum: i. e. My Son, beware Pride, Sloth, Antichrist.

He would say, a Traveller must have a Swines belly, an Asses back, and a Mer­chants purse: Meaning, to fare with all dyet, to beare all injuries, and to provide for vast expences. Wee are Pilgrims, and Travellers here, and we must prepare for Want, Wrongs, and spoyling of our Goods.

It may wel be sayd of him, Semper erat, ubi non erat: His heart was where his head is, and where now his soule is; in Hea­ven.

His whole life was nothing else but a Communion day. I have often thought that old Jacob lived in him. I am sure the spirit of God breathed as much in him, in his words, writings (holinesse dropped from his Pen in every ordinary Letter that he writ) in his actions, Soliloquies, as in any man of later times. He was alwayes [Page 18] distilling precious precepts, exhortations, instructions, consolations, into those with whom he had to converse.

A godly Woman told me once, That she had been servant to a religious Gentle­man, to whose House my Father did often resort; and that she was won to Christ at first by the heavenly speeches, and sweet principles which dropped from him, as she was warming his Bed, and waiting upon him in his Chamber.

A man he was most just and exact in his dealings: he put a clause into his Will for the carefull payment of his debts: And when my Sister Eunice, and I (his Execu­tors) enquired, wee could finde nothing that he owed, except to the Smith for shooing of a Horse or two.

In his Library, I found two or three Books (I beleeve not one of them worth a groat) upon which he had written. This Book is borrowed of such an one: Let it be restored; or if the Owner cannot be found, allow something to the poor for it, and that liberally.

Once being in a journey many miles from home, in changing a peice of Gold at a Shop, he tooke a halfe crowne peice in stead of a shilling; neither he nor the [Page 19] Shopkeeper minded it: As soone as hee came home, he found that he had taken a halfe crowne for a shilling: He could not rest, but next day he took a long journey on purpose to that Towne, to carry back that halfe crown againe.

He was of a sweet, milde, and gentle nature, and of a gracious spirit: A loving and faithfull Husband, and an indulgent Father; if he failed in any thing, it was in his carriage to his Servants; for truely he did not carry himselfe as a Master to Servants, but as a familiar friend to his freinds. He would make them to sit down with him, and drinke to them at meat.

He, and my Mother were marryed to­gether well-nigh sixty yeares; and I am confident in all that time, there never was a distastefull word betweene them. And indeed, how could there be? Hee lived with her as a man of knowledge; he was a wise, faithfull, and tender guide; and she was humble and meek, did reverence, and highly esteem him: Every word hee spake was an Oracle to her, and her will e­ver closed with his Judgment.

He lived to eighty yeares of age: When I (the youngest of nine, and the unwor­thiest of all) was born, he was forty years [Page 20] of age. He called me the Son of his age, yet lived to see me forty yeares old before he dyed.

He was much and frequent in secret fast­ing: And when he kept a day, hee told none of the house of it, save my Mother onely (who would not eate that day that he fasted, but oft-times she was with him in his retyring Chamber, to joyn with him in prayer) yet all the Family knew it, be­cause at night hee supped not; but onely had a Toste, and a draught of ordinary Beer to sustaine nature.

On the Sabbath day he never had any thing rost to Dinner, because hee would have none detained at home from the pub­lique Ordinances. The Pot was hung on, and a peice of Beefe and a Pudding in it; that was their constant Lords-day Dinner for well-nigh sixty years.

His Church at Belssed stood in a very so­litary place: He alwayes kept a Key of it, and would often resort thither all alone. A Gentleman once espying him going to the Church-ward on a private day, hid himselfe till my Father was past, and in the Church; then hee came close up to the Church wall, desirous to peep in at some Window to see what he did, and to listen [Page 21] him, if he sayd any thing. And the Gen­tleman told me, the last time I was at Bel­sted, that he prayed, then read a Chapter, and after that prayed largely, and very heavenly, as if he had been in his Family, or in the publique Congregation.

He vigorously held on the course of his Ministry to the last. It may be said of him, as of Caleb, and Joshua; he was as fit for Service in Gods Harvest-field at foure­score, as he was at forty.

Some abatement of bodily strength there was, as old Age did steale upon him: Af­ter his after-noon Sermon on the Sabbath, he would be something faint; and com­monly when he came home, he would call for some comfortable Draught; and when he had lifted up his eyes to Heaven, and taken it, he would say to them about him, these are Crutches to shore up a ruinous house.

But in his Intellectuals, and Spirituall strength, there was no failing. I cannot but here intersert a Passage that now comes in my minde.

Old Mr. Benton of Wramplingham in Norffolke, a holy man of God, being up­on occasion in Suffolke, in those parts, could not but give a visite to his old friend [Page 22] Mr. Carter of Belsted. Being with him, he heard him discourse with holy Gravity, & a mixture of all kind of Learning, Solidity, and Wit; he stood amazed, and said, Mr. Carter! I see you are like the Palm, and Cedar, that bring forth more Fruit in your Age. I thank you (said my Father) for telling of me what I should be.

And now the time of his departure was at hand. Some fortnight, or three weeks before his translation, there appeared some decaies in his Body, and his memory did a little faile. He would sometimes (but ve­ry rarely) call to go to Sea, and to his better Country. Yet he sat up from morn­ing to night, and walked commonly up and down the Room, and never failed the performance of Prayer, and other Family duties; and so as none could discern any considerable defect in his spirituall, or na­turall strength. Onely this, when he had done, he would presently call to begin a­gain; and say, Daughter Eunice, (for my Mother being dead about two yeares before, she was the stay of his house, and staff of his Age) shall we not go to Pray­er? and when she should answer him, you have been at Prayer already, and you are weary; he would answer, I feare we have not done what we should do.

[Page 23] It was an ordinary, yea, a constant pas­sage in every Prayer, that God would vouchsafe a mercifull, and easie passage out of this life; And most graciously did the Lord answer it.

Febr. 21. 1634. being the day before the Sabbath, in the Evening he calls ve­ry earnestly for Paper, Ink, and two Pens: for by Gods grace, saith he, to morrow I will Preach twice: But God knowes, he was not in a fit condition for Study: yet with that resolution he went to Bed, and God gave him some rest that night. In the morning upon the Sabbath-day, he did rise out of his Bed, as he used to do, came out of his Bed-chamber into the Hall, and after Prayer he called for his ordinary Breakfast, before he went to the Church, (for still he held his resolution of Preach­ing) which was an Egge; he took it in his hand, but alas it would not down.

Eunice! saith he, I am not able to go to Church yet; I prethee lead me to my Bed, I will lye down a little, and rest me. So he arose up out of his Chaire, and walk­ed, she supporting of him. And when he came to the Parlour-door, before he put his foot over the Threshold, Oh Eunice! sayes he, what shall I do? Put your trust, [Page 24] saith she, in that God of whom you have had so much experience, who never yet did leave you, nor forsake you.

He said, ‘The Lord be thanked.’

So he gather'd up himselfe, went to the Beds-side, sate downe upon it, and imme­diately composed himselfe to lye down: He lifted up one of his Legs upon the Bed, without any great difficulty, laid down his Body, and rested his head upon the Pillow: My poor Sister stood by, expecting still when he should lift up his other leg; she thought he had been fallen asleep: And she was not mistaken; so it was, it proved his last sleep, and before she could discern any change in him, his Soule had taken its flight to Heaven, even into the Armes and Embraces of his blessed Saviour, whom he had faithfully served.

Hee intended a Sabbaths Labour for Christ, and Christ gave him rest from his Labour; even the rest of an eternall Sab­bath.

When my Sister began to speak to him, and lift him, she found that his breath was departed, and yet no change in his Coun­tenance at all: his eyes, and his mouth continuing in the same posture they used to be in his sweetest sleeps.

[Page 25] Thus the Lord gave unto his faithfull Servant, the desire of his Soule; such an easie passage, that his death could not be discerned from a sweet naturall sleep.

Not many daies before he dyed, he cal­led my Sister: Daughter, saith he, remem­ber my Love to my Son John, I shall see him no more in this life; and remember me to the rest of my Children, and Fami­ly, and deliver this message to them all from me.

Stand fast in the Faith, and love one an­other. This was the last message that ever he sent.

Hee ended his life with a Doxology, breathing out his last, with these words; The Lord be thanked.

When he had thus yeelded up his spirit into the hands of his heavenly Father, my Sister Eunice dispatched a Messenger to me to Norwich: For so he had given order before he dyed, that his body should not be put in the Coffin till his Son John came. God carryed me through the journey in hard weather: and through his good pro­vidence, I arrived at Belsted early on the Tuesday. And going to the house of mour­ning, I found the body of my deceased Father still lying upon the Bed. They un­covered [Page 26] his face: Sweetly he lay, and with a smiling countenance, and no difference to the eye between his countenance alive and dead, save onely that he was wont to rejoyce and blesse me at my approach, now he was silent.

I fell upon his face, I confesse, and kissed him, and lift up my voice and wept, and so took my last leave of him, till we meet in a better World.

In the afternoon, February 4. 1634. at his interring, there was a great conflu­ence of people from all parts thereabouts, Ministers and others, taking up the words of Joash the King of Israel: Oh my Fa­ther! my Father! the Chariots of Israel, and the horsemen thereof! Old Mr. Sa­muel Ward, that famous Divine, and the glory of Ipswich, came to the Funerall, brought a mourning Gowne with him, and offered very respectively to Preach his funerall Sermon, now that such a Congre­gation were gathered together, and upon such an occasion.

But my Sister and I durst not give way to it: For so our Father had often charg­ed us in his life time, and upon his blessing, that no Sermon should be at his buryall. For, sayd he, it will give occasion to speak [Page 27] some good of me that I deserve not, and so false things will be uttered in the Pul­pit.

Mr. Ward rested satisfied, and did for­beare: But the next Friday at Ipswich, he turned his whole Lecture into a Funerall Sermon for my Father, in which he did la­ment, and honour him, to the great satis­faction of the whole Auditory. ‘Gloria fugientes sequitur.’

Glory is like a shadow; follow it, and it will fly away: fly from it, and it will fol­low.

For humility hee was most eminent. Humble in his habite, humble in his com­pany: for though his gifts called him be­fore great men, yet his most ordinary con­verse was with those of inferiour ranck, in whom he saw most of the power of God­linesse.

He writ very much; but hee left no­thing behinde him, save what is Printed: and his Exposition of the Revelation; and a Petition to King James for the taking a­way of burdensome Ceremonies out of the Church: nothing else but a few broken Papers, which, I suppose, he look'd upon [Page 28] as Waste paper. Surely, he burnt the rest, when hee saw his appointed time draw neer, meerly out of a low opinion of him­selfe and gifts.

He baulked all things that might tend to outward pomp, and ostentation: He would have no Funerall Sermon: He gave order to be buryed, not in the Church, but in the Church-yard: where hee and my sweet Mother, that glorious Paire, lye in­terred together, without so much, or ra­ther so little as a poore Gravestone over them.

He had learned of Christ to be meek, and lowly in heart; he was humble in his life, and humble in his death; and now the Lord hath highly exalted him.

He kept a constant Diary, or day-book, in which he set down every day Gods ex­traordinary dispensations, his own actions, and whatsoever memorable things hee heard or read that day.

He cast up his accounts with God every day; and his sins were blotted out, before he was called to his last reckoning: His day of refreshing is come, he rests from his Labours.

Plus vivitur exemplis, quam praeceptis, saith Seneca: Examples of the dead are [Page 29] Sermons for the living. And though when I first set Pen to Paper, I intended onely to recollect some of his doings and sayings (now eighteen yeares after his decease) for my owne memory, instruction, and comfort; yet I cannot but conceive, that the example of this holy man of God, if it be communicated, may be usefull and profitable to the Church of God.

He was a true childe of Abraham; and the blessing of Abraham fell upon him, I will blesse them that blesse thee, saith the Lord; and I will curse them that curse thee. Not long since I was at Bramford; there dwelleth an ancient Gentleman, one of great quality, my friend, and my Fathers old friend; he spake thus to me: Mr. Car­ter! I have now lived to see the downfall of all your Fathers opposers, and enemies. There is not one of them, but their Fami­lies are scattered, and ruined. Let the Ene­mies of Gods faithfull Messengers heare, and feare, and do no more wickedly.

I cannot but add one thing more; It may be truely said of him, and his faithfull Yoke-fellow, as it is writen of Zacharias, and Elizabeth: They were both righteous before God, walking in all the Comman­dements, and Ordinances of the Lord, [Page 30] blamelesse. I dare say, the World will testi­fie, that neither of them did ever do that thing that was unjust, or evill, or scanda­lour, or uncomely, their Enemies being Judges. They were as to men without ble­mish, their life was a sweet savour, and they went out of this life as a fragrant per­fume.

I confesse I have drawn his life very im­perfectly. I must say as the Queen of She­ba; the one halfe hath not been told you. It will not be long before the Lord Jesus Christ shall open the Books at the last, and great day, then, and there you shall read his compleat Story.

Prov. 10. 7. ‘The Memory of the Just is, and shall be blessed.’
Reader,

IT is sayd of Christs sayings, and doings; that if they should bee writ­ten every one, the World it selfe could not containe the Bookes. Farre be it from me to attribute so much to my worthy Father. Yet this much I am certaine of, that there are many things in his Life, and those of very great con­cernment, which have slipped me. There­fore I leave these ensuing Pages vacant, that so as thou remembrest any of his holy sayings, and doings, not mentioned before, thou mayst write them downe, for thine owne benefit, and the good of others.

…
Isa. 58. 1.

Lift up thy voice like a Trumpet.

Joh. 19. 14.

Behold your King!

1 Cor. 1. 23.

We preach Christ crucified.

Joh. 1. 29.

Behold the Lamb of God.

Revel. 13. 8.

The Lamb slain from the foundation of the World.

A RARE SIGHT. OR, THE LYON: Sent from a farr Country, and pre­sented to the City of NORWICH; in a Sermon upon the Solemne Guild­day, June 18. 1650.

By IOHN CARTER, Preacher of the Gospel; And as yet Sojourning in the City of NOR­WICH.

Joh. 1. 21.

Sir! We would see Jesus.

LONDON, Printed in the yeare 1653.

TO THE RIGHT WOR­Shipfull Mr. WILLIAM BARNHAM, Major of the City of NORWICH; As also to Mr. Barnard Church, who with much Honour managed the chiefe Place of Magistracy in the said City, the last yeare, JOHN CARTER. Humbly presents this rare Sight,

AS a Testimony of his respect, love and thankfulnesse to them, for all their undeserved Favour, and faithfulnesse. As also because they have a just claim thereunto. Mr. Matthew Lyndsey, who deceased in the midst of [Page] his Majoralty 1650. had the true right to it. The Sermon was preached at his request, and at his Inauguration. He dying, it descends by Inheritance upon these his Successors.

The Sight is very rare indeed, but very poorly, and meanly set forth; Such as it is, the unworthy Author humbly tenders to them, with apprecation of all Grace, Honour, and Happinesse.

A RARE SIGHT, OR THE LYON.

REVEL. 5. 5. ‘Behold, the Lyon of the Tribe of Judah!’

AT great Solemnities, and ex­traordinary confluences of people, it is the ancient use, and custome, to bring out strange sights, and shew farr­fetched Rarities.

This is a solemne day; the Cities great anniversary Feast, for the Inauguration of the cheife Magistrate: Here's much concourse from several parts. I shal there­fore [Page 34] at such a time as this, being called to stand in the middest of such a multitude; produce my Spectacle, and present to your view, the godliest sight, that ever Heaven or Earth afforded; a stately, and a generous Lion from a farre Countrey. Behold the Lion of the Tribe of Judah.

Concerning which, I shall propound two things to your observation, the parts of the Text.

  • 1. The Trumpet Sounded: [...] Be­hold.
  • 2. The Sight or Shew presented.

A rare, and strange Living Creature de­scribed from His

  • 1. Species, kinde. [...] A Lion.
  • 2. Originall, pedegree, and Coun­try: the most noble, and best bred Lion in the WORLD.

[...]. Of the Tribe of JƲDAH.

These are the parts, and particulars of the Text. But I will not tye my selfe strict­ly, and punctually to these: or at least, I will lay them aside a while: and accor­ding [Page 35] to my plaine, and usuall way, I shall concerning this Little, yea this great por­tion of Scripture, dispatch these foure things.

1. I will speak something of the sence, and meaning of the words.

2. I will give you the summe, & substance of all, in one generall proposition, in one plaine doctrine.

3. Then, in the third place, I will returne to the parts and particulars: I will review, search, and examine them, for such speciall observations, and Instructions, as may be profitable: besides the main, and generall doctrine.

4. And last of all, I will (as God shall enable me) endeavour to make profitable use, and application of all.

I stand heer by call, and commission from God. Its my duty to lift up my voice like a Trumpet to Usher in this rare spe­ctacle: Exod. 3. 3. and it is required of you, that with Moses, you will now turn a side, and see this great sight.

Let him that hath an eare, heare, and let him that hath an Eye behold. And let the Eye of the God of Heaven be upon us all for good: and let the Lion of the Tribe of Judah be with us, and help us and blesse us, Amen.

[Page 36] 1. And first I am to open and expound the Text.

Behold!] This demonstrative, hath singular weight, and moment. Aliquid re­pentinum, et insperatum demonstrat. It points to something that is sudden, unex­pected, unhoped for: something that is rare, excellent, and admirable. It hath here in this place a two fold use.

1. To excite, and stir up attention, and in­tention: it calls for your ears, and eyes.

2. To command. Thus Christ made use of it. It was his word of command. He said unto them In his Doctrine, Hearken, Be­hold. I command you to attend.

So here: it's the sounding of the Trum­pet: it invites, it commands you all to fix your Eyes upon this rare, and excellent sight which is now comming forth.

Behold then! But first, I pray, before you look for the Lion, Lift up your eyes a little higher, to the first Verse. There you shall see A Throne set in Heaven, and one sitting upon that Throne, in great glo­ry, c. 4. 2. Majesty, and brightnesse. That is—God the Father! In his right hand he holds a book, written within, and on the back-side, and sealed with 7. Seals V. I.

[Page 37] Q. What Book may this be?

A. It is none other but this Book of the Revelation.

Would you know the Contents of this Book? It is a Propheticall-Historicall De­cretall.

Not onely decreed, but as it were in­grossed in the Court-Roules of Heaven: It was a great Roule written on both sides for the multitude, and variety of matters, as containing a compleat History of the Church unto the Worlds end: and there­fore took up both sides of the Book, Vo­lume, or Roule.

It containes the decrees, Counsels, and will of God, concerning the future state, and government of the Church. It contains great Mysteries; Of the Kingdome and Ty­ranny of Antichrist: of the persecutions, troubles, and afflictions of the Church in all Ages, till Christ shall come the second time, and deliver up the Kingdome to God even the Father. It foreshews the patience, and constancy of the faithfull; the utter ruine of their Enemies: and their eternall glory, and faelicity at the generall judge­ment, and Consummation.

These Mysteries are written in a Book. i. e. in Gods eternall Praescience, Providence, and Decree.

[Page 38] But this Book is clasped up and sealed. 1. For matter most excellent, and Divine: kept secret from the knowledge of al crea­tures: and with seaven Seales: most surely as mysteries of the greatest moment, Worth and Certainty.

Therefore behold: vers. 2. A strong Angel proclaiming with a lond voice: Like a Herauld or Officer. Who is worthy, for the excellency of his person, or for his de­serts, To open the Book, and to loose the Seals thereof? To disclose these secret de­crees, and counsels of God: to dive into these most deep mysteries, that he may make them know to the Church of God in all ages?

Who? O it's a hard, and difficult mat­ter to open the Book, and to loose the Seales. Verse 3. None in Heaven. No An­gel. None in Earth: No Saint living. None under the Earth. No Saint departed, whose body is under-ground: or more generally, no creature in Heaven, Earth, or Sea, was able to open the Book, to read, understand, or divulge it; Neither to look thereon. To have any thing at all to do with it.

Alas! alas! This is a sad thing! Behold verse 5. John the Divine weeps much, Be­cause no man was found worthy to open, and [Page 39] to read the Book, &c. He wept much, to see himselfe, and others, deprived of so deep, so sweet, and so excellent Mysteries; but especially to think, that God should be deprived of the glory of them. What then? Shall the Church never know the Contents of that Book?

Yes; yes, it shall. Behold, in the fifth verse a word of Consolation. One of the Elders saith unto me, weep not. One of the body, of the Councill of State; one of the Asses­sors, one of the glorified Saints; represent­ing all the faithfull; one, to whom the se­cret of the Lord was revealed. He said to John, weep not. q. d. This is thine infirmi­ty; what hast thou forgotten? Art thou a Master, and Teacher in the Church of God, and dost thou not remember, that great Prophet, the onely begotten Son of God, which is in the bosome of his Fa­ther; who from the beginning of the World unto the end of it, ever leadeth the Church into all needfull Truths? Weep not then so much, cheer up thy Spirits. Order is taken for the opening, and re­vealing of the Book.

Behold! behold! Lift up thine eyes now; do'st not discover a rare Sight? a Lion! Behold! That Lion of the Tribe of Judah, [Page 40] the root of David, he hath prevailed to open the Booke, and to loose the seven Seales there­of.

I have now brought you down to my Text: your eyes are by this time upon the rare Sight, and I shall endeavour to keep them fixed there from henceforth.

The words read, are nothing else but an Elegant, Metaphorical description of him, who can, and onely can open, and reveale the Decrees, Counsels, and will of God to the Church.

Behold! with admiration, and joy, this is the Lion. I finde in the Scripture a three-fold Lion. 1. Of the Forest. 2. Of the Internall Pit. 3. Of the Tribe of Ju­dah.

1. A Lion of the Forest, Jer. 5. 6. bred in the Woods, and Desarts. This is a rare, and Noble Creature, the chiefe among Beasts; this is properly called a Lion.

2. The Lion of the Infernall Pit; that is, the Devill, called so by way of simili­tude; because he is like a Lion. In the Hebrew, [...] a Lion, springs out of the root [...] decerpere to pluck, rent and teare. Such is the Devill, 1 Pet. 5. 8. Your adversary the Devill, as a roaring Lion, walketh about seeking whom he may de­voure.

