The Commings Forth OF CHRIST In the Power of his DEATH. OPENED In a SERMON Preached before the High Court of Parliament, on Thursday the first of Novemb. 1649. being a publike Thanksgiving for the Victories obtained by the Parliaments Forces in IRELAND, especially for the taking of Droghedah, since which wexsord also was taken.

By PETER STERRY, Sometimes Follow of Emanuel Colledge in Cambridge: AND Now Preacher of the Gospel in London.

LONDON, Printed by Charles Sumptner, for Thomas Brewster, and Gregory Moule, and are to be sold at the three Bibles in the Poultrey, under Mildreds Church. 1650.

Die Veneris 2 o Novemb. 1649.

ORdered by the Parliament, that the Thanks of this House be given unto M r. Sterry for his great pains taken in his Sermon yesterday Preached before the Par­liament at Margarets Westminster (be­ing a Day set apart for publike Thanksgiving) and that he be de­sired to Print his Sermon; And that he is to have the like priviledge in printing it, as others in the like kinde usually have had.

Hen: Scobell, Cler. Parl.

I appoint Tho. Brewster, and Greg. Moule to Print this Sermon, and no man else.

PETER STERRY.
[...]

TO THE HIGH COVRT OF PARLIAMENT:

Right Honorable:

I Intend this Epistle, not for Ceremony, but for Service.

There are two Things of great Con­cernment, and Consideration in the Church at this Day.

1. The Cleering the Principles of Christianity, in the Knowledg of these Six Principals:

  • 1. Our Selves.
  • 2. The First Man.
  • 3. The Person of Christ.
  • 4. The Nature of God.
  • 5. The Power of the Spirit.
  • 6. The Use of the Scriptures.

[Page]2. The Converse of Christians, with Men on Earth, with Jesus Christ in their Hearts, with their Father in Heaven.

The Clouds that lie upon these Things, gather from a Two-fold Occasion:

  • 1. Jesus Christ rising upon the World in a Mysterie.
  • 2. The Devil raising himself in a Mist.

Both These, our Saviour, and Satan are exprest in Scripture, by Serpents. One hath his Subtlety beyond all the Beasts of the Field, Gen. 2. 1. The Other hath His Sublimity, or Mysterie, beyond all the Princes and Philosophers of this World, 1 Cor. 2.

But there is this Difference between them. In the De­vil; the more Subtlety, the more Sensuality. In Christ; the more Mysterie, the more Majesty. But such is the Artifice of this Old Deceiver, that he makes Sensuality seem a Mysterie; and Majesty a Subtlety. Yet for all this, the Serpent, that goes on his Belly, is the Cursed One: the Serpent, that is lifted up, is the Healing One.

Happy, and Blessed [...]s he, in whom the Living Word, the Two edged Sword, so discovereth, distinguish­eth, divideth; that he is neither Infolded by the De­vil, in the Methodical windings of his Tayl; nor Ex­cluded by Christ, from the Manifold wisdom of His Spirit.

This man alone is able to discern Evil-Angelical Temptations from Evangelical Triumphs.

The Cleer stating, and Compleat satisfying of One Question, seems to me to tend much to these Purposes, and will take in the Particulars mentioned above.

A Question.

Whether a Christian in the Dayes of his Flesh may be set free from the Moral Law?

This Question proceeds by Two steps.

1. Step. How far a Christian is freed from the Mo­ral Law?

2. Step. If he be free Absolutely; in what Case he may be supposed to be so?

I will begin at the first Step of the question.

1. Step. How far a Christian is freed from the Mo­ral Law, while he lives on this Earth?

There are two Things in the Moral Law.

  • 1. The Legality of Moral Things.
  • 2. The Morality of Legal Things.

1. The Legality of Moral Things divides it self into six Branches.

1. Branch. A Working Covenant. Moses de­scribeth the Righteousness which is of the Law: The Man that doth these things shall live in them. Rom. 10. 5.

As the Sun brings forth another Sun upon a Cloud; which hath the same Similitude, but in a several Sub­stance: So God in the Law brings forth Man in a Di­versity from Himself, though in a Resemblance of Him­self. So God and Man stand as Two in Treaty, upon their own Tearms and Bottoms.