[Page 41] 3. The Lion of the Tribe of Judah. What is he? Indeed it is a Male, a Noble, Generous, and Famous Lion: Yet not a Beast, (as some blasphemous Hereticks have spoken, horresco referens, in these le­prous times) no! here we must leave the Letter, and understand it Metaphorically. It is a Lion not to be found amongst men, (meere men) nor Angels. Would you know certainly who it is? The next verse will tell you. Behold! there you shall see standing in the midst of the Elders A Lamb, as it had been slaine, this is the Lion; for verse 9. you shall finde, it was this Lamb, who was worthy to take the Booke, and to open the Seales thereof. Here the Li­on, Isa. 11. 6. and the Lamb meet in one; plainly therefore, The Lion, or the Lamb, is hee that was slaine, and hath redeemed us to God by his own blood, even the Lord Jesus Christ, the root of David. He, and none other is the Lion of the Tribe of Judah.

Of the Tribe of Judah. viz. Of the Poste­rity of Judah; which excelled all the o­ther Tribes in Courage, Dignity, and Re­noune.

You must conceive, that here is an allu­sion to the Armoriall Ensigne, or Armes of that Tribe.

[Page 42] The Lord commands the children of Is­rael, Num. 2. 2. Every man shall pitch by his own Standard, with the Ensigne of their Father's house: farre off about the Taber­nacle of the Congregation shall they pitch. All the while they travailed in the Wilder­nesse, they pitch their Tents as an Army, round about the Sanctuary in a Square. The Israelites consisted of twelve Tribes. And these were divided into foure Regi­ments: Ezek. 48. 20. Revel. 21. 16. To each Regiment three Tribes, of which every one had a particular Standard or Banner, differing in colour, and forme, and in the Ensigne a Coat of Armes.

In the front were Judah, Issachar, and Zabulon.

In the Reare Ephraim, Benjamin, and Manasses. Ainsw. Num.

In the North-wing, Dan, Aser, and Naphtali.

In the South-wing, Reuben, Simeon and Gad.

Judah carried a Lion in his Standard: Reuben a Man-drake, Ephraim an Ox, and Dan an Eagle.

[Page 43]

[figure]

[Page 44] Judah carried a Lion in his Standard. The occasion of this Coat of Armes you have, Gen. 49. 9. Viz. Jacobs blessing. Judah is a Lions Whelp. And here you have the originall of Armes; GOD was the first King of Heraulds: He command­ed them; also the antiquity and use.

Armes were tokens, or resemblances, signifying some Act, or Quality of the Bearer. In their Banners, Shields, or Tar­gets they did engrave, emboss, embroy­der, or depict some Beast, Bird, Fish, or other thing, whose nature and quality did best quadrate with their own. There was a kind of sympathy between the Armes, and their bearers, to note their quality, and disposition. Such Armes were remu­nerations for Service, bestowed by Kings, Emperours, and their Generals: Heredi­tary Testimonies of their glorious Merits.

This armoriall Ensigne, the Lion, was given to Judah, to shew, 1. The Courage of that Tribe above the rest; and 2. That it should be the governing, the Law-gi­ving Tribe, 1 Chron, 5. 2. For Judah pre­vailed above his Brethren, and of him came the chiefe Ruler. And 3. That God had de­creed Monarchicall Government for that people, when they should be settled in a [Page 45] perfect state. And 4. That (David as the Type, & afterwards) at the fulness of time, the Lord Jesus Christ the Antitype, should be born of that Tribe according to the flesh, and lineally descended, through the Loines of many Kings, Successive one to another, as to his humane Nature. And so came forth the Famous Lion of the Tribe of Judah. For it is evident that our Lord sprang out of Judah. Heb. 7. 14.

And thus you have the sense, meaning, and exposition of the words.

2. I shall now in the second place, give you the sum, and substance of all in one gene­rall proposition, which I will give you in no other termes then the very words of the Text.

The Lord Jesus Christ is the Lion of the Tribe of Judah. For the evidence and de­monstration Doct. of this Thesis, I will lay it out unto you in three Branches.

  • 1. That the Lord Jesus Christ is a Lion.
  • 2. That he is the Lion.
  • 3. That he is the Lion of the Tribe of Judah.

Branch. 1. The Lord Iesus Christ is a Lion.

The truth of this, with the reason, I will give you both together. It is both prophe­syed, [Page 46] and typified, Gen. 49. 9. Iuda is a Lions Whelp. Iudah! this cannot be meant of the person of Judah, that's certaine: for he crouched, and bowed downe to Joseph his younger Brother, and dyed in Aegypt.

Therefore it must be understood first, Num. 24. 9 of the posterity, of the Tribe of Judah. The Ofspring of Judah shall be a Lion's Whelp: but for what cause is he so descri­bed? Propter dignitatem Regiam. The Lion is Rex quadrupedum: The noblest of all fourefooted creatures: and the King of all beasts. Pro. 30. 30. 31. A Lion, and a King put together. In the 8, 9, and tenth Verse of that 49. cap. of Gen. you have a graphi­call description of the Kingly power and Soveraignty that should be in the Tribe of Judah many Generations after: shewing, that Iudah shall meet with many potent, and implacable enemies to conflict withall: that he shall conquer and subdue them all. Ver. 8. Thy hand shall be in the neck of thine Enemies. Ver. 9. From the prey, my Son thou art gone up. 1. Iudah shall teare his Enemies in pieces, as a Lion rents his prey. He stouped downe, he couched as a Lion, and as an old Lion. That notes a full victory over all his Enemies: The Lion's couching is not for feare, but because he [Page 47] hath conquered his prey, and scattered all opposition; and now, lyeth downe by it in tryumph, feeding and resting himselfe in peace. So shall Judah tread on the neck of all his enemies, and sit downe in peace. But to raise it to the height, it signifies, that Judah shall be the Kingly Tribe, in which should be the Regall power. 1 Chr. 5. 2. Judah prevailed above his Brethren, and of him came the cheife Ruler. This sig­nified, Vers. 8. Thy fathers Children shall bow downe before thee. Vers. 10. The Scep­ter shall not depart from Judah, nor a Law-giver from betweene his feet, untill Shiloh come: And this was fulfilled in David first, and in Solomon.

But though the Prophesie were in part fulfilled in the temporall Kingdome of Ju­dah, yet chiefly all is verified in Christ; and it hath its complement in the King­dome of Christ, and is interpreted, and fully fulfilled in my Text. Jesus Christ is the Lyon of the Tribe of Judah, which words are nothing but a Periphrasis, an elegant metaphoricall description of the Kingdome of Christ: Jesus Christ is a Lyon; that is, Jesus Christ is a King: Christ a King.

Promised, Jerem. 23. 5. Behold, the days [Page 48] come, saith the Lord, that I will raise unto David a righteous branch, and a King shall reigne and prosper, and shall execute judge­ment and justice in the Earth.

Born. Matth. 2. 2. Where is he that is born King of the Jewes?

Proclaimed, Zechariah 9. 9. Rejoyce greatly, Oh Daughter of Zion, shout oh Daughter of Jerusalem! Behold thy King cometh unto thee: he is just, and having Salvation, &c. Inaugurated, Matth. 21. 5. Crowned, Psal. 21. 3. Thou settest a Crown Leo Coro­natus. of pure Gold on his head. Cantic. 3. 11. Go forth yee Daughters of Zion, and behold King Solomon. That is, Jesus Christ, with the Crown wherewith his Mother Crowned him in the day of his Espousals. Revel. 6. 2 He had a Bow, and a Crown was given him. Cap. 19. 12. On his head were many Crowns. And verse 16. Thus runs his royall Title, Leo reg­nans KING OF KINGS, AND LORD OF LORDS.

He was qualified with all Kingly gra­ces, and gifts. He was annointed a King: The [...] Psal. 45. 7. God, thy God hath annointed thee with the oyle of gladnesse above thy fellowes. Of old they did annoint their Kings; but Christ had an Unction above all other Kings. Saul [Page 49] had a Viall of oyle poured on his head; Jehu 1 Sam. 10. 1. 2 King. 9. 3. 1 Sam. 16. 13. a box of oyle, David a horn of oyle: eve­ry one had their measure: But Christ was annointed, not with materiall oyle, as they, but with the Holy-Ghost, and that with all fulnesse: God gave the Spirit un­to him, non ad mensuram, Not by measure. [...] He was annointed within, and without, [...] all over.

1. Within, his inward Unction was with Kingly graces. There are certain gifts, and qualifications requisite for the discharge of the Kingly Function; with­out which no Monarch can weild the Scep­ter happily. 1. Strength and Courage: the King must be a mighty and a valiant man to defend his people, and fight their Battels. 2. Wisdome, and understanding, to discern between good and bad, and to judge his people, 1 King. 3. 9. 3. Justice, Prov. 16. 12. The Throne is established by righteousnesse. 4. Mercy, Prov. 20. 28. Mercy and truth preserve the King, and his Throne is upholden by mercy. All these were eminently, yea infinitely in Jesus Christ; and therefore he was meet to be a King. He was a Lion.

1. The Lion is strongest among Beasts, Prov. 30. 30. Courageous, and Magna­nimous. [Page 50] So Jesus Christ, he excelled all o­thers in power, might, and courage. The Government is upon his Shoulder. And he is called the mighty God. Isa. 9. 6. All pow­er is given him in Heaven, and Earth Matth. 28. 18. He is the Almighty. Rev. 1. 8. Christ is the generous Lion of un­daunted Courage, and invincible strength, to grapple with the Hunters, and savage Creatures.

2. The Lion is an Emblem of Wisdome, as well as of Strength, a Creature that hath great Sagacity. Strange things are written of the wisdome and policy of the Lion, (by, and by you shall meet with some of them.) He is crafty in waiting for the Prey, watching his opportunities, Psal. 10. 9. He lyeth in wait secretly, he lurketh in his Den. He is subtle in decei­ving the Hunter: When he is hunted, some­times Gesner. he goeth forward, sometimes backward, and sweeps out his footsteps that are from the Hunter, with his taile, that no track of his may be found. Whence it became a Proverb, Leonis Vestigia quae­ris.

In this grace also Christ excelled all o­thers. Solomon was famous for wisdome, (for he had sought it of God) for there [Page 51] was none like him before, nor after. But be­hold! 1 King. 3. 12. here is a greater then Solomon, a wi­ser then Solomon; the Lord Jesus Christ. In him are hid the treasures of Wisdome, and Knowledge, Col. 2. 3. And wisdome (for Government) is better then Strength.

3. In the Lion is observed strict Justice. Non punit ultra condignum; If any one hit him, or throweth a dart at him, & hurts him not, the Lion will onely rush against him that strook the blow, & throw him down, but not hurt him: If any wound the Lion, and draw blood, the Lion will turn again, and teare him, but not to death; but if a­ny kill the Lions Whelp, the Lion will slay him.

In this grace of Justice Christ excelled all others. He shall order his Kingdome, and establish it with Judgment, and with Justice for ever. Isa. 9. 7. He loveth righteousnesse and hateth wickednesse. Psal. 45. 7. A Scepter of righteousnesse is the Scepter of his Kingdome. Heb. 1. 8. He is Melchesidec, King of righteousnesse, Heb. 7. 2.

4. In the Lion also is clemency, and mercy. He is benevolent to mankind, spares them that prostrate to him, and will not hurt Women, nor little Children.

And in this grace also Christ exceeded [Page 52] all others, Matth. 21. 5. Behold! the King cometh unto the Meek, and sitting upon an Asse, and a Colt, the fole of an Asse.

Isa. 42. 2. He shall not cry, nor lift up, nor cause his voice to be heard in the street. 3. A bruised Reed shall he not breake, and the smoaking Flax shall he not quench.

He wept over Ierusalem, and had com­passion Luk. 19. 41. Matth. 9. 36 Heb. 2. 17. on the multitude. He was a faith­full, and a mercifull high Priest; And he was a faithfull, and a mercifull King. See the oyle with which he was inwardly an­nointed, poured upon his head altogether, Isa. 11. 2. And the Spirit of the Lord shall rest upon him, the Spirit of wisdome, and un­derstanding, the Spirit of Counsel, & might, the Spirit of Knowledge, and of the feare of the Lord.

Here are his Kingly graces, his Lion-like qualifications, whereby he was fitted to weild the Kingdome. No man, Angell, nor Arch-angell; none in Heaven, and Earth, can be found meet to under-go this Office, onely Jesus Christ, God-man could beare it.

You have seene how the Lion, Messiah the Prince, was annointed within.

Now secondly, I will make out his Ti­tle to the Crown: He had an externall [Page 53] Unction, he was annointed a King. The ancient annointing of Kings, was an out­ward manifestation, and declaration to the whole World, of their undoubted Right, and Title to their Kingdomes; it was also a publick Assignation.

And this externall Unction had Jesus Christ; not with materiall oyle, but he had a full, and undoubted right to the Government: He was no usurper, he had a solemn calling from God the Father to this Office; and from him he derived a three-fold right.

The Kingdome was his.

1. By Assignation from the Father, Psal. 2. 6. I have set my King upon my holy Hill of Zion. Act. 2. 36. Therefore let all the house of Israel know assuredly, that God hath [...]ade that same JESUS who was crucifi­ed, both LORD, and CHRIST.

2. By inheritance, Psal. 2. 7. I will de­clare the decree: the Lord hath sayd unto me, Thou art my Son, this day have I be­gotten thee. Heb. 1. 2. God hath appointed him heire of all things. Even the wicked Husbandmen acknowledged thus much, This is the heire, Mat. 21. 38.

3. By free Donation, Psal. 2. 8. Aske of me, and I shall give thee the Heathen for [Page 54] thine Inheritance, and the uttermost parts of the earth for thy possession.

By this time, the first branch, or Pro­position is true and evident. Christ is a Lyon, that is, A King. Therefore as af­ter the anoynting of Jehu, they blew with Trumpets, and proclaimed, saying, Jehu is King: So here, having seen the anoyn­ting, I blow the Trumpet, & proclaim, Be­hold, Christ is King: Behold, Christ is King.

Branch 2. The Lord Jesus Christ is [...], The Lyon.

The Lyon of Lyons; The most excel­lent Lyon, the onely Lyon. Christ is a [...] King, and there's no King but Christ. [...], Isa. 43. [...]. [...]. I am the Lord, and beside me there is no Sa­viour. The cheife Priests sayd, We have no Joh. 19. 15. King but Caesar. Christians must say, We have no King but Christ.

But haply, some will object, Are there Ob. not many other Kings? Were there not Kings of Israel and Judah? Had not Ae­gypt their Pharaohs, and the Philistims their Abimelechs? Do wee not read in Dan. 2. 32. Daniel, of the head of Gold? the Silver [Page 55] breast and armes? the Brasse belly and thighes? the Iron Legs? the four ancient and famous Monarchies? Did wee never heare of the Emperours of the West? And are there not many Kings at this very day, in the World? What, is there but one Ly­on in the Forest?

I answer with Saint Paul, There are 1 Cor. 8. 50. Lords many: many Kings: And Saint Peter mentions, The King as supreame, and that as an Ordinance. But such a King as the Lord Jesus Christ is not in the whole World. And I will shew you some diffe­rences between Christ the King, and all o­ther Kings.

1. Christ is the onely absolute, supream, soveraigne, independent King; the onely Lord Paramount: all other Kings have but a derived, delegated power from him. Pro. 8. 15. By me Kings raigne (saith the Lord Jesus, the wisedome of the Father) and Princes decree Justice. All other Kings are but subordinate, Viceroys, Lord-Depu­ties.

2. All other Kings are men, meer men; Jesus Christ is God and man; as he is the man Christ Jesus, so he is God over all, 1. Tim. 2. 5. Rom. 9. 5. blessed for ever. No other King God-Man, but he.

[Page 56] 3. In regard of bounds: all other Kings, they have Dominion only over some part, and a little part of the World: Indeed there have been Monarchs that have styled themselves Emperours of the World; but they were mistaken two wayes: First, in their times scarce halfe the habitable part of the World was discovered: Secondly, Had they had all they layd claime to, it was but to the lower and baser part of the World, the Earth: But the Lord Jesus Christ hath an universall Kingdome. Psal. 72. 8. He shall have Dominion from Sea to Sea, and from the River unto the ends of the Earth. v. 9. They that dwell in the Wilder­nesse shall bow before him, and his enemies shall lick the dust. v. 10. The Kings of Tar­shish, and of the Isles shall bring presents; the Kings of Sheba, and Seba shall offer gifts. v. 11. Yea, all Kings shall fall down before him, all Nations shall serve him. He is King of Kings, and Lord of Lords; yea, he is King of Heaven and Earth, and of all things in them. There is no universall King but he.

4. In respect of duration: All other Kings are men that dye, and their King­domes have their fatall periods: few King­domes continue above five hundred years: [Page 57] We use to say, So many yeares raigned the Chaldeans and Babylonians; so many the Medes and Persians, so many the Graeci­ans, and so many the Romans (that I med­dle not with the fatall mutations in our Nation.) The Lord often speaks to earth­ly Kings in his wrath, The Lord hath rent 1 Sam. 15. 28. the Kingdome of Israel from thee; saith Sa­muel to Saul: even this day he hath done it, and hath given it to a neighbour of thine, that is better then thou. And this was the Writing that was written concerning Bel­shazzar, Thy Bingdome is divided, and gi­ven to the Medes and Persians.

But unto the Sonne; unto the Lord Je­sus Christ, the Father saith, Thy Throne O God is for ever and ever. God the Father speaks concerning his Son, as Jupiter is brought in speaking of the Romans: ‘ His ego nec metas rerum, nec tempora pono, Imperium sine fine dedi.’

His seed will I make to endure for ever, Psal. 89. 29. 36. 37. and his Throne as the dayes of Heaven. His Throne shall be as the Sun before me. It shall be established for ever as the Moon: and as a faithfull witnesse in Heaven. SELAH.

The Angell Gabriel was sent from God to the Virgin Mary, with this Oracle, Thou shalt conceive, & bringforth a Son: and Luk. 1. 31. 32. 33. [Page 58] shalt cal his name Jesus. He shal be great, and the Lord God shall give unto him the throne of his Father David. And he shall raig [...]e over the House of David for ever, and of his Kingdome there shall be no end. Jesus Christ is the Lyon. The Lyon is a Creature (as Pliny writes) that lives long to an incre­dible age, but Christ is the Lyon that ne­ver dyes. And there is no eternall King but Christ.

You have the second Branch or Pro­position: I passe to

Branch 3. Jesus Christ is the Lyon of the Tribe of Judah.

First, And according to the Letter, He was King of Iudah. He had a just right, and title to the temporall Crowne and Kingdome. He was of the Seed of David according to the flesh; lineally descended Rom. 1. 3. from his loynes, and by undoubted succes­sion the King and Prince, being of the Kingly race. This will appear by the Ge­nealogies. Saint Matthew, chap. 1. sets downe the Pedegree of Ioseph, the Hus­band of Mary, his supposed Father. Hee descended from David through the loynes of Solomon. Saint Luke, chap. 3. 23. de­scribes [Page 59] the Pedegree of the Virgin Mary his Mother that bare him; shee descended from David through the loynes of Na­th [...]n.

The Husband and Wife were both of the same Family; and therefore Christ had a title to the temporall Kingdome, Crown, and Dignity, both by the Fathers and Mo­thers side. Heralds came from the East to proclaime him King there, saying, Where is he that is borne King of the Iewes? For we have seen his starr in the East, Matth. 2. 2. This Pilate subscribed, and would not revoke it, Iesus of Nazareth the King of the Iewes.: He was a Lyon true bred.

But as for this temporall Kingdome and Dominion over Judah & the other Tribes, our Lord Jesus Christ would not meddle with it. Hee had indeed, jus ad rem: but would never take possession. They would have taken him by force to make him King, Joh. 6. 15. but he perceiving it, departed, and hid himselfe in a Mountaine. Hee de­parted from his owne right: abdicated the earthly Kingdome, and would not meddle with it.

Therefore secondly, By the Tribe of Ju­dah, wee must understand the same thing that is signified by Mount Sion, and the [Page 60] City of the living God: and, the heavenly Jerusalem, Heb. 12. 22. And what is that? Vers. 23. will tell you, The generall assem­bly and Church of the first borne, which are written in Heaven. The whole company of the Elect, who are ordained to life e­ternall.

Christ is the King of his Church, and the Church is Christs Kingdome: The Elect, the company of true Beleevers are his sub­jects, and none else. Psal. 2. 6. I have set my King upon my holy hill of Sion: that is, over the Church. As Pharaoh made Joseph Governour over all his House, so God the Father made his Sonne Jesus Act. 7. 10. Christ King, and Governour of the house of God; that is, the Church of God. This Nathanael confesseth in his little Creed; John 1▪ 49. Thou art the son of God: thou art the King of Israel: His peculiar juris­diction is over the Church,

Quest. But is not Christ a great King over all the Earth? Psal. 47. 2.

Answ. Christ hath a twofold King­dome.

1. Regnum potentiae: his Kingdome of power; by which, as God, together with the Father, and the holy Ghost, hee power­fully rules over all Creatures in Heaven [Page 61] and Earth. And so all Men and Women in the World are his Subjects; yea, whe­ther they will or no.

2. Regnum gratiae, The Kingdome of grace: Whereby as Mediator, hee calls and governs his Church and chosen: And in regard of this latter he is sayd proper­ly, and peculiarly to be the King of his Church, and of his Church onely.

Thus you have seen:

  • 1. That Christ is a Lyon, a King.
  • 2. That he is the Lyon, the onely King.
  • 3. That he is the Lyon of the Tribe of Ju­dah.

Now attend to the reason of all toge­ther. Why must the Lord Jesus Christ be such a Lyon? such a King?

He must be a Lyon, a King, because he is Mediator of his Church. This great and Reason. high office of a King was so necessary, that the Church could never have been saved, except Christ had born it.