2. Branch. A Wrathful Condemnation. 2 Cor. [...]ap. 3. The Law is called a Ministration of Death, [Page] ver. 7. The Ministration of Condemnation, ver. 9.

As the Fightings of the Elements are to bring them into One substantial Form: So the Workings of the Law are to ripen the Diversity between God and Man, to a Contrariety; then by the Contrariety to make way for a Harmony and Unity.

3. Branch. A way of Compulsion. The Law is styled, Our School-master, Gal. 3. 24.

As Physical Purges are said to work by Antipathy with Nature: So doth the Law. It sits upon the Heart▪ as a Man upon a Horse, riding it with Switch and Spur.

4. Branch. A Command from without: Or an outward Letter. 2 Cor. 3. That which is signified by the Letter, ver. 6. is interpreted of the Law ingraven in stone, ver. 7.

The Law holds in one hand a Rod over us: in the o­ther hand a Book before us.

5. Branch. The conforming of the Natural man to a bounding Rule: A Distinction in Natural and Bo­dily operations by Precepts, and Prohibitions. It hath been said of old: Thou shalt not commit Adultery: Thou shalt not K [...]l: Mat. 4. ver. 21. & 27.

The face of the Law, is like the Times, the Life of the World, checkered with Day and Night: a Com­mand, and a Countermand: Do this; Leave that undone.

6. Branch. A Shadowy pre-figuring of Christ to come, Heb. 10. 1. The Law is sa [...]d to have a shadow of good things to come.

A man under the Law, is like him, that standing on the Brink of a River, looks not up, to see the glorious Image it self of the Skie, but looking down, sees the Sha­dow of it at the bottom of the Waters.

[Page] In these things doth the Legality of Moral things consist.

Now it is universally acknowledged; that a Christi­an is All free from Part of this Legality: and Part of him free from All Legality.

The new Man, the Bride in a Saint is One Spirit with her heavenly Husband, the Lord Iesus, 1 Cor. 5▪ 17.

Heb. 7. 16. Jesus Christ is said to be made a Priest▪ not after the Law of a carnal Commandment, but af­ter the Power of an Endless life.

Thus the Regenerate part in thee is entirely free from the Legality of the Law, which is its Carnality.

Thy outward Man is no more under the Covenant of works, no more under Condemnation. Thy fleshly members are no more the Ox, or the Goat under the Law, for legal sacrifices: but, as the Ass, and the foal of the Ass, which the Lord had need of in the Gospel, to ride upon them. They are the Instruments of the Lord, not the Hirelings of the Law. They are Servants in the House, not chained slaves in the Mines, or chained of­fendors in Prison.

I have done with the Legality of Moral Things. I come to the second Part.

2. The Morality of Legal Things.

The Essence of Man, as it is the Subject, not of Phi­losophy, but Divinity, is defined to be, [...] shadowy-I­mage of God. So the Word TSELEM signifies, Gen. 1. 26.

Four Essential Properties flow naturally from this Primary Constitution of Man.

1. A Representation of the Divine Nature. This [Page] is Mans way of glorifying God Manifestatively, as Di­vines speak.

2. A Subordination to God; as our Beginning, first Copy, and End.

3. A Distinction between the Light and Darkness in the Nature of Man: the Image, and the Dark Matter, in which that Image is formed▪

4. A Domination of the Light over the Darkness, or of the Image over its dark Matter. The Prophet Esaiah toucheth upon these two last Properties, Esa. 5. 20. Wo unto them that call Evil good, and Good evil; that put Darkness for Light, and Light for Darkness.

All those Operations of the wil of Man, either Elicite, or Imperate: either Immediate, or Mediate: either in­ternal in the will it self, or outward, imprest upon, ex­prest by the body, which are founded on, and flow from the Essence of Man, as Natural Beamings of the Divine Image in that Darkness, according to those four Properties: These Operations are properly Moral, and have an Obligation upon us, which lasteth as long as their Subject, or Foundation, the first Creation.

Thus the Law against Adultery is Moral: as it is rooted in the Primary Constitution of Man, who was made Male and Female: and they Two made One flesh: as a Figure of Christ in the Trinity, in the Church.

Thus all Laws against Intemperance, Sensuality, Inordinacy, beside [...] their peculiar Moralities, are Mo­ral in this: that they prohibit the predominancy of the Darkness over the Light, and Divine Image: to the Defiling of the Light: the Disordering and D [...] ­facing of the Image: as when the foot of some Beast [...] de­faceth a Figure made in the Sands.

There is a three-fold Image of God.
  • [Page]1. Natural.
  • 2. Supernatural.
  • 3. Spiritual.

1. Natural: The Natural Image of God is that, in which Man was at first Created, and by which he is made a Man, differing from the Rest of all the Creatures. All the Precepts, and Prohibitions grounded upon, This, are Moral, and as Immortal, as the Generations of Mortal Men upon the Face of the Earth. Provide for things honest, in the Sight of God, and Man.

The Shi [...]ings forth of the Natural Image, are Honest, Beautiful, in the Sight of God and Man, at once. For This is Gods Image, and Mans Essence▪

2. Super [...]a [...]ural. There is an Image of God, which is more than Natural; yet less than Spiritual: A [...]ly Image, but by Divine Institution made a Super-structure upon the Primitive Constitution of Man in [...]l [...]sh. An Earthly Image, but by Revelation super-added to the first Creation of Man on Earth.

The Sabbath set up after the Compleat Making of Man, is a Representation of this Image.

This is the Ceremonial Law made up of Types, and Figures.

This was added, as a Light, and Glory upon the Na­tural Man, in the Absence and Place of the Spiritual Image. This is, as the Moon, the Vice-roy to the Sun in the Firmament, till himself appear, and swallow up her less Glory. The Natural Image is the Firmament: The Ceremonial, the Moon: The Spiritual, the Sun.

[Page]3. The Spiritual Image. This is the Lord Jesus in the Spirit. He comes first to put a period to the Cere­monial Law; but to pitch his Tabernacle for a Season in the Natural Image; to dwell in it, before he dissolve it; not to ruine, but restore it, in all things that are Moral.

He comes the second time at the last Day, to set an End to the Natural Image, with all its Moral Excellen­cies; not confounding them with an inferior or con­trary Spirit; but consummating them in a superior, a Spiritual Glory.

But thus much for the first Step in our Question. Thus far we all go together in asserting a Freedom from the Law. Let us now pass to the second Step.

2. Step. If a Christian be absolutely free from the Law, while he lives among men on Earth; in what cases he may be supposed to be so.

I will first propound those Cases, then examine them. I beleeve they will all appear to be, either Falshoods in the Universal Notion; or Phantomes, Fancies, in the particular application; or, as Saint Paul speaks, the Truths of the Gospel, perverted, transposed, ana­grammatized, reversed, like a Traytors Coat, set up­on its Head, with its Heels upward.

Before I propound the Cases, I humbly premise, that my purpose is by no means to charge these Suppositions, as Assertions upon any Persons, or Opinions: but to consider them, with all Simplicity and Sweetness, as the Discourses of my own Spirit, according to the pre­sent enlightnings of the Holy Spirit; for the discovery of the Truth, as it is in Jesus.

[Page] The Cases, which I am able to suppose for the free­ing of Man absolutely from the Law, are six.

  • 1. Case. If he know God to Be, to Do, All.
  • 2. Case. If himself be Al-spiritualized, and made Divine.
  • 3. Case. If his Natural Man be immediately, constantly acted by the Spirit of God in an ordinary course.
  • 4. Case. If thy Natural Man be acted by the Spirit of God, in an extraordinary way.
  • 5. Case. If the Difference between Good and E­vil, be not; or be taken away.
  • 6. Case. If there be a Dispensation, in which the Fairest Vertues of the flesh are to be stained with the foulest Vices.

1. Case. If he know God, to Bee, to Doe, All.

The powerful blowings of the Spirit, as a North Wind, to winnow well this Case, will drive most of the Chaff away from the rest of the Cases, and leave us the pure Wheat of Truth to be gathered up into our Barns, our Bosoms, with much less trouble.

There are peculiar maners of speaking concerning God, worth our inquiry; How far they agree with the Dialect of the Holy Scriptures; how far they have a right Sense; how properly they import that Sense.