A Mediatour is for the reconciling of parties that are at variance: and hee that undertakes the work, must be in grace and favour with both parties, and he must deal, not onely between, but with both parties; with the party offended, and the party of­fending. Here the parties at odds, are God [Page 62] and Man. God is the party offended, Man is the party offending: You know how the quarrell began; man by transgressing against the Commandement, and eating of the prohibited Tree, highly provoked God: here came in the enmity, and man cast un­der Gen. 3. an eternall [...]curse; and must have re­mained under the sentence of death for e­ver, without a Mediator to take up the quarrell, and make peace. The Lord Jesus Christ undertakes this office. There is one 1 Tim 2. 5. Mediator between God and man: the man Christ Jesus. He therefore must deal and negotiate with both parties; and to this end he puts himself upon a threefold office, of a Prophet, Priest, and King.

1. And first hee deales with the party offended; with God for men. This hee doth in his Priestly office. Every high Priest Heb. 5. 1. saith the Apostle, is taken from among men; is ordained for men [ [...]] in things pertaining to God; that he may of­fer gifts and sacrifices for sin. Here you see, he deals with God, on the behalfe of men offending, and how? by offering sacrifi­ces: that is, by way of satisfaction. The sentence was our, That day thou eatest, that day thou sinnest, thou shalt dye cer­tainely. [Page 63] Gods justice now could not be sa­tisfied, nor any reconciliation made with­out death; no nor without the death of such a person as was without sin, without any exception; yea such a person as must be God as well as man, because the satis­faction must be infinite. Jesus Christ is willing (Oh the infinite grace of the Lord Jesus Christ!) to negotiate in this great businesse with his Father: and on mans behalfe he doth three things. 1. He suffers whatsoever man should have suffered, to satisfie God and acquit sinfull man. They write of the Lyon, that he alwayes hath a quartain ague: I am sure Jesus Christ, the Lyon of the tribe of Judah, hee had a quo­tidian for us. Hee was a man of sorrowes, well acquainted with griefe, from his birth to the Crosse: Yea, he dyed a bloody and a most accursed death, to appease the wrath of God, and slay the enmitty. And Eph. 2. 16. here the Lyon becomes a Lambe; brought as a Lambe to the slaughter: and is the ve­ry Isa. 53. 7. Lambe mentioned in the next Verse, which stood in the midst of the Elders, as it Rev. 5. 6. had been slaine. Thus he satisfieth.

A second businesse he doth for man, is, as a Priest, to pray, and intercede to, and with his Father, that his Sacrifice may be [Page 64] availeable, and effectuall to the salvation of his Church. I pray (saith Christ) for these with me now, and for all them also Joh. 17. 20. that shall beleeve on me.

Thirdly, He doth ingage to his Father, that all that the Father hath given him, shall beleeve. That hee will work faith in them by his Spirit, John 6. 3. All that the Father giveth me, i. e. all the Elect, shal come to me, i. e. they shall beleeve. Thus Christ is an agent for man with God. And in this Priestly office, he purchased his Kingdome: Therefore, saith God the Father, will I di­vide him a portion with the great, and he shal divide the spoyle with the strong; because he hath poured out his soule unto death; and he was numbred with the transgressors, and he bare the sins of many, and made intercession for the transgressors.

Againe secondly, it is necessary, that he deale and negotiate on Gods part, with men; and this he doth as a

  • Prophet.
  • King.

1. As a Prophet: He is sent out of the bosome of his Father unto men, to open the Book, Revel. 5. 7. 9. to declare and Joh. 1. 18. make knowne the secret counsell and will [Page 65] of God concerning the great work of re­demption: what a new contract is drawne up between the Father and the Son; what Jesus Christ hath done for man; how he hath satisfied his debt, which he was not a­ble to pay, and how God hath accepted of it, for all those that do beleeve in him. The summ of which negotiation you have, John 6. 40. And this is the will of him that sent me, that every one that seeth the Son (i. e. beleeveth on him) may have everlasting life: and I will raise him up at the last day.

2. As a King: To impute and apply that great benefit of Redemption to man, and to make it effectuall: And to accom­plish this, he must be a Lyon, he must be a King, and that for these causes.

1. To gaine and gather his Kingdome: To gaine them first into the Kingdome of grace, and at last to gather them into the Kingdome of glory. Now to effect this, he must be a Lyon, a potent King; for he must conquer before he can raigne, yea he must make a double conquest. 1. Hee must conquer his subjects; he finds them all Enemies at first, all Rebels: it is truely sayd of all the Children of Adam: This people hath a revolting and a rebellious heart. [Page 66] Now these rebellious hearts Christ must subdue, and bring into subjection, making them a beleeving, a loving, a willing peo­ple. Christ cannot gaine a Subject into his Kingdome but he must first conquer. 2. He also must conquer another Lyon, the Ene­my-Lyon: he is described by Saint Peter, Epist. 1. chap. 5. Vers. 8. Your adversary the Devill, as a roaring Lyon walketh about seeking whom he may devour. In the pawes of this Lyon are all men and women in the World by nature. The Prince of the power of the ayre, that evill Spirit worketh in the Children of disobedience, Ephes. 2. 2. The Lyon of the Tribe of Judah, must conquer that roaring Lyon the Devill, before hee can gather a Kingdome, and raigne.

Quest. But how doth he conquer the De­vill? how doth he conquer his Subjects?

Answ. Hee conquerd the Devill, as he was God, by force and might, by his infi­nite power. As man and Mediator, hee conquered him by his blood, by the merit and efficacy of his passion. He took part of our flesh and blood, that through death hee might destroy him that had the power of death, that is, the Devill. And deliver them who through feare of death, were all their [Page 67] life time subject to bondage, Heb. 2. 14, 15. Hee spoyled Principalities and Powers, hee made a shew of them openly, tryumphing o­ver them in it: that is, in or upon his Crosse, Col. 2. 15. Faith seeth Christ upon the Crosse, as sitting in a tryumphall Chariot. Duo (saith Origen) in cruce affixi intelli­guntur: Christus visibiliter, sponte sua, ad tempus: Diabolus invisibiliter, invitus, in perpetuum.

Hee conquers the rebellious hearts of his Subjects; and gathers together into one Joh. 11. 52. Kingdome, the Children of God that were scattered abroad, by his voice, Scepter, and Sword.

By his voice. The Lyonesse, as the lear­ned Vocation. write, brings forth her Whelps dead, and so they continue three dayes: then the other Lyon doth set out his voice, and roar over them, and then they revive and live. Christ is the Lyon, his people are his Whelps: They are all still-borne: Dead Eph. 2. 1: in trespasses and sinnes. Christ lifts up his voice, and roares in the Preaching of the Gospel, by which he recovers the life of his people. Verily, verily, I say unto you, saith our blessed Saviour, Joh. 5. 25. The houre is coming, and now is, when the dead shall heare the voice of the Son of God; and they that hear shall live.

[Page 68] By his Sceptor: And that is the same, even the Preaching of the Gospell, Psal. 110. 2. The Lord shall send the Rod, or the Scepter, of thy strength: that is, the Mi­nistry of the Gospel, out of Zion: and by it, thou shalt rule in the middest of thine E­nemies: Those that were enemies, by that spirituall Scepter, thou shalt make them loving Subjects, and a willing people, vers. 3.

By his Sword: And that's the same still, the Preaching of the Gospell. This is the sharpe two-edged Sword that went out of Christs mouth. Revel. 1. 16. this is quick and powerfull, and sharper then any two-edg­ed Sword, peircing even to the dividing a­sunder of soule and spirit, joynts and mar­row. This is the two-edged Sword in the Psal. 149. 6. hand of the Saints; which binds Heathen Kings in Chaines, and Nobles in fetters of Iron: That is, the Gospel brings Heathen Princes and people into subjection to the Lord Jesus Christ. This is that Sword of the spirit, even, the Word of God, spoken of by Eph. 6. 17. Saint Paul: And there you have the con­summation of the conquest: Yes, when the spirit seconds the Word, when the ho­ly Ghost carries it home to the heart. Thus the Lyon, the King, the Lord Jesus Christ [Page 69] conquers, thus he calls his subjects toge­ther into one Kingdome, by the Word outwardly Preached to the eare, and by the spirit effectually working upon the heart; moving, and sweetly perswading it to obey the calling of Christ.

2. Christ must be a Lyon, a King, to governe his subjects, his Church: With­out Government no Society can stand; when there was no King in Israel, every Judic. 17. 6. man did what seemed good in his owne eyes: and all things went to wrack. Christ must be a King, to give Lawes: So Christ: There is one Lawgiver: even this Lyon: and to Jam. 4. 12. rule, so Christ; he rules in the hearts of his people, and governs them by his spi­rit, They are led by the spirit of God, as Rom 8. 14. many as are the sons of God. Judah, that is, the Lyon of the Tribe of Judah, is his Psal. 60. 7. Lawgiver: And he doth not onely give Lawes, but (that which no King nor Po­tentate else in the World can do) he puts his Law in their inward parts, and writes it in their hearts, Jer. 31. 33.

3. Christ must of necessity be a Lyon, a King, to protect and defend his Church, people, subjects. The Lyon will stand to the defence of his young ones, even to the death; and having the prey in his paw, [Page 70] the more any offer to take it from him, the faster he holds it: So the Lyon of the Tribe of Judah.

The Kingdome of Christ is ever beset with Enemies, The Heathen rage, the peo­ple conspire: the Kings of the earth set them­selves, Psal. 2. 1, 2, 3. and the Rulers take Counsell toge­ther, against the Lord, and against his an­nointed: against his Christ. They have, not onely, flesh and blood, but Principalities and Eph. 6. 12. Powers also; the Rulers of the darknesse of this World, and spirituall wickednesse in high places, to wrestle withall. And there­fore without a strong Protector, this king­dome would soone be dissolved and layd desolate. Now the Lyon of the Tribe of Judah, the Lord Jesus Christ undertakes the protection of it. Hee will create upon e­very dwelling place of mount Zion, and upon her Assemblies, a cloud, and a smoak by day, Isa. 4. 5. and the shining of a flaming fire by night: for upon all the glory shall be a defence. And the Gates of Hell shall not prevaile Matth. 16. 18 against it.

4. The Lord Jesus Christ must be the Lyon, the King, to exercise judiciary pow­er, to execute judgement.

To bring Malefactors to condigne pu­nishment, to destroy the implacable Ene­mies [Page 71] of his Church and Kingdome. He is therefore a Lyon, and a Bear too, Hos. 13. 7. Therefore will I be unto them as a Lyon, as a Leopard by the way will I observe them. Vers. 8. I will meet them as a Bear that is bereaved of her Whelps, and will rent the Caul of their heart, and there will I devour them like a Lyon: the wilde beast shall tear them. Luke 19. 27. But those mine enemies that would not that I should reign over them, bring hither and slay them before me.

Hee also must be a Lyon, a King, to di­stribute rewards to his good and faithfull Subjects. The Lyon doth teare in peices e­nough for his Whelps, and strangled for his Nah um. 2. 12. Lyonesses, and filled his holes with prey, and his dens with Ravine: So the Lord Jesus, Divides the spoyle with the strong. He spoyl­ed Isa. 53 2. Psal. 68. 18. Principalities and Powers. He ascended up on high, hee led Captivity captive, and gave gifts to men, Ephes. 4. 8. As a King hee will, hee will inrich his subjects with grace here, and glory hereafter: he will reward his followers, not for their merits sake, but for his mercies sake. He will say to one, Well done thou good servant, because Luk. 19. 17. 19. thou hast been saithfull in a very little, have thou authority over ten Cities: And to a­nother, Be thou also over five Cities. And [Page 72] they that follow him in the Regeneration, Matth. 19. 28. 29. when Christ the King shall sit in the throne of his glory; they also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, to become his subjects, shall receive an hundred fold, and shall inherite everlasting life.

Thus have you the generall Do­ctrine.

3. Before I come to make application of it, I will addresse my selfe to my third task, and returne to the parts of the Text, and take a review of them; and speake something to them, and observe something from them distinctly and very shortly. The parts you may remember are two.

  • 1. The Trumpet sounded.
  • 2. The sight, or shew presented.

1. For the first: The Trumpet soun­ded. Behold! This demonstrative, as it points to some admirable thing, so it is a word of command. Here

Observe, It is the duty of every Chri­stian to behold the Lord Jesus Christ. As Saint John the Divine is here called upon [Page 73] to behold; so is every one enjoyned to eye the Lyon: that is, the Lord Jesus: John the Baptist calls as much upon his Disciples, to behold the Lambe of God which taketh away the sins of the World, John 1. 29. Even Pilate could call unto the Jews, saying. Behold your King! John 19. 14.

But why must we alwayes set our eyes Reason upon Christ? There are many reasons: I will fasten onely upon one, namely, Wee must alwayes behold him, that wee may imitate and follow him. Behold thy King, Zech. 9. 9. saith the Prophet Zechariah, how he com­eth, he is just, meeke, and lowly. And why must we thus behold him? Christ himselfe will give you the reason, Matth. 11. 29. that you may learne of him to be meeke and lowly in heart. I have given you my exam­ple, saith the Lord Jesus, John 13. 15. that you should do as I have done to you. Judah had a Lion in their Standard, and that they were to follow. Jesus Christ is our Stan­dard, The root of Iesse: i. e. Christ, spring­ing out of Davids stock, shall stand for an Ensigne of the people. Luke 2. 34. Be­hold, saith Simeon, this Childe Iesus, is set [...], for a Banner, which shall meet with contradiction: a military signe. It [Page 74] is our duty to follow our Ensigne, and that is a Lyon.

2. You have heard the Trumpet soun­ded: I will now lead you to the second part of the Text, Viz. The sight, or shew, The Lyon of the tribe of Iudah: and why of the Tribe of Judah? The Apostle shall give you the reason clearly, Heb. 7. 14. For it is evident that our Lord sprang out of Iudah.

Observe then, the Pedigree of this Lyon. He came out of the loynes of Judah, the fourth Son of Jacob, and was born in that Tribe. In the words next following my Text, Christ is called the root of David: which metaphoricall expression doth im­ply two things.

1. That Christ indeed is Davids root, David sprang from him. David in spirit Matth. 22. 43. called him Lord, and hee might also call him Father, for Jesus Christ is the everla­sting Father, Isa. 9. 6. All things were made by him, and without him was not any thing made, that was made, Iohn 1. 3. Even David had his originall from him.

Secondly, and most properly, the mean­ing is, that David was the root of Christ: that is, Christ sprang from David. God raised up Christ out of the decayed House [Page 75] of David, by his mighty arme. So plainly Isa. 11. 1. There shall come forth a Rod out of the stemme of Jesse, and a branch shall grow out of his roots.

You have both together, Revel. 22. 16. I am (saith Christ) the Root, and the Off­spring of David. I bear David, in regard of my Deity: and I come of David, in re­gard of my Humanity: The whole a­mounts to thus much, That Christ is Man. He is God of the substance of his Father, begotten before the Worlds: and Man of the substance of his Mother, borne in the World: Of a reasonable soule, and humane flesh subsisting. Jesus Christ our Lord was made of the Seed of David, ac­cording to the flesh, Rom. 1. 3. He took our flesh, he took all our infirmities, sin onely Heb. 4 15. excepted.

4. I have by Gods gracious assistance fi­nished the Doctrinall part: I enter now upon my fourth and last taske, but not the least: It is, to make application. Put all together that I have spoken, and it will be profitable. 1. To instruct. 2. To con­vince. 3. To exhort. 4. To comfort. I shall prosecute these distinctly: the Lord order and direct my tongue, and rightly dispose your hearts for the obedient re­ceiving [Page 76] of the word. Behold, and heark­en.

And first it wil serve for our Instruction. 1.

From all that hath been said, we may gather divers [...]: Corollaries, Consectary conclusions; as additions for our better information, concerning this Lion, this King.

Obs. 1. Quale Regnum.

What manner of Kingdome, the King­dome of Christ is: A Spiritual, not a tem­porall Kingdome.

The Conquest of temporall, and earth­ly Kings, is of Countries, Cities, Castles, Navies. The Conquest of Christ our King, is of the hearts of his people; he brings them into subjection. The Rule of Tem­porall, and Earthly Kings, is over the bo­dies, and goods of their Subjects. But Christs Throne is set up in the Soules of his people; by his Spirit he rules in the inward man. Temporall Kingdomes are obtained, & defended by force of Armes, carnall Weapons, the Arm of flesh; but Christs Kingdome is won, and maintain­ed by Spiritual Weapons; the Word, and Spirit. For the Weapons of our Warfare are [Page 77] not carnall, but mighty through God, to the pulling down of strong holds, casting down i­maginations, and every high thing that exal­teth it selfe against the Knowledge of God, and bringing into Captivity every thought to the obedience of Christ. 2. Cor. 10. 4. 5. Christ himselfe renounceth all temporall, and earthly Dominion. Thus Iesus answer­ed Pilate: My Kingdome is not of this World; if my Kingdome were of this World, then would my Servants sight, that I should not be delivered to the Jewes; but now is my Kingdome not from hence, Joh. 18. 36. In respect of Dominion, Right, and Title; all the Kingdomes of the World are the Lord Iesus Christ's. He hath jus ad rem: But in regard of Possession, and use, hee abdicates all. He never owned any tempo­rall Possessions: When they would have come, and taken him by force, to make him King, he departed alone himselfe, and hid himselfe in a Mountaine, Ioh. 6. 15.

The more is their folly, that by being Subjects of Christs Kingdome, expect chiefly temporall good things, Riches, Honours, and Pleasures. So the Iewes, they alwaies dreamed of a worldly King­dome, and yet expect a Messiah to come with outward Pomp, and worldly Glory. [Page 78] Yea the very Apostles were nibling at this. Act. 1. 6. Wilt thou at this time restore the Kingdome to Israel? And the Mother of Zebedees Children lingred after this: Grant that these my two Sons may sit, the one at thy right hand, and the other on thy left, Matth. 20. 21. in thy Kingdome. She meanes a temporall Kingdome: But what saith Iesus Christ to her? Yee know not what you ask; are you able to drink of the Cup that I shall drinke of, and to be baptized with the Baptisme that I am baptized with? Can you drink of a cup of deadly Wine, with me? Can you endure to be plunged over head, and eares, in a flood of Afflictions? This you must look for in my Kingdome: Riches, and Honours, and Offices, these are not the good things of Christs Kingdome; no, no. The Kingdome of God, is not meat, and drink, but righteousnesse, and peace, and joy in the Holy-Ghost, Rom. 14. 17.

2. Against the Chiliasts, or Millenaries: That the 1000 yeares reigne of the Saints upon the Earth, is but a meer dream, a falshood, a grosse error. They fancy to themselves, that a 1000 years before the generall resurrection, Christ in his hu­mane nature shall come to Ierusalem, where he was crucified: that all the Mar­tyrs, [Page 79] and Saints departed of the old and new Testament shall rise in their Bodys: and that they, and all the liviug Saints shall raign with him 1000 yeares. They shall subdue with bloudshed all wicked Princes, and disobedient Nations. They shall live without any disturbance from a­ny enemy without, or within.

That they shall all live without sin, and without Ordinances: that they shall passe these 1000 years with all manner of earth­ly delights, begetting many children, eating and drinking, and making merry. This error, (first set a foot by that Arch-here­tick Cerinthus) I will not enter the lists to encounter it, I will not meddle with the controversy. I shall only speak a word, if it may be, to shame the fautors of this fond fancy. What, a Saint? and so addicted to carnall pleasures? Did Christ ever en­joy such an earthly Kingdome? Alas, alas! The Foxes have holes, and the foules of the Aire have nests, but the Sun of man had Matth. 8. 20. not where to lay his head. He contemned these low things. And what must the Saints his followers look for upon earth? Christ himselfe shall tell them: If any man Matth. 16. 24. will come after me, let him deny himselfe, and take up his Crosse, and follow me. Christ [Page 80] went through this World bearing the Crosse; and shall the Saints look to weare Crownes here below? The generous Lyon will not eat any dead thing, or stinking carcase, only what is living, and sweet: he takes his prey & eats it whilest it bleeds, and trembles. These earthly things, rich­es, honors, pleasures, are but dead things, stinking carkases. Surely all those whose hearts and affections feed upon them, they are not right whelps of the Lyon of the Tribe of Iudah.

If you be not ashamed of the love of the World, The lust of the flesh, the lust of the 1 Joh. 2. 16. eyes, and the Pride of life; The worlds Tri­nity, Pleasures, profits, preferments; Yet be ashamed to affect a temporall reigne, because Christ renounced it. I shall say no more to them that expect such a carnall raigne with Christ on earth, but what Saint Augustine saith to the Theife upon the Crosse, in his elegant Prosopopoeia, Lord, sayes the Malefactor to Jesus, remember me when thou comest into thy Kingdome? Luk. 23. 42. Kingdome, sayes Augustine, Quid Regi­um vides? What royalty, Oh! wretched man, dost thou behold? what Crown dost thou see, but a Crown of Thornes? what Robe? what Purple? but a Common Soul­diers Matth. 27. 29. [Page 81] tattered Red-coat? what Scepter but a Reed? what homage, but the mocks and taunts of the raging multitude? what throne but the Crosse? what guard, but the barbarous executioners?

Here's Christs raigne upon earth; hee raigned in suffering, he conquered by dy­ing, he tryumphed in the Crosse: go thou and be content to do likewise.

Obser. 3. The Lord Jesus Christ is the Lyon of the Tribe of Judah, the King of his Church.

Then, the government of the Church is Monarchicall. This is the happinesse of the Church: Monarchy is the best Govern­ment, and Christ is the best King: And no King of the Church but Jesus Christ. God hath put all things under his feet, and gave him to be the head over all things to the Church, which is his body, Eph. 1. 22, 23.

Here at one blow, off goes the triple Crowne. The Popes Kingdome is over­throwne, and the High Priest of Rome, the Universall Bishop is deposed; if the Pope be King, then there are two Kings of the Church, and Jesus Christ is not THE Ly­on, the onely King.