  • 1. God doth All.
  • 2. God is All.
  • 3. All is in God.
  • 4. All is God.

1. God doth All. This Language is Currant: For the Holy Ghost speaks it, 1 Cor. 12. 6. The same God worketh All in All. But the former part of the Verse [Page] forewarneth us, that there are diversities of Operati­ons. Besides that, the Two Alls plainly hold forth a double diversity.

1. Diversity in the Works: God bringeth forth his works in Subordinations. Heaven is a work, on which he layes out much cost and skill, to make a Throne for Himself. The Earth is a cheaper and courser peece of Work, for a Foot-stool. Hell is his strange Work: A work, in which he estrangeth himself from himself; in which he goeth to the vastest Distance, to bring forth a Work most unl [...]ke himself; in wh [...]ch he hides the Work­man in the Horror of the Work, and shews him, by hiding him so deep.

God bringeth forth his Works in contraries; Light and Darkness; Good and Evil; Michael and H [...]s Angels; the Dragon, and His Angels.

2. Diversity in the Ways of Working.

The Father worketh All in Jesus Christ. Col. 1. [...]6. [...], In him All things were made.

The Twofold Principle. 1. Of Love. 2. Of Wrath; are the Two Hands of Jesus Christ, in or by which he worketh All, Matth. 25. 33.

All Good things are wrought in a Principle of Love, through the Good Angels, from the Right hand of Christ. These things come as Effects of Divine Love; as Objects for our Love.

All Evil things are wrought in a Principle of Wrath, through the Devil, from the Left hand of Christ. These things come, as Effects of Divine hatred, as Ob­jects for our Hatred and Grief.

The Divine Power worketh Two ways:

1. Way. By a Universal Concurrence with each Creature.

[Page]2. Way. By a Particular Confinement in each Creature.

Divines say, The Creating Power, as it is termina­ted in God, is God; as it is terminated in the Crea­ture, is the Creature.

1. The Divine Power in its Universal Concur­rence is God: It is that Eternal Word going forth with every Particular Operation, and Temporal Pro­duction; as a Back to it. The Sun and Man, bring forth a Man. Jesus Christ, and the Creature, bring forth Every work in the Creature. Joh. 1. 3. Without him (apart from him) hath been done, not any one thing which hath been done So it runs in Greek, word for word.

2. The Divine Power, as it is Particularised, Cir­cumstantiated, Confined in each Creature; it is that Creature. The Work in the Lowest, and Least things, on Gods part, on Christs part is a Universal Work; and therefore not to be exprest by any Particular Name, except it be in a Figure onely.

Colos. 1. 17. Christ is said to be, Before all things, and all things consist ( [...], stand together) in him. Every work, on Christs part, is an Omni-form Work, a Universal Peece, in which All his Works lie together in One, and are perfectly One: Although on the Creatures part, it be a Divided Peece, a Small Particular.

As therefore the Name of Christ, so each Work in the Creation, as it is Christs, and Gods, is above every Name, that is named, both in this World, and that which is to come, Ephes. 1. 21.

2. God is All. I know not any Place of Scripture, which Countenanceth this Expression, except it be That, [Page] 1 Cor. 15. 28. That God may be All in All. God is un-changeable. He is All in All, Essentially, to him­self. He shall be All in All, Manifestatively, to the Creature.

Take these Directions for the Sense of it.

  • 1. God is not All, Collectively; as the World is This All; a Heap, a Composure of many Beings in Rank, and Order. Hear, O Israel, the Lord thy God is One.
  • 2. God is not All, Distributively. He is not This, or That Particular Thing. God is not as Man, saith the Holy Ghost. If God were any Particular Thing, He were not an Absolute All.
  • 3. God is All, by way of Efficacy; as he doth All.
  • 4. God is All, by way of Excellency. He is the Truth, Substance, Life of All. All Things compared with Him, are Dead Pictures, Shadows onely of Him; as Nothing in comparison with Him.

3. All Things are in God. I confess, that the Scri­ptures often speak to this Purpose. Yet there is no maner of Speaking, that requires more Distinction and Cau­tion, in taking a Right Sense of it. Corolaries are drawn from This by all Companies of Men, to colour their Apprehensions.

Things may be said to be in God, six ways:

1. Materially. So none of all the Creatures can be imagined to be in God▪ as any Part of Him, as making up His Being, as the Matter of It. The Divine Na­ture hath neither Parts, nor Particulars. It is Simple, Undivided, Un-compounded. Psal. 50. 13. Will I eat the Flesh of Bulls, or drink the Blood of Goats? saith God.

[Page] The Essence of God, and That alone, may be said in a Figurative Sense, to be as the Matter in the Godhead.

2. Formally. No Creature is in God formally, according to its Proper Form and Being. John 1. 1, 5. God is Light, and in Him is no Darkness at All. Darkness is the Principal Thing in the very Essence, and Form of the Creature; I mean a Negative Dark­ness. To what will ye liken me?

There is no more the Formality or Proper Essence of any Creature in the Form and Essence of God, then Angels have Lips, Ears, Eyes.

The Three Persons of the Trinity are Formally in God, and They alone. There are Three, that bear Record in Heaven, 1 John 5.

3. Virtually. Thus All things are of a truth in God: Forasmuch as He brings forth, bears up All things by the Word of His Power, Heb. 1. 3. Thus All Colours are said to be in Light: Heat, and All Ele­mentary Qualities, in the Heavenly Bodies.

4. Eminently. It is most true, that All things Crea­ted are in their Great Creator, Eminently, Psal. 139. 12. The Night shineth, as the Day; the Darkness, and the Light are Both alike to Thee.

Darkness, and Light, are Both in God; not onely Representatively, but Really; not in their Ideas onely, but their Identities; yet not Materially, nor Formally, but Eminently; after a more Perfect maner than they are in themselves; as in the Supream Unity of All Perfections.

So the Darkness of Sense may be a Beautiful, Bright Notion, or Form in the Understanding. A Wound in a Bleeding, Fainting Person may make a Pleasant [Page] Picture, as it lies in the Riches of the Painters Fancy, and Colours.

5. Immediately. Jesus Christ alone is this way in God. 1 Cor. 3. 1. Christ is Gods. As the Firmament, or Eighth Sphere, in which the Innumerable Stars are set, is held by some to be immediately next the Empyrean Heaven, or Heaven of Glory: So Jesus Christ, in whose Person, the Saints are set like Stars, lies in the Bosom of God.

6. By Mediate Subordinations. Heavens compre­hend the Earth; Themselves are comprehended of An­gels; Angels of Christ; Christ of God. For God brings forth Angels by the Mediation of Christ: Col. 1. 15, 16. Jesus Christ manageth this World by the Mediation of Angels: Heb. 2. 5. The Angels govern the Earth by Heavenly Influences, Hosea 2. 21.

By this Subordination the Frame of Nature lies in God.

All Pure, and Spiritual Things are in the Spirit of Grace, Gal. 5. 25. This Spirit is in the Love of Christ. Christ is in God.

All things Corrupt, and Carnal, lie in the Devil, 1 John 5. 19. The Devil lies in the Wrath of Christ. Christ is in God.

Accordingly the Ideas, or Original Images of things have a Proportioned Order in the Divine Nature. For God is a God of Order, not of Confusion, in His own Essence. On this Mount is the Pattern of that Order, which is set in the Church; and the Creation.

Jesus Christ, who is the Word, the Book of God, the Eternal Image of All Images in the Eye of God: He is a Wisdom. This Wisdom is the Platform of [Page] that, which is drawn out; in the Creation of Nature; the Regeneration of Grace; the Condemnation of the Devil.

4. All is God. This seemeth to me the Unsafest Phrase. The Holy Ghost no where hath any thing like it, to my Knowledg; neither doth it seem Savoury to the Tast of my Spirit. I would willingly go over such Depths of Divinity, upon those Bridges of Notion, and Expres­sion, which the Scripture layes out for me.

Object. It is true, that God beholdeth All things, that are, as they are: that He contemplateth All things in the Glass of the Trinity, seeing in Himself, what ever He seeth: that Every Thing in God is God. For God is Light, and in Him is no Darkness; that is, nothing besides the Pure Light of Divinity, 1 John 1. 4.