Bellarmine grants it, that Christ is the onely King, and Monarch of the Church, [Page 82] which doth spiritually and invisibly govern it: yet saith he, the Church being corpo­rall and visible, it stands in need of some one to be the visible and highest judge to decide controversies, to compose all strifes about Religion, to ordaine all inferiour Officers, Bishops, Pastors, &c. To con­taine them in their duties, and keep them in unity; and the visible government of the Church must be Monarchicall. The Church of Rome hath found out other Ly­ons, besides the Lyon of the Tribe of Ju­dah. They usually called their Popes Leo­nes. In 440. they had their Leo Magnus, and ten since him have borne the same name. But the Pope must change his kind, and be content to be another Beast. A roaring and a devouring Lyon we will al­low him to be, who rents and teares the Saints of God. But Christ is the onely Lyon of Judah, the onely King of his Church.

That there is a visible, and externall go­vernment of the Church, distinct from the Politicall, by the word and discipline we affirme: But Jesus Christ hath ordained it, not Monarchicall, but Aristocraticall, Matth. 18. 17. Acts 20. 17, 28. 1 Tim. 5. 17. It must be governed by the Bishops, [Page 83] Pastors, Teachers, Elders, and Deacons; in the severall Precincts. The whole world is too large a Dioces for any one mortall Creature to take care of. The care of all Churches is beyond the strength of any one man. Onely the Lyon of the Tribe of Iudah can open the Book, and read it to all Churches: Hee onely can rule, and govern all Churches. Christ himselfe is pre­sent to all his Churches; namely, by his Spirit, which is more to the advantage of all Churches, then his bodily presence would be, Ioh. 16. 7. And therefore none of the Churches stand in need of the Pope, to give Lawes to them, or to govern them. He is an Usurper, and must down; Christ is the Lion, the onely King of the Church.

Observ. 4. Christ is the Lyon of the Tribe of Judah; that is, lineally descen­ded from the Patriarch Iudah. That may seem strange; why should not the Mes­siah have sprang rather out of Reuben? Because he was the first-born: Iudah was the fourth Son of Iacob. The reason here­of Gen. 35, 22, 23, &c. you have, Gen, 35. 22. Reuben went and lay with Bilhah his Fathers Concubine. He committed this foule sin, and Israel heard it: And for this cause he disinherited Reuben, and the blessing of the Birth-right [Page 84] fell upon Iudahs head. He became the Ly­on; the Soveraignty and Princedome was his. Observe then, Sin disinheriteth: See this, Heb. 12. 16. Least there be any for­nicator, or prophane person, as Esau; who for one morsell of meat, sold his Birth-right, 17. For ye know that afterward when he would have inherited the Blessing, he was rejected. Here you have 2 distinct examples to con­firm this truth. First, the Fornicator, name­ly Reuben, who defiled his Fathers Con­cubine, and for that was disinherited. Se­condly, Esau was the first-born, yet lost the Inheritance, the Lordship, and Domi­nion, because of his prophanenesse; For the sentence was passed from the mouth of God: The Elder shall serve the younger, Gen. 25. 23.

Haply, some vile, and desperate Sinners will make nothing of this. Tush, say they, let them looke to this that are borne to Lands, and great Possessions; our Fathers have not a penny to leave us, we have no Inheritance to loose: What, no Inheri­tance? Then are you Bastards and not Sons. Then God is not your Father; all the true Children of God have a two-fold In­heritance. The grace, favour, and blessing of God in this life, and eternall glory in [Page 85] the life to come. They be Heires of God, Rom. 8. 17. and joynt-heires with Christ. But to the un­godly the Lord saith: Know yee, that the unrighteous shall not inherite the Kingdome of God: Be not deceived, neither Fornicators nor Idolaters, nor Adulterers, nor effeminate, nor abusers of themselves with mankinde, nor theeves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall ever in­herite the Kingdome of God.

Observ. 5. For our instruction: How miserable, deplorable, and desperate our condition is by nature: so lost, as that nothing in Heaven or Earth could recover us, but the power, strength, wisedome, goodnesse, and courage of such a Lyon as the Lyon of the Tribe of Judah. We are all borne dead (as you have heard) and should never have revived, if this Lyon had not roared over us. We are blinde by nature: The naturall man receiveth not 1 Cor. 2. 14. the things of the spirit of God, for they are foolishnesse unto him, neither can hee know them: He is ignorant of God and of Christ, and of the will of God concerning mans salvation: and in that ignorance must have perished everlastingly, if the Lyon of the Tribe of Judah had not opened the Book, and unloosed the Seales thereof. No man [Page 86] hath seen God at any time, the onely begot­ten Son, which is in the bosome of the Father, he hath declared him, Ioh. 1. 18. We were all by nature under the guilt of sin, under the wrath of God: we could never have been acquitted, we could never have been reconciled, but must have lain under Gods fierce anger for ever, if the Lyon of the Tribe of Judah had not stepped in between the party offended, and the party offend­ing, and made peace: For Jesus Christ is our peace. And to effect this, the Lyon was forced to change his Kinde, and to be­come a Lambe: a true Paschall Lambe, and to be sacrificed for us. I beheld, saith Saint Iohn, verse 6. and loe! in the midst of the Throne and of the foure Beasts, and in the midst of the Elders stood a Lambe as it had been slaine. Behold the Lambe of God, which taketh away the sin of the World, Joh. 1. 29. For he is our peace, having abolished in his flesh the Enmity. And that he might recon­cile Eph. 2. 14, 15. 16. both unto God, in one body by the Crosse, having slaine the Enemy thereby.

We were in the Jaw, and Paw of the 1 Pet. 5 8. roaring Lyon: who could have snatched us out of his Fangs? We had been the Bond-slaves of Satan for ever: wee had been Captives in the Prison, in the Dun­geon [Page 87] of Hell for ever; we had been utter­ly devoured, if the Lyon of the Tribe of Ju­dah had not conquered the Lyon of the infernall Pit. But when he saw that there was no man, and wondred that there was no Intercessor, therefore his arme brought Sal­vation unto him, and his Righteousnesse it sustained him. O the depth of our miserie, in our naturall, in our lost condition!

Observ. 6. That from Genesis to the Revelation, the Church of God gives the same coat: viz. The Lyon: the Armes were given, Gen. 49. 9. And the same En­signe is advanced here again in the Text more plainly. The Iewes, and the Gentiles have all the same Christ. One, and the same Lyon. Jesus Christ is the Lyon of the Tribe of Iudah: And he is the Lyon of the Gen­tiles also; Jewes, and Gentiles are all un­der one Prophet, Priest, King, and Cap­tain. All that are saved, from the begin­ning of the World, to the end thereof, they obtaine Salvation by Iesus Christ. There was never any way of Salvation but one. The ancient Patriarches, and Prophets: the ancient Iewes were all Christians; when Moses was persecuted in Aegypt, he bore the reproach of Christ, Heb. 11. 26. When the Israelites sinned in the Wildernesse, [Page 88] they tempted Christ, 1 Cor. 10. 9. The Pro­phets from the beginning preached Christ, and Salvation by the Messiah onely. Christ began at Moses, and went through all the Prophets, and expounded unto them in all the Scriptures: viz. Of the old Testament, the things concerning himselfe, Luk. 24. 27. All the Jewes beleived in the same Christ that wee do. There is one, and but one faith, Eph. 4. 4. And they were all saved by the same faith, in the same Christ; who was revealed by Oracles from Heaven, foretold, and prophesied by the Prophets, typified in the Sacrifices. Though Christ were not manifested in the flesh, till the fulnesse of time; though he was crucified in the last age of the World, yet the ver­tue of his death was effectuall, and availa­ble for the Salvation of all the Elect, from the beginning of the World, to the end thereof; Jesus Christ is the same yesterday, and to day, and for ever, Heb. 13. 8. He is the Lambe slaine from the foundation of the World, Revel. 13. 8. The old people, and the new people, they are all of one House, and Family, and so have all one coat of Armes; The Lyon of the Tribe of Judah. All this Saint Peter shortly concludeth in the Counc [...] Jerusalem. But we beleive, [Page 89] that through the grace of our Lord Iesus Christ, we shall be saved even as our Fa­thers were. Act. 15. 11.

Observ. 7. The Lyon is a growing crea­ture. Christ's Kingdome is a growing Kingdome. This is to be noted from Gen. 49. 9. to which this Text relates. The Pa­triarch Jacob there useth three severall words, to signifie three degrees of the Lyons growth. 1 [...] Catulus a Lyons Wh [...] ▪ 2. [...] Leo perfectus; a Lyon in full st [...]gth, he couched as a Lyon. 3. [...] Leo Major, as an old Lyon. Those seve­rall words do set forth the beginning, Progresse, and complement of Christs Kingdome. Of the increase of his Govern­ment, and peace there shall be no end. Esa. 9. 7. The bounds of Christ's Kingdome see­med at first but small. In Judah was God known, his name was great in Israel: In Sa­lem was his Tabernacle. Psal. 76. 1. Salva­tion was of the Jewes only: John 4. 22. They were a very small people in comparison of the rest of the Nations of the World. But afterwards Christ comming in the flesh, he brings light to the Gentiles. And all the Luc. 2. [...]32 ends of the earth have seen the salvation of our God. Psal. 98 3. Christ is the stone which is cut out with out hands: (which [Page 90] being at first but small) became a great Mountaine, and filled the whole earth. Dan. 2. 34. 35.

These Observations I have propounded to you for instruction, and information. Now I shall passe on to

The second Ʋse, of Reprehension, and that

1. OF all those that do not bow down, and prostrate before this Lyon of the Tribe of Judah. Such as receive not the Lord Jesus Christ to be their King, but re­ject him. That say, as those Ephraimites, Hos. 10. 3. We have no King, because we feare not the Lord. Or, as those malignant Citizens, that hated Christ, and sent him this message: We will not have this man to reign over us. Luke 19. 14. or in the Language of those Heathen Kings, and mutineers. Psal. 2. 2, 3. That take Counsel together against the Lord, and against his Annoynted, his Christ, saying, Let us break their bonds in sunder, and cast away their cords from us.

But are there any such? so desperatly rebellious? Let that be tryed. The de­signe [Page 91] of a reprehension is not to charge at all adventure, but to convince, There go­eth more to make a subject of Christs Kingdome, then a naked, and formall pro­fession. All men, and Women in the world are under Christs Kingdome of power, and that Whither they will or no. But the question is, art thou a subject of Jesus Christ in the Kingdome of grace? I will give you some signes of tryal, whereby you may prove that. Knowledge. All that Signe. 1. are the Subjects of Jesus Christ, they know their King: As it shall be at Christs second comming against men: Every eye shall see him. Revel. 1. 7. So is it in the Kingdome of grace, when Christ comes into men: e­very eye sees him. They know Christ their King: his Natures, Person, Offices, Laws, his graces, and excellencies. No ignorant person is Christ's subject. God delivers those, from the power of darknesse. 1. Of Ignorance, whom he hath translated into the Kingdom of his dear Sonne. Col. 1. 13.

Go no further then this Character, and alas! how few Subjects hath Christ? how many are there that know nothing of Christ more then his bare name, Jesus▪ That they can sweare by: use it for a Charm, and bow to it; put of the Hat, and [Page 92] make a legge, ot a curt'sy. But aske them any thing of his Person, Offices, Lawes, of his Incarnation, Passion, Resurrection, Union with Christ, &c. and they have no­thing to answer, but as Nabal did to Da­vids servants:—Who is David, and who 1 Sam. 25. 10. is the Son of Jesse? who is Christ? who is the Sonne of David, who is the Sonne of Iesse? They know him not.

Loyalty: Fidelity, Syncerity: to give Signe 2. him the whole heart.

It stands in Renouncing all other power, Serving of him, and none else, Loving of him with all the heart, and trusting in him in Kissing the Sonne, Psal. 2. 12.

But alas! what abundance of disloyal­ty is there? how little true faith? It hath been formerly observed, that many were sworne servants to the King of England, that yet underhand were Pensioners to the King of Spaine. So are there multitudes who took Iuramentum fidelitatis, the oath of Allegiance, and fidelity to Christ the Lyon, the King, in their Baptisme: but they are Pensioners to the Devill: they serve him wholly, by sinning, Lying, Swearing, Killing, Stealing, Sabbath-breaking, Adultery, &c. There are disloy­all wives, whorish women: who as they [Page 93] they sit at table, will looke their Hus­bands in the face, and smile: and at the same instant tread upon the Toe of their Adulterous Lovers. So may the Lord, who is the Husband of the Church, complaine: as Ezek. 6. 9. I am broken with their whe­rish heart, which hath departed from me; and with their eyes which go a whoring after their Idols. They seem to fix their Eyes upon Christ: yet run after their Covetousnesse, and sinfull pleasures: contrary to the faith which they have plight with Christ, whom they call Husband.

Honour, and feare. Honour the King. 1 Pet. 2. 17. My Sonne feare God, and Signe 3. the King. Prov. 24. 21. Heer is the Character of a good subject, to honour, and fear his Prince.

Quest. But whereby is this Honour, and feare manifested?

Answ. By service, and obedience. Serve the Lord with feare. Psal. 2. 11. They that dwell in the Wildernesse shall bow before him. All Nations shall serve him. Psal. 72. 9. 10. According to this Rule, come to the try­all of your selves and alas, how few are there that are true, and faith­full Subjects to the Lord and King Je­sus Christ? how few bow to this Lyon? [Page 94] Do not the most say? if not in down right Language, yet in their practise, do they not speak as Pharaoh? Who is the Lord that I should obey his voice? I know not the Lord, Exo. 5. 2. neither will I let Israel go.

May not the Lord write it before them in Esa. 30. 8, 9. a Table, and note it a Book: that this is a rebellious people? They many of them know the Lawes of their Prince, and yet trans­gresse against them, and walk contrary. Christ saith, thou shalt not be angry with thy Brother rashly: but they will conti­nue malicious, and revengefull. Christ Matth. 5. 22. saith, Thou shalt not look upon a Woman to lust after her: but they have eyes, and Vers. 28. hearts full of Adultery. Christ saith: swear not at all: but they upon every light Vers. 34. occasion, upon no occasion, blaspheme the name of God, and take it in vaine. Christ saith: Love your enemies, blesse them that curse you, do good to them Vers. 44. that hate you; but they continue full of malice, returning rebuke for rebuke, curse for curse, wrong for wrong, evil for evill. Christ saith, He that will be my Disciple, let him Deny himselfe: they make self their Matth. 16. 24. God. Christ saith; Let my Disciple take up his Crosse, and follow me: They say, as the reviling Passengers! if thou be the Matth. 27. 39, 40. [Page 95] Son of God, come down from the Crosse, free us from the Crosse, or we will not follow thee? Christ saith, Learn of me to be meeke, and lowly, but they are fierce, and proud. Christ commandeth faith, and love: These are the two great Gospell-Lawes; 1 Joh. 3. 23. but the most of the Children of men are full of unbeliefe, and haters of the Bre­thren. O, what a little Kingdome is Christs Kingdome!

Sign. 4. Faithfull payment of Tribute; as Augustus Caesar, so the Lyon of the Luk. 2. 1. Tribe of Judah, Christ, the King of his Church, doth lay Taxes upon all his Sub­jects. And it is the Character of a right Subject, to render Tribute, to whom Tribute Rom. 13. 7. is due, and to give to Caesar, the things which are Caesars. And according to this rule, how small is Christs Kingdome in compa­rison? There is a Tribute of our time due to him; every seventh day is his: but alas! How many prophane persons give a­way that day to the Devill? Yea (which is more sad) how many are there in these daies, that mask under the name, and shape of Saints, that deny this Tribute altoge­ther, and maintain it, that there is no such day due to Christ at all now under the Gospell: The morality of the Sabbath [Page 96] is gone, every day is a Sabbath, no day is a Sabbath. This is the Doctrine of De­vils, and Rebels against Jesus Christ. There is a tribute to go out of our time every day we live. There is a certain Kingdome (I remember not the name of it at present) in which there is sometimes (but rarely) a Fish taken; which by reason of the great­nesse, and excellency, and rarity, is the Kings Right, and Royalty, and therefore called the Kings Fish. The King alwaies gives the bulck and body of this Fish to those that catch it; but he reserves to him­selfe Capita, & Caudas, the heads, and the tailes, as a tribute, and acknowledgment, that all was his, & due to him. In like man­ner, precious time, it is all Christs own, all due to him: yet he gives his Subjects the body of time; the body of the week, the body of the day: he reserves to him­selfe onely capita, & caudas, the ends of time, the Morning, and the Evening, and what other convenient time may be re­deemed, these are his tribute: But how few pay this Little faithfully? How few, who give to Jesus Christ a Morning Sa­crifice? How few with Isaac, go out to meditate in the Evening? How rare is it, to finde a man, that with David, will pray, [Page 97] and cry aloud, Evening, and Morning, and Psal. 55. 17. at Noon.

There is a Tribute due to Christ our King, out of our Estates; and here the poore Members of Jesus Christ are his Re­ceivers. Withhold not good from them to whom Prov. 3. 27. it is due. The poore are (in a sense) own­ers of some thing in our hands, we are but stewards under Christ, to distribute to them. I perswade my selfe, this kind of tri­bute, I mean Almes, is as unjustly, and brokenly paid in this City, and in this whole Nation, as it is in any part of the Christian World: and this, I feare, Christs Collectors, and Receivers will witnesse a­gainst this hard-hearted Generation.

There are extraordinary Taxes, upon extraordinary occasions; you are pretty well acquainted with them. Such there are in the Kingdome of Christ; in times of trouble, and persecution, Christ calls for thy Goods, Liberty, Life, for thy dearest blood. Tell me, art thou willing to part with these, when Christ requires them? Sign. 5.

A good Subject will fight for his King: If my Kingdome were of this World, sayes Christ, then would my Servants fight, that I should not be delivered to the Jewes, Joh. 18. 36. But alas! alas! how few Champions [Page 98] hath the Lord Jesus Christ? Nebuchad­nezzar made a Degree, that every People, Dan. 3. 29. Nation and Language, which speake any thing amisse, against the God of Shadrach, Meshach, and Abednego, shall bee cut in peices, and their houses be made a dunghill: But now Hereticks that speak amisse of God, and of Christ, and of the Scriptures; and most horrid Blasphemers do swarm; and are, I had almost said, tolerated, and cherished. Who fights against them? Who opposeth them? Who contends for the Jude. 2. faith, for the truth, and for the honour of Jesus Christ? To endeavour the increase, and honour of his Kingdome. In the mul­titude Sign. 6. of people is the Kings Honour, Prov. 14. 28. He that is a right and faith­full Subject, will endeavour with all his might to bring in Subjects to the King­dome of Jesus Christ. I will put you upon examination now. Let Magistrates ask their owne hearts, whether they in their places by executing Judgment, do seek to lessen Satans Kingdome, and to enlarge the Kingdome of Christ. Let Ministers aske their owne hearts, whether they in their places, by preaching, and practise, by life, and Doctrine, do endeavour to lessen Sa­tans Kingdome, and advance the King­dome [Page 99] of Jesus Christ. Let Parents, and Masters aske their owne hearts, whether they in their places do endeavour by pri­vate inflructing of their Families, to bring their Children, and Servants, and all com­mitted to their charge, out of the Devils Kingdome, into the Kingdome of Jesus Christ. Andlet all that are before me this day, aske their owne hearts, whether they do (outof a zealous desire of the increase, and honour of Christs Kingdome) inces­santly pray, that all those that are held in captivity under Satan, under chaines of darknesse; that the Lord would translate them out of the Kingdome of darknesse, Col. 1. 13. into the Kingdome of his deare Son. Do they daily pray, thy Kingdome Come?

7. For a ful-do. And not so much a new signe, as the sum of all before: Is sin? Is Satan cast out? Hath Jesus Christ his Throne in thy heart? Doth he rule in thee altogether? art acted, not by Satan, not by the World, not by the Flesh, but by the Spirit of Iesus Christ; then thou art his Subject.

But they that are not ruled, and go­verned by Christ, by his word, and Spirit, they reject Christ, and say, we will not have this Lyon, this King to Reigne over [Page 100] us. These are under another King; Sin Rom. 6. 12. reignes in them, and they have a King over them indeed; it is the Angell of the bot­tomlesse Pit, whose name is Abaddon, and Apollyon, Revel. 9. 11. The Devill is their King, and they are his Vassals. These lye under the wrath of God: And how dread­full that is, Solomon will tell you; The Kings wrath is as the roaring of a Lyon, but his favour is as the dew upon the grasse, Prov. 19. 12. And do they say? we will not have this King to reigne over us; they shall be subject at the long-run; if they will not bend in time, they shall be bro­ken; if they will not come into the King­dome of grace, they shall be subdued by the Kingdome of his power. I have sworn by my selfe, saith the Lord; the word is Rom. 14. 11. gone out of my mouth in righteousnesse, and shall not return, that to me every Knee shall bow, Isa. 45. 23. They that here will not kisse his golden Scepter, shall at the last, and dreadfull day, be dashed in peices with his iron Rod. Then shall he say to his migh­ty Angels: Those mine Enemies that would not that I should Raigne over them, bring hi­ther, and slay them before me, Luk. 19. 27. Those that in time will not prostrate to this Lyon of the Tribe of Judah, he will be [Page 101] to them at last, a fierce, and furious Lyon; and will rent, and teare them to peices, when there is none to help.

Reprehens. 2. Is Jesus Christ the Lyon of the Tribe of Judah? This checks not onely the arrogance and boldnesse, but also the madnesse and folly of all such as provoke this Lyon, and rise up against him. There are such, fighters against God, who oppose themselves, and exalt themselves a­bove Act. 5. 39. 2 Thes. 2. 4. all that is called God. This is Antichrist. And as Saint John speaks in his first Epistle, Chap. 2. 18. Even now there are many An­tichrists, whereby we know that it is the last time. Not onely that Antichrist, the great Revel. 17. Whore of Babylon, sitting upon seven Mountaines, with a Golden cup in her hand, full of abominations and filthinesse, and drunken with the blood of the Saints, and with the blood of the Martyrs of Je­sus. But all Hereticks and Blasphemers that rise up against this Lyon, Viz. Such as rise up against the very person of Christ, some against his Divinity, others against his Humanity, and many against whole Christ: Such as rise up against the Scrip­tures of God, crying them downe for a meer humane invention; such as rise up and fight against the truth of Christ, the [Page 102] Gospel of Christ, all the Ordinances of Christ, the Government of Christ. These my Beloved! Christs Gospel, Truth, and Government, are his Scepter: The rod of his strength, which hee sends out of Zyon: Psal. 110. 2. Revel. 1. 16. These are the sharp two-edged Sword which cometh out of the mouth of Christ, whereby he conquers and rules in the midst of his enemies: And all such as oppose the truth, Ordinances, and Government of Jesus Christ, they set up their power against the power of Christ; they draw out their, Sword against Christs Sword. Against these the Lyon of the tribe of Judah will roare, yea he will tear them in peices.

But especially he will be feirce and ter­rible against them that hurt, and kill his Whelps. But who are the Whelps of this Lyon? The old Patriarch Jacob shall tell you: Judah is the Lyons Whelp, Gen. 49. 4. Judah: that is, the Church and people of God: The annointed of the Lord, his Prophets, and his Saints, Psal. 105. 14, 15. And here I may turne my reprehension in­to lamentation: Oh God! the Heathen are come into thine inheritance, thy holy Temple Psal. 79. 1. have they defiled, they have layd Jerusalem on heaps. The blood of thy Saints have they shed like water round about Jerusalem. We Vers. 3. [Page 103] are become a reproach to our neighbours, a scorn & derision to them that are round about us. The Lord hath sent Prophets, & wise men, and Scribes, and some of them have they kil­led, Matth. 23. 34. and crucified, and some of them have they scourged, and persecuted from City to City.

I saw the soules of them that were behea­ded for the witnesse of Jesus, and for the Revel. 20. 4. word of God: and which had not worshipped the beast, neither his Image, neither had re­ceived his marke upon their foreheads, or in their hands.

But it may be sayd, as the King answer­ed Ester, Who is he? and where is hee that Hester. 7. 5. Vers. 6. durst presume in his heart to do so? And Ester sayd, The Adversary and Enemy is this wicked Haman. Hee was a great Fa­vorite, politick, and potent; and hee pre­sumed upon his owne greatnesse. So may I say, the Adversaries and Enemies that have done these things, are a wicked Ge­neration; but how dare they doe these things? How dare they not? They are great in power, and riches, and strength, able to crush all that stand in their way; they are politick and crafty, who can o­ver-reach them? they stand strong, and who can bring them downe? They have sayd, Wee will prevaile, who is Lord over Psal. 12. 4. us?

[Page 104] But can they prevaile against the Lyon of the tribe of Judah, whose Whelps they have injured and killed? Let me tell these deceitfull and bloody men, two or three things.

1. That there is no creature more ten­der of their young ones, then the Lyon: the Lyon will defend his Whelps from in­jury till he fall downe dead; I have read so much in approved Authors.

2. Let me tell them, they are indeed Ly­ons themselves, base savage Lyons of the Forest. Davids cruell Persecutors were gaping, ravening, and roaring Lyons. Ne­ro was a Lyon, and such are all Tyrants. Psal. 22. 13. 2 Tim. 4. 17. But the Lyon of the Tribe of Judah is stronger then they: Hee is the strongest a­mong Lyons: and a King against whom there is no rising up, Prov. 30. 30, 31. He is a foole that will contend with one that is mightier then himselfe, Eccles. 6. 10.

3. Let me tell them yet further; the Lyon may seem to sleepe a while, even whilest his Whelps suffer; but hee will rouse up and roare. Some write, that the Lyon never sleeps, but often seemes to sleep when he is most awake. I am sure the Lyon of the Tribe of Judah doth neither Psal. 121. 4. slumber nor sleep: Hee may seem to sleep, [Page 105] but hee will awake as one out of sleep, and like a mighty man that shouteth by reason of Wine: And he will smite his Enemies in the hinder parts; he will put them to a per­petuall reproach, Psal. 78. 65, 66

4. And lastly, let me tell them a Story which I have read in a learned and appro­ved Gesner de Quadru­ped. Author, which he relates, and affirms to be true: his end is to prove, as the strength, so the wisedome of the Lyon, a­bove other creatures.

A Lyon and a Lyonesse, having Whelps, went both out to hunt for prey: In their absence a Beare entred their Den, tore and killed the young Lyons, not able to defend themselves; soon after the old Ly­on, with the Lyonesse, returned to their Den, and finding their young ones slaine, they were filled with bitter grief and great rage: out they go together to finde out the Enemy, and be revenged; they quick­ly espyed the Beare, yet bloody, and pur­sued it: The Bear, to escape their fury, climbed up into a tree, and so got out of their reach for the present: The Lyon­nesse stood still at the root of the tree: the other Lyon went away, and ranged up, and downe in the Mountaines; till at last, he came where a man was hewing of wood. [Page 106] He makes to the man; the poore man in feare let fall his Hatchet, and began to run away; after hastens the Lyon, gets to him, casts his tayle round about him like a Girdle, embraced him and licked him; and by the strength of his tayle pulled him (led him, sayes my Author) whither hee would or no: First he brought him to his Hatchet, and pointed to it with his foot, to have the man take it up: he understood not the Lyons language: the Lyon then took up the Hatchet in his owne mouth, and so carryed it, leading the man into his Den. There he layd downe the Hatchet a while, looked upon the man, and then looked upon his murdered Whelps, made piteous moane, and then wound his tayle about the man againe, tooke up the Hat­chet in his mouth, and (having shewed him that dolefull sight) led him directly to the tree where the Bear was on the top, and the Lyonesse standing at the root. The Lyon looks up, shewed him the Bear; and then the man began to suspect, that it was the Beare that had done the wrong to the Lyon: He takes his Axe, heweth the tree, downe falls the Beare, and the Lyon and his mate fall upon him, and tare him to peices: that done, the Lyon carryed the [Page 107] man, with the Hatchet, just to the place where he found him, and there left him unhurt, to hew wood againe.

This is credibly related: I will not war­rant the Story to be Gospel, but I will warrant the application to be no lesse. Ty­rants and Persecutors, that murder the Whelps of the Lyon of the tribe of Judah, that massacre the Saints of Christ, are u­sually called Bears in holy Writ. Dan. 7. 5.

For their security and safety they climbe up their tree; and their towre is the arme of flesh: their greatnesse, their multitudes, their amunitions, their military skill, their riches, their freinds The rich mans wealth is his strong City, and as a high wall in his owne conceite, Prov 18. 11. They think in their ruffe and gallantry, that none can pluck them down; they vaunt, who shall us controule! How soon can the Lyon of the Tribe of Judah fetch Hewers out of the Mountaines, and hew down their Tree wherein they trusted, and teare them in peices, when there shall be none to help? Jesus Christ can soon call in Carpenters, to Zech. 1. 20. Verss. 1 cut and saw of the hornes which have scat­tered Judah, Israell, and Jerusalem.

And he will certainly do it. I will passe their doom (yet not I, but the Lord) and [Page 108] so leave them. Therefore the Lord will bee unto them as a Lyon, as a Leopard by the way he will observe them: He will meet them as a Beare that is bereaved of her Whelps, and will rent the Caule of their heart, and there will he devoure them like a Lyon, the wild Beast shall teare them. Hos. 13. 7. 8.

From hence I shall slip to the third Use: Ʋse. 3. viz.

Exhortation; And here I sound the Trumpet again: Behold!

[Page 109]

Christo Duce Sequimini.

[Page 110] Behold! the Lyon of the Tribe of Ju­dah! The Lyon couchant was the Ensigne of Judahs Tribe, and Family. And the Lord Jesus Christ, the Lyon of the Tribe of Ju­dah, is the Ensigne of his Church. And in that day, there shal be a root of Jesse, which shall stand for an Ensigne of the people: to it shall the Gentiles seeke, Isa. 11. 10. Be­hold this Child, the Child Jesus, is set [...] for a Signe, or Banner, for many in Israel, for the Church.

Then follow, follow your Captain, your Ensigne. Eye him by knowledge, by faith walk after him: tread in his steps, imitate him. Christ is now lift up, here he stands Judic 7. 17. as Gideon, and saith to you all, Looke upon me, and do likewise: Or as Abimelech, Judic. 9. 48. what you have seen me do, make hast, and do as I have done.

And here I must crave liberty to branch out my Exhortation: and that I may, as a faithfull Steward, divide to every one in Gods house their part, and portion; I shall direct my Exhortation

  • 1. To the New-elect, and the other Ma­gistrates.
  • 2. To the Ministers of the Gospell.
  • 3. And lastly, to all promiscuously.

[Page 111] My first addresse is to the New-elect, 1. whose Inauguration we celebrate, and who this day enters upon the chief place of Ma­gistracy in this City; and also to the rest of the Magistrates present, whether of the City or Country, that in his charge they may heare theirs.

Worthy Praetor, you are ascending this day to the highest place of Government in this place, where God hath laid out the bounds of your Habitation. Behold the Lyon of the Tribe of Judah: Behold your King, the Lord Jesus Christ; and follow him, step after step: Be you a Lyon al­so. Judah the Prince, and Governour was 1 Mac. 3. 4. a Lyon. Judas Macchabeus, that Worthy, hee, in all his acts, was like a Lyon, and like a Lyons whelp roaring for his Prey. The Ro­man Emperours, and Bishops, were cal­led Leones, Lyons. Many Kings, and Com­mon-Wealths have the Lyon for their Armes. This was symbolized by the steps 2 Chron. 9. 17. 18. 19. of Solomons Throne: The King made a great Throne of Ivory, and over-laid it with pure Gold: And there were six steps to the Throne, and staies on each side of the sitting place, and two Lyons standing by the staies; and twelve Lyons stood there, on the one side, and on the other, upon the six steps. And e­ven [Page 112] you also give for you City Armes, a Lyon, with your Castle.

Matth. 8. 34.

[Page 113] The Lyon is a rare Creature, not bred in many places; neither shall we see in the Common-wealth many Lyons: indeed ma­ny beare in their Banners and Escouche­ons the Lyon, but in their Administration they perform none of those things, which are propounded in the Lyon.

Be you a Lyon, let the rest be Lyons; carry your selves like Lyons. Let me speak to you, as the Prophet did to the Altar, Isa. 29. 1. O Ariel, Ariel; that is, Leo Dei, the Lyon of God, so was the Altar called, because fire came down from Hea­ven suddenly, as a Lyon out of his Den, and consumed the Sacrifice. Let fire come down from Heaven upon your heart, e­ven the fire of true love to God, and zeale for God. Aristotle attributes to the Lyon a round face. and makes it to represent the Sun, the shaggy haire not being un­like the glorious rayes. Be you also like the Sun, arise, and shine. Let your light so shine before men, that they may see your good works, and glorifie your Father, which is in Heaven, Matth. 5. 16. And this you shall do, if you will take forth these fol­lowing, and short Instructions.

1. Behold! behold the Lyon of the Tribe of Judah. Eye Christ in all your Govern­ment; [Page 114] go forth in the strength of Christ, and follow him step, after step. Ever think with your selfe, how Christ would govern if he were in my room. He loved righte­ousnesse, and hated wickednesse. A Scepter Psal. 45. 7. of righteousnesse, is the Scepter of his King­dome, Heb. 1. 8. He defends the poor, and fatherlesse; he doth Justice to the afflict­ed, and needy: He delivers the poor, and needy, and rids them out of the hand of the wicked. Follow, follow your Ensigne.

2. Jesus Christ is the Lyon of the Tribe of Judah, the King of his Church; that's his charge, as Mediator. Follow your Ban­ner; be a Lyon in the Church: Put forth your greatest power, lay out your chiefest care for the Church of God, defend the Ministers, and people of God, let not them be made a prey, provide faithfull Pastors for every Flock: Pastors according to Gods own heart, which may feed the people with Jer. 3: 15. knowledge, and understanding. Christs first care was to open the Book. Bring into the City such able Divines, as may open Gods Book, and declare the will, and counsell of God concerning mans Salvation. Give to faithfull Ministers countenance, and maintenance. O Norwich if thou perishest, it is thine own fault: Can you spend so [Page 115] much upon Gorgeous Rayment? So much upon Sumptuous Feasts? So much for State; and no man saith, who shall open the Book to us? who shall unloose the Seales thereof? What shall I part with all, to sit under a Soule-saving Ministry? Christ was King of Mount Zion. Let your main Psal. 2. 6. care be of the Church; Be a nursing Fa­ther, be all nursing Fathers to the Church. Isa. 49. 23.

3. Jesus Christ was a Lyon, be you so, in the City, in the Country, in the Common-wealth: be a Lyon, be Lyons.

Not in all things, I pray, take heed of that. In some respects, you must strive to be unlike to Lyons, viz.

1. The Lyon hath a faire out-side. His Coat is Or continually, of yellow colour, and shines like Gold; but what's his in­side? He hath interiora Canis, Entrals like a Dog. Take heed of base Hypocrisie: to Gesner. carry a faire face, a glorious out-side to Godly Ministers, and Godly People; and yet within to retaine a dogged heart to them. Take heed, of being a Saint in the Congregation: and a Devil in thy Family, and with thy Private, and familiar Asso­ciates.

2. The Lyon is stately, Majestical, come­ly in his fore-parts, but he degenerates to­wards [Page 116] his hinder parts; the more back­wards, the more uncomely. So Magistrates ordinarily, in the former part of their yeare, their Government is comely, very commendable, they shew some zeale for God; they roare against the Sins, and Scandals of the City: against Ale-houses, prophanation of the Lords day, and con­tempt of the word: but the hinder part of their yeare is often very ugly; they are remisse in punishing sin, and in the admi­nistration of Justice. They may be said to be like the Month of March: they come in like a Lyon, and go out like a Lamb; they are just like the yeare; when the Sun enters into Leo, in July, then the sea­son is hot, and vigorous, but afterwards the yeare declines altogether, to an Au­tumne first, and then to a cold Winter. Even so, too too many Magistrates, at their first comming to a place, they shew some heat of zeale for the best things, but in a little time they decline in all good­nesse. I have seen some Magistrates at their first coming into the place, have roared as Lyons against scandalous Ministers; and silly dumb, or at least unprofitable Mini­sters, and have threatned to cast them out of the City, and to get able, and godly [Page 117] Ministers into their room. But I have ob­served to the end of the yeare, and what then? Truely some of the most godly, and able Ministers, they have worried, but the scandalous, and unprofitable, still continued in their places, as they were. Well, some Magistrates, if they be Lyons, they are like that Lyon, in the 1 King. Chap. 13. verse 28. The Lyon slew the Pro­phet indeed, but had not eaten the Car­casse, 1 King. 5. nor slain the Asse. So there are too many that make away with the faithfull and true Prophets of the Lord; but they meddle not with the Carcasse, nor with the Asse.

Some have been better to meet (viz. At their first comming on, then to fol­low (viz. after their going off.) But as for you, whom God hath lifted up to the chiefe place of Magistracy in this City, be you better to follow then to meet: leave a good example, and let your last works be Revel. 2. 19. more then your first.

3. The Lyon hath a foule mouth and a stinking breath, and a harsh tongue, like a Cat, or rather like a fire: Farr be it from you to be like the Lyon in these: Take heed of a foule mouth, let your very lan­guage be clean and holy: Let your speech [Page 118] be alway with grace, seasoned with Salt, that Col. 4. 6. you may know how to answer every man: Light speech, vaine speech, rotten speech, is a signe of a rotten heart; a stinking breath comes from putrified entrailes. The words of a Magistrate will be watched, and his ordinary discourses will be a great ornament, or a great deformity to him. And take heed of a harsh tongue, I know you will meet with many provocations in your administration of Justice; yet strive against anger and choler, and let your ton­gue be smooth. Let all bitterness and wrath, and clamour, and evill speaking, be put away Eph. 4. 31. from you, with all malice. They are Lyons of the Forest that have such foul mouthes, and harsh tongues: But learne you of the Lyon of the tribe of Judah: full of grace are his lips. Learne of him, for hee is Psal. 45. 2. Matth. 11. 29. meek and lowly in heart.

4. The Lyon never seizeth upon any, ex­cept hee be hungry or angry: and then they spare neither men women nor chil­dren; but satiati, innoxy; But when their bellyes are full, they do no more hurt. I fear too many Magistrates are such Lyons, if they be angry at any mans person, they will seize upon him and punish him severe­ly for a small fault; but another Delin­quent [Page 119] of a greater magnitude, being their friend, shall go Scot-free: And are there not hungry Lyons? Yes surely, and when they are hungry they will range about, and roare against Swearers, disorderly houses, and prophaners of the Sabbath by buying and selling; but when they have gotten a prey, a few Barrells of Beer, or Runlets of Wine, or Capons, or bread in secret, Prov. 9. 17. when they are satisfied with some pretty handsome Bribe, they can be as quiet as Lambs: But farr be it from you to be such a Lyon: Be you a hater of covetousnesse, to do the will of God faithfully, and en­joy the light of his countenance, let that sa­tisfie Psal. 4. 6: you.

They write that in some Regions there are black Lyons to be seen; too many such I feare have been seen in our City: I be­seech God, I beseech you, that we may see no more of them.

I have shewed you wherein you ought not to be like Lyons: I shall endeavour next to shew you wherein you are to be like Lyons. Be like the Lyon of the tribe of Judah in all things; yea, be like the ordi­nary and common Lyon in these follow­ing properties, qualities, and deport­ments.

[Page 120] 1. The Lyon is vigilant, a waking and a watchfull creature: The names in the Hebrew and Greeke import so much: [...] of [...] Videre, [...] of [...], Video. The Lyon is of sharp sight, and sleepeth with his eyes open: Herein be you like the Lyon; yea, be like the Lord, whose eyes run too and fro throughout the Zach. 4. 10. whole earth: Let your eye be every where, as farr as it can possibly reach; have your eye about in the Church, mark what is done there: Let your eye be about in the Market, to see what measures and weights and wares are there: Let your eye be a­bout upon the Sabbath dayes, in the streets and open places, to take notice how the day of the Lord is prophaned: Let your eye be about in every Inn and Alehouse to observe what disorders are there: Make use also of the eyes of others that will be faithfull: How can you ever reforme what is amisse, if you doe not know and see what is out of order. The Lyon of the tribe of Judah, is [...], 1 Pet. 2. ult. Visitator: I will English it in Daniels words, A watcher, and a holy one: Be you so. Dan. 4. 13.

2. Justice appeares notably in the Lyon, in distributing, and in punishing.

[Page 121] The Lyon is very just in distributing the Prey, he doth not feed one, and leave the rest hungry: but the Lyon doth teare in pei­ces Nah 2. 12. enough for his Whelps: for every Whelp enough, and also for his Lyonesses.

The Lyon is also just in punishing, Nun­quam se vindicat ultra modum, so they write: Hee doth never take revenge be­yond the measure of the injury he hath received: if any man throw a dart at him, and yet hurt him not; the Lyon will throw him downe that threw the dart, but not hurt him; if any man wounds the Lyon, the Lyon will wound him, and no more hurt; if any man kill a Lyons Whelp, the Lyon will kill him.

And herein be you a Lyon: All Magi­strates! be you Lyons, learne righteous­nesse, to execute judgement and justice. It is sayd of the Lyon of the Tribe of Judah, The Scepter of his Kingdome is a right Heb. 1. 8. Scepter, or a Scepter of righteousnesse.

Be just in your distributions, Viz. of your favours and rewards; ever counte­nance and cherish those that are good, and feare God: let your frownes be upon those that doe evill. It is observed of the Lyon that he is benigne to men, but fierce against beasts; be you so. To men, First [Page 122] to such as are good, extend your favour, but to Beasts, to a beastly generation, be severe. For Rulers are not a terrour to good Rom. 13 3. 1 Pet. 2. 14. Dan. 6. works, but to the evill. Governours are sent of God, for the punishment of evill doers, and for the praise of them that do well. The Ly­ons in the Den will teach you what to do, not to hurt Daniel, but to flye upon false witnesses, and persecutors of the servants of the Lord; to roare and be terrible un­to them.

Be just in punishing offenders, to cor­rect in a proportion: If the wicked man be worthy to be beaten, the Judge shall cause him to lye downe, and to be beaten before his face, according to his fault in a certaine number, Deut. 25. 2. that is according to the proportion of his sin. They were to moderate the punishment according to the nature of the trespasse, and the De­linquents ability to beare the stripes. Eye for eye, tooth for tooth, hand for hand, foot Exod. 21. 24, 25. for foot. Burning for burning, wound for wound, stripe for stripe. The Law of reta­liation is an exact law: God doth all his works of Justice, as well as his works of power, in number, weight, and measure. Learn Justice of the Lyon.

3. The Lyon is eminent for mercy: For [Page 123] mercy, in giving: the Lyon is liberall in giving, it eates not the prey alone, but di­vides it to other creatures which cannot hunt for themselves: Also for mercy, in forgiving: The Lyon spares all that pro­strate and bow to him. The Lyon of the tribe of Judah is gentle and mercifull: Be­hold Matth. 21. 5. thy King cometh to thee, he is meek: Be you also mercifull.

Shew mercy in giving, distribute liberal­ly to the necessity of the Saints of Christ. The Lyon of the tribe of Judah: what did he give to relieve, and save your Soules? He gave himselfe. The bread that I will Joh. 6. 51. give, is my flesh, which I will give for the life of the World. Hath Jesus Christ given his flesh, and blood for you, and to you, and will not you give common bread to his poor Members, to comfort their bo­dies, in these pinching times?

Shew mercy in forgiving. ‘Parcere pro­stratis scit nobilis ira Leonis.’ ‘Tu quoque, fac simile.’

The Lyon did not tyrannize over the 1 King. 13. 28. Carkasse when it was down, nor tear the Asse being an innocent thing. The Ruler must have mercy, to shew compassion to the oppressed, to use mildnesse, and leni­ty to penitent Offenders, to remit, and [...] mitigate the rigour of the Law.

[Page 124] Parcere subjectis, as well as Debellare superbos.