Answ. But my Answer to them, who so reason, is this. God seeth not▪ as Man seeth. The Seeing is like to the Being, of Things, in God. Both are by Way of Emi­nency. This abates not the Certainty, or Cleerness of Vision; but increaseth Both: Because it is, by Way of Eminency. Shall He, that made the Eye, not see? More Exactly, more Excellently, than the Eye?

The Eminent Way of the Creatures Being, and being Seen, in God, is Excellently set forth by Jesus Christ, Luke 20. 38. He discourseth of the Dead Bodies of the Saints. He proveth the Resurrection of Those Bodies, after this maner, God is the God of Abraham, Isaac, and Jacob. He is not the God of the Dead, but of the Living. For all live to God.

The Dead Body of a Saint, Keeps its Relation to God. It is ever in the Eye of God; yet not, as Dead; but, as having a Life, in the Eternity, Glory, Bosom [Page] of the Divine Nature. It lives to God.

This Life is a Glass, in which is seen the course of the Body, thorow Mortality, and Death: according to its severall stations: its proper Relations, in those Stati­ons: its true Denominations, by th [...]se Relations: all, as at a Distance, in Themselves: but all, as Present in the Glass of This Life.

This Body living alwayes to God, like the Lamps burning before the Altar: is that own Body, which Saint. Paul saith, God will give to each dead Body, 1 Cor. 15. 38.

The Understanding separates the Dregs of gross Mat­ter, from the Images of Sense, and Fancy; refines them: makes them intellectual Images, of one nature with her self. So She beholdeth all things of Sense and Fancy in those Refined Images, without any Communion with the fleshly Substance, or sensual Nature of those things. Thus all things are Intellectual to the Intellectual Part of Man.

This is a shadowy Similitude of that transcendent Way of Seeing, and Being in God.

There is a three-fold All: [...]. 1. All of divided Parts; which is this Visible world: 2. All of Diverse Powers; as the Angelicall World: 3. All of Supream Eminency, and Unity.

To name the first All, the only God; is Sadducism: Joyntly, with another All; Blasphemy, Idolatry: the second All, Heathenism: the third All, sober Philo­sophy; and One Article of saving Divinity.

I hope, it now appears, that a Right knowledge of the True sense, the Spiritual sense, in which God is, doth, All, will be so far from confounding, that it will mightily confir the Morality of the Law.

[Page] The Law moves upon the two fore-wheels of Pre­cepts, Prohibitions: the two hinder-wheels of Pro­mises, Punishments.

He, that takes off these Wheels, must cut off the Two Almighty Hands of Jesus Christ: the two-fold Myste­rie, from the Divine Nature, Love, and Wrath.

If all things do flow forth from the Divine Fulness; if they do re-flow into the Sea of Divine Glory: yet is it in two Divided channels; the Spirit of Christ, the Devil: by two different Mo [...]ths; Love, and Wrath.

Doth God see thy Sin, in a Glass of Glory? yet He sees it in that Glass of Glory, represented thorow another Glass of Wrath. He sees it, as sin, in its own Place, though like [...] dead Viper, it be mortified, to make up a Glory here, in the Light of God.

But, whether have I launched? I have endeavoured to be the cleerer in this Case, which is the leading Case to all the rest: that I may give a quick Dispatch to each of them.

2. Case. If thou be Al-Spiritualized, Al-Divine, no more wearing a garment of Flesh. I will say to this, Three short things. 1. Doest thou believe thy self, while thou affirmest this? 2. As Christ with Thomas▪ Convince us by a Divine Light. Make us to see, that thou hast not Flesh and Bone, as Mortal Men have: but as they lie in the Eternal Spirit, in their original Copy; and are brought forth from thence at pleasure, by an infe­riour Apparition to inferiour Senses. 3. The Moral Law is the natural Image of God in the natural Man. Art thou Spirit? then thou hast in thy self the spiritual Image of this Law? Doest thou come forth into a natu­ral Appearance? Come forth then in the natural I­mage [Page] of this Law. Otherwise we may fear: if you be a Spirit, you are a Devil, not Divine.