You should consider, that even you are not without your Infirmities. All Authors agree in this, that the Lyon hath a conti­nuall Feaver, a quartain Ague. The rea­son they give is this; God hath so provi­ded, because he is a fierce Beast: and if he had no Infirmities of his own, he would not only insult over, but devoure also all the Beasts of the field. So also God hath provided, that the best Christians, and the highest in place, shall ever have some In­firmities, and Fraileties, which may tem­per, and allay their severity against others. Be not so hot in the Execution of Justice, as to rent, and teare every Delinquent, that hath, perhaps, failed in some petty mat­ters. Consider your own Infirmities. Bre­thren! If any man be overtaken in a sault, Gal. 6. 1. yee which are spirituall restore such an one, in the spirit of meeknesse, considering thy selfe, least thou also he tempted. The Lyon Heb. 2 17. of the Tribe of Judah was made like unto his Brethren. God only knowes how soon you your owne selves may stand in need of mercy: and that, not only from God, but even from men also. What you would that men should do to you, the same do to [Page 125] them. This is Christs golden Rule: And know, yea and remember it too, That hee Jam. 2. 13. shall have Judgment without mercy, that hath shewed no mercy.

4. Have an especiall care of your train: I meane your Associates, your Counsel­lours, your Officers that attend upon you: Exod. 18. 21. Psa. 16. 3. Psal. 101. set them be such only as feare God, love the truth, and hate Covetousnesse. Let your de­light be in the Saints, and such as be excel­lent. Do not vouchsafe to know a wicked, deceitfull, proud, lying person. Let your eies be upon the faithful of the Lord, that they may dwell with you; who so walk in a perfect way, let them serve you. And I shall endea­vour to perswade you to the greater care herein, for your Credits sake. Index animi Plin. cauda, the motion of the Lyons taile, shew­eth what is in the Lyons minde. When his minde is quiet, his taile moves not at all; but when you see him wag his taile, as a Dog when he fawnes, it shewes great af­fection cauda blandiri. to some Creature before him: when you see him beat the earth, and his back violently with his taile, it discovers anger, wrath, and that he is about to do some mischiefe. Just so it is with a Magi­strate: people will judge the motion of his heart to be such as the motion of his [Page 126] Viz. of his Train, his familiars, and follow­ers: If his Train moves Heaven-ward, they will conceive that he doth so too; if his Train wag, and fawn, if they shew respect, and love to godly Ministers, and godly people, they will think that he him­selfe loves the Saints. But if the taile of the Lyon strikes against godly Ministers, and the power of Godlinesse; and fawn upon ill-affected, and disorderly persons, all men will say, he is a Malignant, what e­ver he pretends; we may see the motion of his heart, by the motion of his Train.

For the Cities sake, have a care of your traine: There is nothing more mis­cheivous about the Lyon then his tayle; it being very long and very strong: I have been told of the Lyons in the Tower, that though they have been within their Grate, yet they have put out their tayle at one of the open places, and done much hurt to a by-standing Spectator: So it may be with you, O Magistrate! O Magistrates! you may be in your houses, in your Courts of Justice, when your traine may be abroad doing mischeife: They may do disservices in checking and snibbing godly Ministers, and godly people, and cherishing and heartning the ill-affected and disorderly: [Page 127] They may be seducing; and although they be your Servants, yet they may be the De­vils agents. Behold, the great red Dragon; Revel. 12. 4 that is, either the Devill himselfe, or else some eminent instrument of the Devill: his tayle drew the third part of the starrs of Heaven, and did cast them to the Earth: that is, brought them downe from mind­ing heavenly truths, and heavenly things, to minde Diabolicall errours, and earthly things. The Prophet that teacheth lyes, he Isa. 9. 15. is the tayle: So are Incendiaries: The Foxes they are indeed crafty and subtle for themselves, and greedy of prey; yet I conceive that of themselves they are not Incendiaries; but yet you know if they have a fire-brand in their taile, they will set the whole field on fire, and cannot helpe it.

Yea have a care of your train, for your owne soules sake, least you be drawne a­way your selves to that which is not good. Many creatures are guided by their tayle and traine: and so are Lyons, I feare, too often. Rehoboam was a stately Lyon, but he forsooke his old traine, the counsell of the 1 King. 12. 8. old men; of the grave, wise, religious, ex­perienced Counsellours of State, and got him a new traine: Hee consulted with the [Page 128] Upstarts, the young men that were grown up with him. And this was the ruine of ten parts of his Kingdome. Heare, and feare, and beware: let the Lyon look to his taile.

5. The Lyon is eminent for Courage, and Magnanimity: A Lyon is strongest amongst Beasts, and turneth not away for a­ny. Be you so, be a Lyon. Give me leave to speak to you, as the Lord spake to Joshuuh; when he entred upon his place to be Lord-Generall, Jos. 1. 18. under the Lord of Hosts. Bee strong and of a good Courage, be not afraid, neither be thou dismaied. For the Lord thy God is with thee wheresoever thou goest. Be valiant for the Lord, be not Cowed, nor over-crowed. They write that there is a bastard, adulterate race of Lyons, which are begotten of the Female Libbards, which are degenerate, heartlesse, and cow­ardly; they will shake, and tremble at the sight of fire, at the sight of a white Cock, and great Cocks-comb, and at the crow­ing of a Cock, at the noise of empty Cha­riot-wheels. And if I be not mistaken, such a Brood have I seen both here, and other­where. I cannot but remember the Prae­laticall Persecution (not so many yeares ago.) The word given to the Magistrates, [Page 129] was. Stand out against superstitious in­novations, stand for your godly conscien­tious Ministers. Alas! alas, say they, what would you have us do? My Lord Bishop will be angry with us; the King will be informed of us, we shall run into danger: and upon this account you let in all Po­pish trash, and packed away your most faithfull Ministers. Any base thing that is imposed upon the City by great ones, is it not received? Who amongst you will strike down a disorderly Ale-house; if the Brewer that serves it be an Alderman, or a rich man, or a Friend? How many are there of you (some few there are, I con­fesse, and but a few) that dare counte­nance a godly Presbyterian Minister, or an Orthodox Divine? O no, the times will not beare it: So they might quickly be out of favour indeed. Who dare adven­ture to punish sin, adultery, drunk­ennesse, swearing, Sabbath-breaking: if it dwell in the house of a great man, or a great-friended man? Are these Leonem larva ter­res. Lyons, that will bee scared with Vizards, and Hobgoblins? These are the bastard brood of Lyons. Harts, and Hares, timourous above other Creatures. The generous Lyon hath sharp teeth, [Page 130] crooked, and sharp Tallons. But as for these they will neither bite, nor scratch. In one respect your City Armes do very well befit you. It is a Lyon with a Castle over it. Many of you can be Lyons, very Couragious, so long as you have a Castle over you, protection, and countenance; but take away the Castle, and who will ex­pose himselfe to danger? What a sordid thing is this? There is a Lyon couchant, indeed, but that is not the posture of feare, but of triumph; having conquered first, and now lyeth down by the Prey. But ne­ver yet did I read of a Lyon Crouchant, or current. It is worthy the observing in the generous Lyon, that he will run apace through the Woods, and range swiftly through the forest after the prey; but when he is pursued & chased by hunters, he com­poseth himselfe, and is passant altogether, keeping his pace, and turneth not his head a side for any, but walks on, as scorning, and contemning all danger. Remember that of Solomon, The wicked flee, when no man pursueth, but the righteous are bold as a Lyon, Prov. 28. 1.

6. There be three things which go well, yea foure, which are comely in going. The Prov. 30. 29. 30. Lyon is the first, and chiefest of them: The [Page 131] Lyon hath a stately gate, majesticall, or­derly, and resolute: he turnes not aside his head for the greatest that he meets, not for the vast Elephant, he will dye be­fore he will degenerat into a disorderly pace. And herein, give me leave to ex­hort you to walke as the Lyon walkes. How is that? First, in regard of your whole Conversation; let your going be stately, not with proud phantasticall af­fectation, but humbly (an humble gate is a stately gate) soberly, holily, with all Gravity: walk as the Lyon of the Tribe of Judah: be you holy, as he is holy. Only (saith Saint Paul) Let your Conversa­tion be such as becometh the Gospel of Christ. Phil. 1. 27. Take heed that you do no uncomely thing, that you set not a step awry: Have a su­table carriage, and deportment, both to the profession of Christianity, and also to your place of Eminency. Will it become a chiefe▪ Magistrate to walke with vaine Persons? to walke to scandalous houses? to walke on in any sinne. When one profer'd unto Scipio a beautifull Har­lot, he said to him, Vellem, si non essem Imperator, were I not a Governour, I would. Let all that are before me this day take forth this Lesson, let your Conversa­tion be such as becomes the Gospell of [Page 132] Christ: move in a higher Sphere then the men of the World. Let your Conversation be in Heaven. Walk like Angels: They Phil. 3. 20. Ezek. 1. 12. Revel. 1. 6. went every one strait forward; whether the Spirit was to go, they went. Remember you are Kings, Christ hath made us so. Then let your going be King-like. A King may be known by his Majesticall gate, and de­portment. What manner of men were they, Judic. 8. 18. said Gideon to Zebah, and Zalmunna, whom yee slew at Tabor? And they answered, as thou art, so were they; each one resembled the Children of a King. Finally Brethren, Phil. 4. 8. whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any vertue, and if there be any praise, think of these things.

And as I call upon you, to walk as the Lyon, stately, gravely, and holily in your whole course of life: So let me exhort you, without offence, more particularly, to walk as Lyons, even in regard of out­ward state, and pomp. The Lyon is the King of Beasts, and is of a comely, and stately presence, adorned with shaggy locks, bushy haire, a golden and bright shining Mane which crownes his head, [Page 133] and as Robes do cloath his neck, back, shoulders, and legs: and truely the Lyon would be a great deale more contemptible, if he were barbe'rd, and shaven. I say, be Lyons; Keep your haire, and skin; main­tain your power, and state, and the En­signes of your Authority. King Agrippa came to the Judgment Seat with great Act. 25. 23. Pomp. And there is good use of these trappings to the common people, Ad po­pulum phaleras. These procure some reve­rence, awe, and terrour in the people. And I do the rather insist upon this, because I see there is an Anabaptisticall, Enthusia­sticall, levelling Generation, start up; who attempt very subtlely, Leonem rade­re, to barb, and shave the Lyon: to over­throw all Magistracy. And they do not go about directly, but slily, and with wiles. They would perswade you at first, only to lay aside your Robes, and your Solemni­ties, as either being superstitious, or else not agreeable to the simplicity of the Gospell. Have you not lately been prea­ched out of your Scarlet Gownes? and have you not very obediently left them off many times? Do they not inveigh a­gainst all manner of Solemnity upon this very day of Inauguration: well, what will [Page 134] the end be? If they can but once shave off the Lyons majestick haire, and flay of his skin: it wil be a poor contemptible Carkass that is left. I dare say, though outward state, and Pomp be but a Complement, yet take that quite away, and the very Magi­stracy will soone follow. Maintain your State and Power. It is observable in the Lyon, that when he walkes upon stony, rocky, and rough places, that he contracts and pulls up his Tallons, to preserve them; for if they should be broken, he could ne­ver after seize upon his Prey▪ Your Pow­er, and the Ensignes of your Authority, are your Tallons: be carefull to preserve them, else evill doers will contemne you; and you will never be able to give them so much as a scratch.

7. Know where your strength lyeth. The Lyons strength is in his head, and in his breast chiefly. And there lyeth your strength, a good head, and a good heart, make a good Magistrate. Labour there­fore for a good head; for knowledge, and a good understanding. Hearken to the word of the Lord: This book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day, and night; that thou mayst observe to do according to all that [Page 135] is written therein; for then thou shalt make thy way prosperous, and then shalt thou have good successe. And above all, labour to have a good heart, an honest heart, a sanctified heart, an obedient heart. Such a heart as David had; even an heart accor­ding to Gods own heart. Which that you 1 Sam. 13, 14. may attain unto, do as Solomon did, pray, pray. Go unto the Lord, and say, And now oh Lord, my God, I thy Servant am in the midst of thy people, which thou hast cho­sen, a great people: Give therefore thy Ser­vant an understanding heart, to judge thy people, that I may discern between good, and bad: For who is able to judge this thy so great a people? 1 Kin. 3. 8. 9.

Beare away with you these few words of Exhortation; and that you may the bet­ter remember them, I shall present all be­fore your eies in a little Embleme. I am Gods Herauld, and I wil give you a Coat of Armes, an Escoucheon, which if you will own, you will shew your selfe a generous Lyon.

You shall beare, not Or, or argent: No no; you must not be carried away with Silver, or Gold, or such earthly, and tran­sitory things; but you shall beare Azure, blew, caelestiall: Have your Conversation in Heaven.

[Page 136] Let your charge be a Lyon: Now, as for the posture of your Lyon, I have spent some serious thoughts.

It must not be a Lyon dormant. I beseech you do not sleep, neither at the Church, nor on the Bench.

It were a shame to have it, either crouchant, or fugient. Never yet was seen such a Coat, as a Lyon current. To flee is a reproach: do not flee away, do not turn your back on Gods truth, on Gods cause, and Gods people; and all for cowardly feare: stand to the Lion of the Tribe of Ju­dah, to the last drop of blood.

Neither should the Lyon be over- ram­pant: Rampant sheweth his gesture in seizing on the Prey. The Prey that a Ma­gistrate pursueth, are evill doers. Pursue this Prey, be rampant, but not over- ram­pant, not over-rigorous; mingle mercy with Justice in your Government. Be not righteous over-much, Eccles. 7. 16.

I had thought a Lyon passant might have done well. The passant Lyon sheweth but halfe his face as he passeth by: this po­sture sheweth much confidence, and reso­lution: It sheweth also much moderation. Be you passant towards the faithfull Mini­sters, and Servants of God: if for consci­ence, [Page 137] and pure conscience, they cannot swallow all things imposed by the State, passe by it, connive; do not turn your head aside to teare, and destroy a man, that is precious in Gods sight; onely be­cause he will not sin against his Consci­ence. The Prelates were Lyons indeed, but not passant: and therefore the Lord hath passed over them, even over their faire Hos. 10. 11. neck, and brought them low.

The Lyon therefore which I shall com­mend to you, and charge your Shield with­all, is passant guardant: The Lyon passant guardant shewes his whole face; which notes not only Courage, and Resolution, but Vigilancy also, and circumspection. Be­fore this Lyon is a flame of fire: behind him an empty Charriot, the wheels ratling: o­ver his head a white Cock, with a great red Comb, and crowing: under him Dogs o­pening their mouths against him, and barking. Yet he keeps on his way undaun­ted, not changing his pace, or turning his head aside for feare of any. And the word,

[Page 138]

Non retrogradior.

[Page 139] So go on, oh you Lyons of our Forrest, you Magistrates of this City And more e­specially you that are this day to be a Ly­on ascendent, to rise up to the chiefe place of Magistracy. Be faithfull, and zealous for the Lord.

Be vigilant in your great Office, not dor­mant; be salient, nimble, active, and in­dustrious. Bee just in dispencing punish­ments, and rewards. To wicked, and ob­stinate Offenders be rampant; and divide the Prey in a just manner: distribute re­wards, and praises to every one that doth good, according to the proportion of their deserts.

Be mercifull in giving, and in forgiving. And to the Conscientious, that cannot swallow every Imposition, be passant, go by and let them alone.

Lyon! look to thy taile; take heed of a secret malignant traine.

Be bold as a Lyon, Couragious, let no­thing turn you away from God, from the truth of Christ, from his Ministers, and Servants.

Walk stately; let your whole Conver­sation be humble, sober, grave, holy, and as becomes the Gospell: And maintain your State, and Power, and Ensignes of [Page 140] your Authority. You are a Lyon, let no Anabaptisticall shavers flay off your skin, and cut off your haire. Know where your strength lyeth, labour for a good head, and a good heart; then in the end you shall Couch with honour, and be ‘Leo quiescens.’

You shall rest from your Labours, and your workes shall follow you. Revel. 14. 13.

Now the Lyon of the Tribe of Judah strengthen you with his might, protect you with his power, guide you with his wisedome, imbrace you with his mer­cy; and give you rest, and reward in the latter end. Amen.

Exhortation 2.

To the Ministers of the Gospell. One of the Elders sounds the Trumpet in the care of Iohn the Apostle, and Evangelist; calls upon him to behold, to eye this Lyon of the Tribe of Judah. q. d. I charge you to mark this Lyon well: And why? Even that he may compose himselfe to the ex­ample of this great Prophet in all things; in the execution of his Ministeriall Functi­on. Ministers must be Lyons. It is an old conceipt: & constat ex pictura, sed non ex [Page 141] Scriptura. That the foure living wights, cap. 4. 7. did represent the foure Evange­lists. Matthew was the Man, Luke the Oxe, John the flying Eagle, and Marke the Lyon. It is certain, that those Creatures import the properties of Angels, and are Revel. 2. & 3. Symbols, as of Magistrates, so of Mini­sters. The Ministers of the Gospell are An­gels, and they must be Lyons too. In all things comfortable to the Lyon of the Tribe of Judah.

1. The Lyon of the tribe of Judah came and tooke the Booke out of the right hand of him that sate upon the throne, Vers. 7. So the Minister of the Gospel, he must take the Book in his hand: The Book of God, the holy Scriptures: he must deliver no­thing to the people, but what he finds in that Book: thence he must fetch the will and counsell of God. Search the Scrip­tures, John 5. 29. Hold fast the forme of sound words, which thou hast heard from me, 2 Tim. 1. 13. The Minister must take what Saint Paul writes, what the Spirit of God holds forth in the holy Bible. There is a numerous generation now in these dayes, that cast the written word aside, and pre­tend altogether to inspirations and reve­lations; the Spirit, the Spirit. To these I [Page 142] say no more but this, if they have any in­spirations or revelations contrary to the Book that Christ took into his hand, I be­leeve verily they are from the Spirit; but it is from the evill Spirit, from the Devill.

2. The Lyon of the tribe of Judah, when he had taken the Book, he opened it, and loosed the Seales thereof. So the Mini­ster of the Gospel, when hee hath taken the Book, hee must open it: And when doth he take the Book? When a Minister is ordained, and set apart by the imposi­tion 1 Tim. 4. 14. of hands, and sent to do the work to which God calleth him, a Bible is given into his hand by the President of the Pres­bytery: And then, and not till then, hee takes the booke, and having taken it hee must open it; that is, he must expound it, and apply it: So Ezra the Scribe, he tooke the book of the Law, and opened it in the sight of all the people: Hee read in the booke Nehem. 8. 5. 8. distinctly, he gave the sense, and caused them to understand the reading. And just so the great Master of the Assemblies, the Pro­phet and Doctor of his Church: He came Luk. 4. 16, 17, 18, 20. to Nazareth, went into the Synagogue on the Sabbath day, and stood up to read: And there was delivered unto him the book of the Prophet Esaias. And when he had opened [Page 143] the book, he read his Text out of Isa. 61. 1. And then he closed the book, and prea­ched unto the people, shewing how that Scripture was fulfilled that day, and ma­king all plain and clear. Saint Paul gives Ministers their charge, 2 Timoth. 4. 1. I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdome. V. 2. Preach the Word, be instant in season, out of season: reprove, rebuke, exhort with all long suffering and doctrine. Ministers are Lyons, Lyons must not be mute.

3. The Minister must be a Lyon, bold and couragious in the execution of his of­fice. This he must looke for, to meet with great opposition, and especially from the great men of the World, if he shall re­buke them and tell them of their sins plain­ly: But the Minister of Christ must not feare the faces of men; but with liberty and freedome of speech utter the message of the Lord, And keepe nothing of Gods Act. 20. 27. counsell back. He must lift up his voyce like a Lyon, and roare in the eares of Kings, Potentates, and the greatest States-men. The Lyon must roare, though the Doggs bark, and the Wolves howle, and all the Beasts of the Forrest do yell and grin. A [Page 134] soule-searching Ministry is gall and worm­wood to unreformed persons. Ministers that cast the Pearles of reproofes before Doggs and Swine, must expect that such brutish creatures will fly in their faces, and if it be in their power, will rent and teare them. But what saith the Lord? Thou shalt go to all that I shall send thee; and whatso­ever I command thee, thou shalt speake. Be not afraid of their faces, for I am with thee to deliver thee, Jer. 1. 7, 8. Make thy face strong against their faces, and thy forehead strong against their foreheads, Ezek. 3. 8. Ministers must have undaunted resolutions, ahd be as bold as Lyons.

4. Ministers of the Gospell must not forget the stately gate of the Lyon: The Lyon is comely in his going. Ministers should be carefull above all others, to walke as becomes the Gospel of Christ: A holy walking, that is the comely walk­ing. I beseech you behold how the high Priest is adorned, and how he walks: He had a plate of pure Gold upon his fore­head, and upon that Plate was ingraven, Exod. 28. 36. Exod. 23. 30. HOLINESSE TO THE LORD. Upon his Brestplate the URIM and the THUM­MIM, Viz, the light of knowledge, and the perfection of holinesse; these were [Page 145] upon Aarons heart, when hee walketh, when he goeth in before the Lord. He had a Robe down to his feet, and towards the bottome, beneath upon the hemme of it a golden Bell, and a Pomegranate, a Golden Bell, and a Pomegranate round a­bout. Exod. 28. 34. The golden Bell signifies the sound of pure Doctrine, and the Pomegranate a sweet, and savoury fruit, notes that ho­linesse of Conversation that was in the High-priest: view him well, and you see him adorned with holinesse Cap a pe, from head to foot. It is the duty of Ministers, Vivere concionibus, & concionari moribus, to live Sermons, Melius docemur vita quam verbo, Examples prevaile more with men then Precepts. In all things shew thy Tit. 2. 7. selfe a Pattern of good Workes (saith Paul to Titus) in Doctrine, uncorruptnesse, gra­vity, sincerity. In the frame of the Temple upon the borders, were painted, and in­graven 1 King 7. 29. Lyons, Oxen, and Cherubims: To shew what kind of persons they ought to be, who serve in Gods house. As Angels for knowledge, to dive into the Myste­ries of the Gospell; laborious and pain­full as the Oxe. They must be Lyons also for courage, and boldnesse, and they must be comely in their going, their Conversa­tion must be holy, and lovely.

[Page 146] I shall commend at this time but one thing more to my Brethren of the Mini­stry, and that is Prayer: Let us be much, and earnest in Prayer. Alas! we shall ne­ver be able to open the Book, except the Lyon of the Tribe of Judah help us, verse 4. John wept much, because none was found worthy to open the Book, and to read it; We must weep, and pray, pray, and weep, that we may be enabled to o­pen the Booke: For there are sublime things in the Book, and hard to be under­stood. Alas our hearts will faile us, and we 2 Pet. 3. 16. shal be afraid of the faces of men, if the Ly­on of the Tribe of Judah do not strengthen us, and put Courage into us, & keep up our Spirits; to him therfore we nought to make our Addresses. Yea, in this let me beg help for my selfe, and others: wel-beloved, I speak to you all that are before me this day, in the words of Saint Paul, Eph. 6. 18. Pray alwaies, with all prayer, and sup­plication of the Spirit, and watching thereun­to with all perseverance, & supplication for al Saints. 19. And for me, and for all the faith­full Ministers of the Gospell, that utterance may be given unto us, that we may open our mouths BOLDLY, to make known the myste­ry of the Gospell.

Exhortation. 3.

I passe on now to the third Exhortati­on, and that is to all in generall, men, wo­men, and young ones. And there are va­rious, and sundry duties which I shall en­deavour to perswade you to.

And first, Is Jesus Christ the Lyon of the Tribe of Judah? Then prostrate, bow to B [...]e Sub­jacts. this Lyon, tremble at his voice. Is Christ the King of his Church and People; then come all in, shake off all other yoakes; Satans Dominion, and Sins Reigne: and list under this King, be his Subjects, kisse his Scepter and kneele to him, know your King; be loyall to him, give him your whole heart, honour, feare, and obey him. give to Caesar that which is Caesars, pay him all his Tribute; of time, of your Estates, of every thing. Fight for him; contend for the faith, the truth, the ho­nour of Jesus Christ: Let the Lord Jesus Christ have a Throne in all your hearts; say, We have no King but the Lord Jesus Christ.

To move you hereunto, consider the excellency of this Kingdome, above all o­ther Kingdomes in the World.

[Page 148] It hath the best King, He is fairer then Psal. 45. 2. the Children of men. He is the supream, the absolute King of himselfe, all other earth­ly Kings are but Vice-roys, Lord-deputies. All other Kings are but meer men, he is God, and man; all other Kings have but a little peice of earth to set their feet upon: he is the great Monarch of Heaven and Earth; all other Kings weare but a cor­ruptible 1 Cor. 9. 25. Crown, but his Kingdome endu­reth for ever. Such a King, there is not another. What the Queen of Sheba said of Solomon, the Type, hath its Complement, and perfection in Jesus Christ: Happy are the Servants, and Subjects of this King. 1 King. 10. 8. 9. Blessed be the Lord thy God, Oh thou Lyon of the Tribe of Judah! which delighted in thee, to see thee on the Throne of Israel, be­cause the Lord loved his Israel for ever; ther­fore made he thee King. It hath the best Sci­tuation, I have set my King upon my holy Psal. 2. 6. hill of Zion. There is the nether Zion, and the upper Zion, both pleasant. Of the ne­ther, or lower Zion (the Pilgrim Church upon Earth) it is said; Beautifull for sci­tuation, the joy of the whole Earth is Mount Psal. 48. 2. 3. Zion, the City of the great King. And what is the beauty thereof? The presence of God dwelling in the midst his people, and [Page 149] protects them. God is known in her Palaces for a Refuge Of the upper Zion (the tri­umphant Church in Heaven) it is said, Yee are come unto Mount Zion, and unto the City of the living God, the heavenly Je­rusalem, and to an innumerable company of Angels, to the general Assembly, and Church of the first-borne which are written in Hea­ven; and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus. Heb. 12 22, 23, 24.

It hath the best Lawes. What Nation is Deut. 4. 8. there so great, that hath Statutes, and Judg­ments so righteous, as all this Law which I set before you this day? Deut. 4. 8. In the Lawes of other Kingdomes, in humane Lawes, there is the wisdome of men; but in Christs Lawes there is the wisdome of God. Humane Lawes may be unjust, Christs Lawes are all righteous, and holy. The Lawes of other Kings may be burdensome, and tyrannicall, Christs Yoake is ever easie. Matth. 11. 29. Psal. 19. 7. All other Lawes are imperfect, but Christs Law is perfect, converting the Soule. Other Kings they can write their Lawes in Ta­bles, and hang them up upon [...]sts, and Pillars, but they cannot sway the hearts of their Subjects to obedience: but Christ puts his Law in their inward parts, and [Page 150] writes it in their hearts. Jer. 31. 33. Yet more; In this Kingdome are the best Ho­nours, Preferments, Dignities, and Privi­ledges. There are all Favourites, they have ever the Kings mouth, and eare: They stand before him and hear him speak to them in the Gospell, and by the secret whisperings of his Spirit in their Soules. And he alwaies holds out the Golden Scepter to them; his eare is ever open to Ester. 5. 2. their Prayers: And is it a small thing to be Favourite to such a King? In the light of the Kings Countenance is life, and his fa­vour is as the latter raine, Prov. 16. 15.

They are, and shall be all Kings. They are already Kings in a state of grace: Christ hath made us Kings, Revel. 1. 6. And they have a better Kingdome in reversion, they shall be Kings in the Kingdome of glory. Feare not little Flock, it is your Fathers good pleasure to give you the Kingdome. Luk. 12. 32.

Come in then, all you that are yet under the tyranny of the roaring Lyon; follow the Lyon of the Tribe of Judah: And that you may [...]o so, hearken to the voice of his Heraulds; he sends them abroad to invite into his Kingdome: The ministers of the Gospel are his Messengers, by them [Page 151] he sends forth the rod of his strength, Psal. 110. 2.

Pray, pray, Thy Kingdome come, Matth. 6. 10. You have taken the Oath of Alle­geance, and Supremacy already, all of you have put your Seale too in your Baptisme; Now take heed that you revolt not, come and joyne to the Tribe of Judah: The Trumpet is blown, now look to it; who is of the Lords side?

2. Is Jesus Christ the Lyon of Judah, the annointed King of his Church? Then be exhorted, in the next place, to partake of his Annointing; take you also Kingly honour, be you all Kings. The men of Ju­dah, 1 Joh. 2. 27. Bee Kings. yea and the women too, even the whole Tribe were Lyons. Behold the people shall rise up as a great Lyon, and lift up him­selfe as a yong Lyon; he shall not lye down, untill he eate of the Prey, and drink the blood of the slaine. Numb, 23. 24.

And here I shall give you a Commissi­on to be as bold as Apame, the Kings Concubine, in the Apocryphall book, Shee 1 Esdr. 4. 30. 31. took the Crown off the Kings head, and put it upon her own; yet in the mean season the King gaped, and gazed on her, and still grew more fond. Do you so, take the Crown of Christ, and put it on; not to depose him, [Page 152] but to communicate with him in his King­ly Office, yea in all the parts of it. For this Lyon of the Tribe of Judah hath made us Revel. 5. 10. unto our God Kings, and we shall reigne on the Earth, as you have it in the 10. verse.

Do you communicate with Christ, in the businesse of Vocation; he gaines and ga­thers his Subjects by calling them in: Do you so; let Ministers of the Gospell in their holy Function, and let every man and woman in their private Station, en­deavour to gain, and gather Subjects out of Satans Kingdome into the Kingdome of Jesus Christ: Do what thou canst to make thy Flock, to make thy Children, to make thy Servants, to make thy Friends the Subjects of the Lyon of the Tribe of Judah. Let the Minister do this by preach­ing, the private person by education, in­struction, and all by Prayer for those un­der their charge. When thou art converted, strengthen thy Brethren, Luk. 22. 32.

Communicate also with Christ, in the work of ruling: rule well in your severall charges: Let the Elders rule well their Flocks; Let the Householders keep good 1 Tim. 5. 17. rule in their Houses and Families; and in especiall manner set up Christs Govern­ment [Page 153] in your hearts; rule your unrulely Passions, and Perturbations, and keep them in good order.

Againe, Christ as a King protects his Church, his Subjects. He is a shield to them that trust in him. Communicate with him Prov. 30. 5. in this part of his Kingly Office also: Be every one of you, according to your pow­er and places, a defence, and a counte­nance to the true, and poore people of God; Magistrates by their Authority, and all people by their Purses and Prayers; let them be as the clefts of the Rock, for Christs Song. 2. 14. chased Doves to hide and shelter in. And you must be Kings for War: Christ had many sharp, and sore Conflicts: you also must fight, and be ever in the field; you must take up Armes against Satan, a­gainst sinfull lusts that fight against the 1 Pet. 2. 11. Soule. You must war against your owne corrupt wills, and carnall reasons; yea, you must fight against selfe, dearest selfe. If any man will come after me (saith our King, and Captain) let him deny himselfe, and take up his Crosse and follow me, Matth. 16. 24. Beat down rebellious and stirring Affections. Exercise judiciary power, de­stroy your Malefactors; slay, mortifie your members which are upon the earth, for­nication, Col. 3. 5. [Page 154] uncleannesse, inordinate affections, evill concupisence, and covetousnesse.

Once more, Communicate with Christ in his Kingly Office, in respect of his tri­umph and Royalty. When he had con­quered, When he ascended up on high, he led Captivity Captive, and gave gifts unto 2 Sam. 24. 23. men, Eph. 4. 8. Araunah gave as a King: Christ hath made you Kings, you partake of his Annointing, give gifts unto men: give Almes, spirituall Almes, corporall Almes; This is a Character of a spirituall King. He hath dispersed abroad, he hath gi­ven to the poor: his righteousnesse endureth for ever, his horn shall be exalted with ho­nour, Psal. 112. 9.

Thus let me perswade you to be Kings; For if you partake of his Annointing in grace, you shall also reigne with him in glory. There are multitudes that will not strike a stroke for Christ, but let the strong man go away withall. But as for you my beloved, be as the Tribe of Judah, Lyons, Kings. Ephraim compasseth me about with lies, and the house of Israel with deceit, saith the Lord; But Judah yet ruleth with God, and is faithfull with the Saints, Hos. 11. 12.

3. Jesus Christ is the Lyon, because [Page 155] King, and Governour of his Church. So all other Kings, and Magistrates, they are Lyons; Hieroglyphically represented by that generous, and magnanimous Crea­ture. Are they Lyons? then be exhorted to prostrate to them also. The Prince of the Tribe of Judah is a Lyon: then, his Fa­thers Children shall bow down before him, Gen. 49. 8.

Let every Soule be subject to the higher Powers, Rom. 13. 1. Give to Caesar the Matth. 22. 21. things that are Caesars; Honour, Obedi­ence, and Tribute. Submit your selves to e­very ordinance of man, for the Lords sake; whether it be to the King as supream; or un­to Governours, as unto them that are sent by him, for the punishment of evill doers, and for the praise of them that do well. Feare God, honour the King, 1 Pet. 2. 13. 14. 17. Couch to the Civill Magistrate. The Do­natists, and their Successors, Anabaptists, and Libertines take away all Magistracy out of the World; they are Children of Belial, that will not be subject to any Yoake. Though some of them be con­strained to acknowledge Magistracy under the old Testament, yet they maintain it unlawfull among Christians, under the new Testament. But you have heard it [Page 156] from Christs own mouth, and Pauls Pen, That Magistracy is a Gospell Ordinance, and a great blessing. Take away Magistra­cy, and the World will soon ruine. I ex­hort you therefore, that first of all, Supplica­tions, Prayers, Intercessions, and giving of thanks he made for all men, for Kings, and for all that are in Authority, that we may lead a godly, and peaceable life, in all godli­nesse, and honesty, 1 Tim. 2. 1. 2.

4. Christ is the Lyon: thereby is signi­fied his Propheticall office, as well as his Kingly. He shall roare like a Lyon: Saith the Prophet Hosea: cap. 11. 10. That is, saith the gloss: Christ shall cause the sound of the Gospel to sound all the world over. All God's faithfull Ministers are Lyons also. Then be exhorted to hearken to the Pro­phets of the Lord, when they speak in the name of the Lord: I say to thee, the Lyon of the Tribe of Judah roares in thine ears. The Lyon hath roared: whats that? The Lord God hath spoken. Amos 3. 8. who will not feare, who will not tremble?

You shall meet with a remarkeable story in the first Book of the Kings, cap. 20. 35. One of the Prophets said unto his Neigh­bour in the word of the Lord: Smite mee I pray thee: a strange command, one would [Page 157] think: and the man refused to smite him. q. d. I will obey you in something else, but not in this. What saith the Prophet to him: because thou hast not obeyed the voice of the Lord, behold, as soon as thou art departed from me, a Lyon shal slay thee. And as soon as he was departed from him, a Lyon found him, and slew him. Did the Lord shew this seve­rity, for not obeying one word spoken in his name by his Prophet, and that so un­usuall a command: what shall the end of those be that contradict the Prophets of the Lord? that speak in the language of those, Ierem. 44. 16. As for the word that thou hast spoken unto us, in the name of the Lord, we will not hearken unto thee. What shall the end of those be, of all those, that in these dayes hate, despise, and contemne the Ministers of the Gospel? yea, and the ve­ry office of the Ministry, and make it their designe to root it out. I feare, I feare, my beloved! that we may read England's doome. 2 Chron. 36. 15. And the Lord God of their Fathers sent to them by his Messengers, rising up betimes, and sending: because he had compassion on his people, & on his dwelling place. 16. But they mocked the Messengers of God, and despised his words, and misused his Prophets: until the wrath [Page 158] of the Lord arose against his people, till there was no remedy: if the Lyon of the Tribe of Iudah be not hearkned unto, nor regar­ded when he roares in the preaching of the Gospel: he will soon roar against those Rebells in fury, and rent them in pieces, and there shall be none to help.

5. Jesus Christ is the Lyon of the Tribe of Iudah; that is, lineally descended out of that Tribe, from the loines of the Patri­arch Iudah. Then be exhorted to have respect to that Tribe; love, and honour the Jewes: What a deare love had Saint Paul to his Country-men! He calls Christ to witnesse, that he had great heavinesse; and continuall sorrow in his heart. That he could wish himselfe accursed from Christ for his Brethren, his Kinsmen according to the flesh. And why? Because they are Isra­elites, and the adoption, and the glory, and the Covenant pertaineth to them. But especi­ally, because of them, as concerning the flesh, Christ came. Do you love the branch, and wil you not love the root? yea, though it be but the root of his humanity?

Ob. But some will say, the Jewes did crucifie the Lord of life, and therefore de­serve to be detested. And do we not say well, we hate such a one, as we hate a Jew?

[Page 159] Answ. Take heed of malice, and bitter­nesse against that Nation. They did slay the Messiah the holy one, its true; but they did it ignorantly in unbeleife; and there­fore Christ prayeth for them, Father, for­give them, for they know not what they do, Luk. 23. 34.

And they have suffered abundantly for their sin; as their wickednesse was ex­ceeding great, so the Lord hath been very severe to them. The blood of Christ lyeth heavie upon them, and upon their Child­ren: They are scatter'd in all Lands, and are for a reproach, and a hissing unto this day. But hath God cast off his people? God Rom. 11. 1. forbid. God will deale more favourably with the Jewes. afterward. They have fal­len by the edge of the Sword, and are led a­way Captive into all Nations, and Jerusa­lem shall be troden down of the Gentiles, til the time of the Gentiles be fulfilled, Luk. 21. 24. Now they are troden under foot, but its onely for a time. They are, as you see, miraculously preserved in all Countries, though hated, and oppressed: And God will not forget his Covenant made with Abraham, and his friend so many ages since. It is not for nothing, that Christ is stiled the glory of the people Israel. Luk. 2. 32.

[Page 160] And doubtlesse they shall have a glori­ous Restauration. As for the dream of another temporall, pompous Monarchy on Earth, I leave it to the fanaticall Mil­lenaries; but that there shall be a spiritu­all conversion of the Jewes, which shall exceed in glory, I conceive it to be most plain. The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord: As for me, this is my Covenant with them, saith the Lord; My Spirit that is upon thee, and my words which I have put in thy mouth, shall not de­part out of thy mouth, nor out of the mouth of thy Seed, saith the Lord, from henceforth, and for ever. Isa. 59. 20. 21.

For I would not Brethren, saith Saint Paul, that yee should bee ignorant of this Mystery, that blindnesse in part is happened to Israel, untill the fulnesse of the Gentiles be come in, and so all Israel shall be saved: As it is written, there shall come out of Zion the Deliverer, and shall turn away ungod­linesse from Jacob. Rom. 11. 25. 26. Since therefore, they are broken off but for a time, since we look for their restauration, and that ere long there will be one Sheep­fold under one Shepheard, since we hope to meet a [...]remnant of them, according to the Rom. 11. 5. [Page 161] election of grace (as God shall call) in the Kingdome of Glory: Let us do no­thing to exasperate them, and so to hinder their Conversion, but let us love them, as the root of the Lyon of the Tribe of Judah; and pray for them, that God would per­swade Shem to dwell in the Tents of Ja­phet.

6. Behold, Heer I sound the Trumpet yet again: Behold! and in the sixth place I shall endeavour to quicken, and stir you up to behold the Lyon of the Tribe of Ju­dah. My last word of Exhortation is, to perswade you to eye the Lord Jesus Christ with all diligence, and intention.

Look upon him, that you may imitate, and conforme your selves to him in all things. As I have observ'd it in the Lim­ner when he drawes a Picture; his eye is ever and anon upon the Person whose si­militude he takes: a line, and then a look, and all, that he may draw it to the life. So ought you ever to eye Christ, set his ex­ample before you continually, that you may be so many living Representations of Christ; that all that behold you, may say, that Christ liveth in you. The Lyon was Judahs Ensigne, which they followed in their war-fare; Jesus Christ is our Ensigne, [Page 162] and Banner: Follow, follow your Co­lours.

Follow the Lyon of the Tribe of Ju­dah, in His

  • Kingly Vertues, Graces.
  • Stately Deportment.

1. In his Kingly Graces; Learn of me, saith Christ, that I am lowly and meek, Matth. 11. 29.

Hee is wise, and be you renewed in know­ledge, in wisdome according to his Image, Col. 3. 10.

He is strong as a Lyon; be you so: Be strong in faith, Rom 4. 20. Be strong in the Lord, and in the power of his might, Eph. 6. 10.

He is just, & merciful, I wil put them he together. And herein he is a pattern to thee: He hath shewed thee, oh man! what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walke humbly with thy God, Micah 6. 8. Put on therefore (as the elect of God, holy, and be­loved) bowels of mercies, kindnesse, humble­nesse of minde, meeknesse, long-suffering. For­bearing one another, and forgiving one an­other. Coloss. 3. 12. 13.

[Page 163] 2. Behold, follow the Lyon of the Tribe of Judah, in his stately Deportment, walk as hee walks; the Lyon hath a comely gate: Let your whole practise be con­formable to the example of Christ, I have given you an example, that you should do as I have done, Joh. 13. 15. Let us walk ho­nestly, saith Saint Paul, Rom. 13. 13. The [...]. composite. word signifies decently, composedly. How is that? verse 14. By putting on the Lord Jesus Christ. 1. By expressing the life of Christ in your lives. Christ is represented to you here, as your King, and Captain: behold your King, and as you see him do, so do you. In every Action set Christ before your eyes; and ever think with your selves, how would Jesus Christ act if he were in my room. Art thou a Ma­gistrate, and going to the Bench: think thus with thy selfe, how would Christ proceed in executing Judgment if he were in my room? Art thou a Minister, and going into the Pulpit? think with thy selfe, how would Christ preach of this subject if he were in my room? Art thou a Trades-man, a Husbandman, a Servant, a Child? Think with thy selfe, how would Christ carry himselfe in my Calling, in my Relation? Art thou to treat with thy [Page 164] Adversary about reconciliation? thinke with thy selfe, how would Christ temper himselfe? how hath Christ carried himselfe to us when we were Enemies? You are Rom. 5. 10. now going from hence to a sumptuous Feast; oh! think with your selves, what would Christ do if he were at the Table? in what measure would he eat, and drink? what divine, and holy discourse would he have? When you are at your rich Dishes, and full Cups: Behold! the Lyon of the Tribe of Judah. Do all things according to the pattern shewed thee in the Mount, Heb. 8. 5. Do not feed your selves without feare. Chrysostome wisheth that people at their Feasts, and Cups would think of Hell, and feare. The Lyon trembles at fire: Herein be Lyons, think of the fire of Hell, and be afraid.

Yet further, the Lyon loves, and fre­quents the tops of Mountaines: So did the Lyon of the Tribe of Judah, often, Luk. 6. 12. very often; whole Nights together he was in the Mountaines praying: Mount Olivet was his Chappell of ease, his Ora­tory. Follow the Lyon to the Mount, be much in retirement, in secret prayer, and communion with God.

One thing more let me commend to [Page 165] you, and then I shall cease exhorting. The dolefull times call for it; the Lyon is com­passionate and liberall: he will distribute of his Prey not onely to his Whelps, but Gesner. also to Beasts of another kinde, if they be hungry. So the Lyon of the Tribe of Ju­dah, he is a compassionate King, and a mercifull High-priest: he went about do­ing good, healing diseases, visiting the Matth. 4. 23. Matth. 14. 15, 16, &c. sick, feeding the people, thousands of them that were ready to faint in the Wilder­nesse. Herein I beseech you, behold the Lyon of the Tribe of Judah! When you are full, distribute of the Prey to those that are hungry, and for whom nothing is pre­pared, you that are now ascending to the highest Seat of Authority in this City, and the rest of the Magistrates, I beseech you have compassion of the poor: Look into the poor ruinous dismal Towers, and Cot­tages; mark the many pale and wanne fa­ces, and the trembling hands, think of the hungry and almost-starved multitude: In the name of the Lyon of the Tribe of Judah, take care for them; let something be di­stributed amongst them, to refresh their bowels. I, but perhaps you will say, you talk of Cost, and this will ask a deale of labour, and take us off from our worldly [Page 166] Affaires; be it so, let me tell you in an­swer to your Objection, your labour shall not be in vain, your cost shall not be lost: what you do for the poore Members of Christ, Christ takes it as done to himselfe. The King shall say, in as much as you have done it unto one of the least of these my breth­ren, yee have done it unto me, Matth. 25. 40. The Lyon is the most gratefull Creature in the world: And here give me leave to insert a Story, both for the remarkable­nesse of it, and also for the aptnesse of it. (as I apprehend) to our present purpose: A. Gell. Noct. Att. Relates the story from Appion Polyhister: Who did affirm to him, that in the City of Rome he saw the thing with his own eyes, he was a Specta­tor. There were in Rome many monstrous and savage Beasts: Above all the rest there was one Lyon, who for vast magni­tude, incredible strength, dreadfull roa­ring, long, and bushy haire waving a­bout his head, neck, back, and legs, was terrible to behold, and strook the Behold­ers with amazement. A Consul's Servant, whose name was Androdus for an offence was brought forth to this Lyon, either to fight with him, and conquer him, or else to be torn in peeces by the Lyon, and no­thing [Page 167] else could be expected. When this fierce Lyon saw Androdus afar off, hee made a sudden stand, as it were in admira­tion! afterwards by little, and little hee comes on to the man, tanquam noscitabun­dus: as if he thought he knew him, and were desirous to know him more perfect­ly. Then he wags his taile after the man­ner of a fawning Dog, rubs his body a­gainst the body of Androdus (who was almost dead for feare) and gently strokes his thighs and hands with his tongue: Up­on this kindnesse of the Lyon, Androdus begins to recover his Spirit, and fixing his eyes upon the Lyon, he, and the Lyon, as knowing one another, began to renew ac­quaintance, and rejoyce, and play toge­ther.

Hereupon there was a strange admira­tion, and shout. Androdus was called be­fore Caesar; and the cause enquired why the most fierce, and barbarous of all the Lyons, should spare him, and none else. Then Androdus gave a full account of the whole matter. I was a Servant, sayes hee, to a Proconsul, a Lord-deputy in Africa; there having hard use, and continuall stripes from my Master. I was forced to run away. Wandring in solitudes, that I [Page 168] might not be found again by my Master: about Noon-tide in a hot scortching day, I enter'd a Cave for coolnesse; presently after, this very Lyon came into the same Den with a halting, and bloody foot, sigh­ing, and moaning, and as begging pity. At the first sight of the Lyon I was terri­fied; but the Lyon soon espying me in a corner of his Den, came towards me in a peaceable manner, held up his wounded foot, shewed it me as craving my helpe: I pulled out of the plant of his foot, a great Stirpem ingentem. thorne, or shiver that stuck in it, nipped out the blood and corruption, cleansed the wound, and healed it. The Lyon find­ing ease, and cure by my industry, rested his foot in my hand. And from that day I lived three yeares in that Den, with this Lyon: and we had the same dyet. For when the Lyon had hunted, and caught his Prey, he would bring the fattest, and loveliest peeces to me; and because I wan­ted fire, I rosted them against the Sun, dryed them, and eat them. But growing weary of that kind of life with the wilde Beast; when on a day, the Lyon was gon out after Prey, I left the Den, and ran a­way: and after some three daies wand­ring, I was taken by the Souldiers, and [Page 169] brought to Rome to my Master; he pre­sently condemned me to be thrown to this Lyon. And I understand, that as soon as ever I was parted from the Lyon, the Ly­on also was taken in his ranging abroad, and brought to Rome: and now shewes me this kindnesse for his cure. Appion said, he heard Androdus make this relation. It was soon published abroad: and all the men petitioned Caesar that the man might be pardon'd, and set free, and that the Lyon might be given to him. And upon the request of the people, it was granted. Afterwards, saith Appion, we saw Andro­dus leading the Lyon about the City by a small Cord, from Tavern to Tavern: the people gave him money, and all as they met him, would say, Hic est Leo, hospes ho­minis, Hic est homo, medicus Leonis. Here is the Lyon the mans Land-Lord, and here is the man, the Lyons Surgeon.

The Story hath been something long, I will give you the Application short and quick: The man plucked a thorne out of the Lyons foot, the Lyon gave the man his life for a reward: And will not the Lyon of the Tribe of Judah do more then a Lyon of the Forrest? Dost thou see in any of Christ poor Members, a thorne? a thorn [Page 170] of extream poverty, and want? a thorn of misery, that they are ready to perish? Pull out the thorn, ease them, help them, refresh their bowels: Christ will give you life, even eternall life for your reward. He will feed and protect you here, and glo­rifie you hereafter.

Here what this Lyon, this King, this Jesus will say to you when he shall come in his glory. Come yee blessed of my Father, receive the Kingdome prepared for you from the foundation of the world: For I was an hungred, and you gave nee meat, I was thir­sty, and you gave me drink, I was a stran­ger, and you took me in, naked, and you clothed me, I was sick, and you visited me, I was in prison, and you came unto me, Matth. 25. 34. 35. 36. Blessed are the mer­cifull, for they shall obtain mercy. Matth. 5. 7. You have heard the word of Exhor­tation; now followes the fourth, and last.

Ʋse 4. Of Consolation, Jesus Christ is the Lyon of the Tribe of Judah; the Al­mighty, and eternall King of his Church. This opens a wels-spring of comfort to all the Lyons true-bred Whelps, to all the Subjects of Christs spirituall Kingdome. Psal. 97. 1. 8. The Lord Jesus Christ reigneth, let the [Page 171] Earth rejoyce, let the multitude of the Isles be glad thereof. Zion heard, and was glad, and the Daughters of Judah rejoyced, be­cause of thy judgments, oh Lord. Various, and manifold are the Consolations, I will propound them to you, that your joy may be full, and as shortly as is possible, because I hasten to a conclusion, and de­sire not to trespasse too much upon your patience.

Consel. 1. Against all the Churches E­nemies. The Church, and people of God, may alwaies sing that Psalme: O Lord how are my Foes increas'd? And especial­ly Psal. 3. at this time. Now doubtlesse, Rome, and Hell, all Jesuited spirits, all Hereticks, and Sectaries (who love to fish in trou­bled waters) are busily plotting the over­throw of our Religion, and Peace: But this is the comfort, the Church is not without a King, a p [...]ent King: For the Lord Jesus Christ is our Judge, the Lord is our Law-giver, the Lord is our King, he will save us, Isa. 33. 22.

He may seem a Lyon dermant for a sea­son, he slept till the tempest was very high, Matth. 8. 24. But the Lyon is awake, even when he seemeth to sleep. He that keepeth Israel shall neither slumber nor sleep. Psal. [Page 172] 121. 4. The Lord shall awake as one out of Psal. 78. 65. 66. sleep, and like a mighty man that shouteth by reason of Wine; and he shall smite his E­nemies in the hinder parts, and put them to a perpetuall reproach. All attempts against the Church are vain. The Gates of Hell shall not prevaile against it: The Lord Je­sus Matt. 16. 18. Christ will be a Lyon to them, and rent, and teare Zions Enemies in peeces, and there shall be none to help. For hee must reigne till he hath put all Enemies un­der his feet, 1 Cor. 15. 35.

Consol. 2. Against our ignorance and blindnesse: The poor Christian complaines as Agur, Prov. 30. 2. Surely, I am more brutish then any man, and have not the un­derstanding of a man. 3. I neither learned wisdome, nor have the knowledge of the ho­ly. And for this he weeps, and laments: But heare what the Elder saith, Weep not, behold the Lyon of the Tribe of Judah hath prevailed to open the Booke, and to loose the seven Seales thereof. The Lord Jesus Christ is appointed of God, to reveale the de­cree, the whole will, and counsell of God concerning mans Salvation. He is made unto us wisdome, 1 Cor. 1 30. No man hath seen God at any time: the onely begot­ten Son, which is in the bosome of the Father, [Page 173] hee hath declared him, John. 1. 18. There followed great joy, Songs, and Musick in Heaven, when the Lyon of the Tribe of Ju­dah had taken the Book; and undertaken to open it.

Consol. 3. Against all our spirituall E­nemies, the Enemies of our Salvation: Sin, Death, the Devill. The Lyon of the Tribe, of Judah [...], Vicit, hee hath over­come, and prevailed; He hath vanquish­ed Death, Hell, and all the power of the Adversary. The Lyon of the Tribe of Ju­dah hath spoyled the roaring Lyon, that walketh about, seeking to devoure us. He overcame in dying, and so obtained high Dignity, and became Lord of all. Now he coucheth as a Lyon, and none can drive him from his Prey, which he caught out of the Dragons Pawes. Saint Paul is Herauld to the Lyon of the Tribe of Judah, pro­claimes his Victory, and declares him Con­querour, with a word of triumph, and so­lemnity. Death is swallowed up in Victory: Oh death! where is thy Sting? Oh Grave where is thy Victory? The Sting of death is sin, and the strength of sin is the Law. But thanks be to God, which giveth us Victory through our Lord Iesus Christ. 1 Cor. 15. [Page 174] 54, 55, 56, 57. All the strength of death and the Devill, was from sin, but Christ hath taken that quite away. Here in this verse Iohn heares of Christ as a Lyon, but in the next verse he seeth him as a Lamb slain, sacrificed: and he is the Lamb of God, which taketh away the sin of the world, Ioh. 1. 29. He made peace by the blood of his Crosse.

Consol. 4. Against Defects, wants of righteousnesse. Alas, saith the poor Crea­ture, without holinesse no man shall see the Heb. 12. 14. Lord: And I have no righteousnesse, or at least very imperfect, none that will justifie. It is true Christian, if thou speakst of thine own righteousnesse inherent, and actuall; its at the best but as a short Gar­ment, and a spotted Cloath. Woe be to them that have no other Robe to cover them. But look up, and behold the Lyon of the Tribe of Iudah: He hath a Golden Skin to cover thee withall. I will tell you a peece of Herauldry: There are used in Armes Colours, and Furres. Furres are the Skins of certain Beasts stripped from their bodies, and artificially trimmed for adorning of Garments for Kings, and great men. The Lyon is Iudahs Armes; The Lyon of the Tribe of Iudah is the [Page 175] Churches Ensigne, and Shield. Jesus Christ will give thee Colours, and Furres. Co­lours, he will make the white by encrea­sing in the more, and more the grace of Sanctification. And he hath Furres for thee too; his own Skin, his own Righte­ousnesse to cover thee, to justifie thee withall. Jesus Christ is made unto us Righ­teousnesse and Sanctification, 1 Cor. 1. 30. Hast thou nothing in thy selfe? there is e­nough in Christ.

Consol. 5. Against all afflictions and troubles that the Children of God meet withall here: Poverty, Persecution, and the like. Art thou in great streights? Yes, perhaps thou will say, but alas, I cannot pray; yet bee of good comfort, Jesus Christ at the right hand of his Father, doth pray, and make continuall Interces­sion for thee. He is of the Tribe of Judah: And you know that Judah was an Inter­cessor for his Brother: Iudah said, oh! do not Gen. 37. 26. slay our Brother. And herein a Type of Christ, The Lyon of the Tribe of Iudah ma­king continuall intercession for his Breth­ren. Art thou poore, and knowest not where to get bread? Jesus Christ is thy King, and he is a Lyon, and will teare in peeces enough for his whelps, and distribute Nah. 2. 12. it to his hungry ones.

[Page 176] Do thy afflictions and troubles conti­nue? it is but for a time, it can be no longer then this transitory life continueth, and then Christ will glorifie thee, he will give you the Kingdome.

Here you have had great consolation from Christs Kingly Office; against the implacable Enemies of the Church: against blindnesse and ignorance, against all Spi­rituall Adversaries of our Salvation, Sin, Death, the Devill; against wan [...]s and de­fects of righteousnesse; against all afflicti­ons and miseries of this life.

Ob. But haply, some will say, is Christ able, and willing to do all this for his peo­ple?

Answ. To this I answer, and that shall be

Consol. 6. He is able to do it, for he is a Lyon: The strongest. The Alpha, and Omega, the beginning, and the ending: which is, and which was, and which is to come, the Almighty. He is also willing; for this end he was sent, and for this purpose he took our Nature, and came into the World: he is our bone, and our flesh. The Lyon of Judic. 9. 2. the Tribe of Iudah our Kinsman, our Bro­ther, our Husband.

Ob. But alas, will some poor Christians [Page 177] say, all these things may belong to others; but we are not qualified, we are not pre­pared, and therefore not capable of these great Prerogatives.

Answ. To this I shall answer with a Caution, with a limitation: The Conso­lation doth not belong to all, onely to the Lyons whelps, onely to the Tribe of Ju­dah; onely to such are true and faithfull Subjects of the Lyon, of the King Christ Jesus. And who are they? I will tell you shortly, such as beleive and repent, and this I shall add as a seventh Consolation. Dost thou beleive in the Lyon of the Tribe Consol. 7. of Judah? in Jesus Christ? be of good comfort, Sin, and Satan shall never hurt thee. To him, to the Lord Jesus Christ give all the Prophets witnesse, that through his name, whosoever beleiveth in him, shall receive remission of sins. Act. 10. 43. Pliny writes, that if any one be annointed with the blood of a Lyon, or the fat, the bitings of no venomous Creature can hurt him. If thy Soule be annointed with the blood of the Lyon of the Tribe of Judah, sin cannot sting thee, and the bitings of the old Serpent cannot harm thee.

Dost thou finde wants and defects in thine own righteousnesse? yet dost thou [Page 178] beleive in the Lyon of the Tribe of Judah? Be of good comfort, he hath Righteousness enough to justifie thee. I read, that Gar­ments wrapt up in the Golden Skin of the Lyon, are safe from Moths. Art thou by faith, wrapt up in the glorious Robe of Christs Righteousnesse? Be of good com­fort, the Moths, and defects of thy Sancti­fication shall not prejudice thy justifica­tion, for thou shalt stand before the Judge of all the World: Not having thine own Righteousnesse, which is of the Law, but that which is through the faith of Christ. Phil. 3. 9.

Againe, Dost thou repent unfeignedly of all thy sins, and transgressions? be of good comfort, the Lyon of the Tribe of Ju­dah will have mercy upon thee. They say, if the Lyonnesse defile her selfe, and com­mit adultery with the Libbard, the Lyon will not accompany with her suddenly; but if she go and wash her in the water, the Lyon will receive her again. So the Lyon of the Tribe of Judah. Hast thou de­filed thy self with sin? look that Christ shall stand aloofe off, till thou wash thy selfe in a bath of penitentiall teares, and then he will receive thee to Communion again. Wash you therefore, and make you clean, re­pent, Isa 1. 16. [Page 179] and be converted, and your sins shall be blotted out, when the times of refreshing shall come from the presence of the Lord. Act. 3. 19. Solomon tells us, that a living Dog is Eccles. 9. 4. better then a dead Lyon. But I say unto you, my Beloved, that a dead Lyon is better then all the World besides. Christ cruci­fied is this dead Lyon; unspeakable are the Consolations that spring out of the dead Tree of the Crosse. Here is Sampsons Riddle declared; Out of the Eater came forth meat, and out of the strong came forth sweetnesse: what is sweeter then honey? and what is stronger then a Lyon? Judic. 14. 14. 18. Christ crucified is sweet. Christ cru­cified is sweet, Christ crucified is sweetest of all.

Thus have you heard the Trumpet soun­ded: The rare Sight hath also been presen­ted to your view. And by this time, verily, you think it is high time that I should dis­misse you; I will have done by and by, yet I must take a little liberty more.

As the Trumpet sounded when this glorious Shew was first brought in, so now at the close I sound the Trumpet once more. Behold, behold, behold!

I come to that which hath been my de­signe, and which I have driven at all this [Page 180] while; viz. To exhalt Jesus Christ. Here in my Preaching I lift up an Ensigne to the people: I lift up the Lyon of the Tribe of Judah in this Standard. And I, if I be lifted up from the earth, saith Christ, will draw all men unto me. I lift up the Lion of the Joh. 12. 32. Tribe of Judah before you, that I may draw all your eyes and all your hearts to him. Eye Christ, know Christ, gaze con­tinually upon Christ; and why? for this end, that you may be drawn to love, ad­mire, and adore the Lord Jesus Christ. My Beloved, My heart is inditing of a good Psal. 45. 1. 2. 4. 8. matter, I will speak the things which I have made touching the King. I will sound forth the Praises of the King, of Christ, the bles­sed King of his Church. Thou art fairer, oh King! then the Children of men, grace is powered into thy lips. Thou art full of Ma­jesty, truth, meeknesse, and righteousnesse, all thy Garments smell of Myrhe, and Aloes, and Cassia. Jesus Christ is the chiefest a­mong Song. 5. 10. 11. 16. ten thousand. He is the GOLDEN LYON. His head is like the most fine Gold, his Locks are bushy. (So is the Noblenesse, generousnesse, and statelinesse of the Ly­on discovered, by his shaggy haire, cover­ing his head, neck, and shoulders.) His mouth is most sweet, yea, he is altogether [Page 181] lovely. The tongues of men, and Angels cannot expresse the excellency of Jesus Christ in himselfe; therefore love, admire, adore him.

Yet eye him a little further, and behold what he is relatively, in relation to us, and then you will see much more to en­deare you to him. Behold, he is not one­ly a Prophet, but your Prophet, not onely a Priest, but your Priest: Not onely a King, but your King. Behold, your King; And what is he to you? what! Rejoice oh daugh­ter Zach. 9. 9. of Zion; Behold, thy King cometh un­to thee, he is just, and having Salvation. He brings Salvation along with him for thee, if thou beleive in him, and receive him. He is our Mediator, our Redeemer, our Saviour: He hath called us with a holy calling, out of the Kingdome of darknesse, into his holy, and heavenly Kingdome. He hath given us divine Lawes, and rules us with the Scepter of the Gospell, and with his holy Spirit. He is the Cloud, and the Isa. 4. 5. defence of his Church: A shelter to it a­gainst all Enemies, spirituall, and corpo­rall. He will utterly subdue all the Ene­mies of the Church, of his people, and he will certainly glorifie them, and receive them into an everlasting Communion with [Page 182] himselfe, and make them all Kings. O then, let Christ be precious to you all, beleive in him, love him, honour, and reverence him. This is my aime (the Lord give me the desire of my heart herein) to kindle in all your hearts a greater flame of love to the Lord Jesus Christ. Antoninus Caracalla, Rom. Imp. had a Lyon, to which he gave an honourable name, he nourished it, and doted on it. He would not onely kisse his Lyon in publick, but he did admit it to his Table, and his Bed: yet doubtlesse his Ly­on was not without his stinking breath, and deformities. How much more should you set your hearts on the Lyon of the tribe of Iudah, whose mouth is most sweet, and who is altogether lovely. Psal. 2. 12.

I will do but one thing more. The chiefe Magistrate hath had his Shield: Now I will give to every one in the Assembly an Escoucheon, a Coat of Armes; That you may behold it afterwards, and view it for ever. Ever gaze upon it, to engage your hearts more, and more to Jesus Christ. I will give you the Armes of Iudah.

The Beleiver must beare Mars, that is red. The charge must be a Lyon, Sol; that is, Gold: The Sun of Righteousnesse is the Golden Lyon, in a red field, a field of [Page 183] blood. To speak plain English, the Belei­ver must ever beare in his heart the memo­ry of Christ crucified.

But as for the posture of the Lyon in your Banner, or Shield: Let me tell you, the Lyon of the Tribe of Iudah hath gone through all postures, for your sakes, for your Salvation.

He was conceived in the Womb of the blessed Virgin. Then he was a Lyon La­tent: She brought forth her first-born Son: Christ in his Birth was a Lyon Is­suant. Luk. 2. 7. In his whole life he was a Lyon Sa­lient. Behold, he cometh leaping upon the Mountaines, skipping upon the Hils. Cant. 2. 8. It was his meat, and drink to do his Fathers will, and to finish the work of our Salvation.

He was a man of sorrowes, persecuted, and pursued: and when he was chased, he was a Lyon Passant, he went on, and turn­ed not his head a side for any.

In his Propheticall Office he is a Lyon Rugient, he roares in the Preaching of the Gospell.

In his Priestly Office, upon the Crosse, he was a Lyon Combatant, he encountred the Enemies of our Salvation. He spoyled Col. 2. 15. Principalities and Powers, he made a shew [Page 184] openly, triumphing over them in his Crosse. He was laid in the Grave, there he was a Lyon Dormant, quiescent, yea, to speak properly, in the Grave he was a Lyon Couchant; when hee had conquered, hee laid down and rested by the Prey, and all the Powers of Hell trembled; he couched down, as a Lyon Triumphant.

In his Resurrection, and going to his Father, He was a Lyon Ascendent.

At his second coming in glory to judge the World, he shall appeare a Lyon Ram­pant. Then shall he rent, and teare in pee­ces his Enemies, and the Enemies of his People. Then shall he divide the spoyle, distribute the Prey amongst his Whelps: Isa. 53. 12. as a King he shall give Gifts to his People, and glorifie them for ever. Sum up all. He was conceived for us, born for us, lived for us, suffered for us, rose again for us, ascen­ded for us; sits at his Fathers right hand to make Intercession for us, shall come again to glorifie us. And how should all this work upon us? should not our hearts burn within us? should they not be in­ [...]med with singular love to the Lyon of the Tribe of Iudah? Should not every one of our Tongues be a Trumpet to found forth [...]he praises of our King? Let us [...] [Page 185] fulfill the Prophesie of the good old Pa­triarch Jacob: Gen. 49. 8. Judah! thou art he whom thy brethren shall praise. In the Hebr. there is an elegant paranomosia. [...] which makes it more emphaticall. Let us therefore joyne with the foure living Wights, with the 24. El­ders, withall the heavenly Quire. Let us take our Harps, and our golden Vials full Vers. 8. of Odours, and sing a new Song: Thou art worthy oh Lyon of the Tribe of Judah, to receive glory, and honour, and power. Thou art worthy oh Lamb of God, which wert slain, to receive glory, and honour, and praise. For thou art worthy to take the Booke, and to open the Seales thereof: For Vers. 9. thou wast slain, and hast redeemed us to God by thy blood: And hast made us unto our Vers. 10. God Kings, and Priests.

Μονω Τω Θεω Δοξα

All Glory to the LYON of the Tribe of Judah.
Sing Praises to our KING, sing Praises.
FINIS.

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