3. Case. If thy natural Man is acted immediately, constantly by the Spirit, in an ordinary Way.

If it be so: Thy natural Man is the Spirits shadow, in its Being, Beauty, Motions. The Law of the Letter is in like manner a shadow to the Law of the Spirit. Then make these two shadows answer one another.

4. Case. If thy natural Man be acted by the Spirit in an extraordinary way, as a sign to the World.

I have a few things to speak to this, briefly.

1. Pharaoh was acted by an evil Spirit, for a Sign.

2. Depend then, on God, in an extraordinary way, for thy Justification, Protection.

3. The Spirit of the Prophets is subject to the Pro­phets. If thou be acted by the Spirit, approve thy self to those that are Spiritual. A spiritual Ear tasteth Words, and Actions: as a musical Ear doth Sounds.

5. Case. If the distinction between good and evil be none, or be taken away.

The distinction between Good and Evil was real in their several Essences; Representative, in the Under­standing of the first Man; When yet it was not misera­bly active in him, by woful experience. The Tree of Knowledge of good and evil, grew in Paradise, before Eve fed upon that Tree.

Jesus Christ came the first time, not to Destroy, but Uphold, and Heighthen, the Law of this Distinction between good and evil, Mat. 5.

When He comes the Second Time, it is to make Good, and Execute this Distinction to the Heighth, between the Blessed, and Cursed; by Separating the Tares for [Page] unquenchable Fire, the Wheat for the Garner of Glory.

6. Case. If there be a Dispensation, in which the Fairest Vertues of the Flesh, are to be stained by the Foulest Vices. I beseech you to weigh with me a Few Considerations.

1. The Righteousness of the Law is not an Enemy, but a Friend to the Bride-groom; while it Represents Christ, as Star-beams point to the Bride-groom of the Skie; while it Resignes to Christ, as Stars do their Glory to the Rising Sun; yet Retaining their proper Brightness, though Clothed-upon with His Beauties.

2. The Natural Man is a Shadow. Thy Moral Beauties are the Image of God in this Shadow. Take these away; Nothing will be left, but Darkness, and Confusion.

3. Morality is the Law of the Natural Man; to Expire, when this Husband dies. The Wall may as well cease to be Warm, and Bright, when the Sun shines upon it: As the Natural Man cast off Morality, when Jesus Christ looks forth in the Spirit. Spirituality is the Gold, Morality the Guilding. Jesus Christ is the Sun; the Law of the Letter the Reflection of that Sun on our Fleshly Part. The Flesh of the Saint is the Loving Dog, that cannot sit at the Table, but would pick up the Crums, which fall on the Ground.

4. The Cross of Christ Crucifies the Lusts, and Passions of the Flesh, first: then the Flesh: then the Beauty of Flesh fades, when Man dies. So the Stone from the Mountain strikes the Feet of the Image, mixt with Iron and Clay: the Image falls: the Gold­en Head, and Silver Arms are broke to Pieces, by the Images fall.

5. The Way of Christ is to make a Less Glory lose [Page] it self in a Greater. The Outward Man with its Ex­cellency must sweetly Consume, and Expire in a Fire of Love, not of Lust; in the Arms of a Heavenly Glory, not of a Hellish Confusion.

6. Doth the Spirit of God burn up the Gold of our Earth, to leave the Dross? Throw down our Finer Flesh to set it up in Filth? But the Prophet proclaims, Wo to them that call Bitter, Sweet; Sweet, Bitter. He makes this Reprobate Sense, a Seal of Wrath upon them, for the Present.

He, that defaceth the Prints, and Image of the Eter­nal Word in his Natural Man, Crucifies his Saviour in the Flesh, a Second Time.

Blessed in the First Place are they, who have Oyl in the Vessel of their Spiritual Man; and the Lamp of their Natural Man Burning.

They are Happy in the Second Place, who have Oyl in their Vessel, though their Lamp be Extinct. Such will be awakened with the Cry of the Bridegroom, when He comes; and enter into His Chamber with Him.

Right Honorable. I have onely one word more to you. If I have in my Sermon set Persons for General Figures of Things; I have done it with Authority of Scripture, and Allusion to the Sense of the Names; as Saul, for a Monarchy by Will: Ishbosheth, for the Fruit of that Monarchy, Cruelty, and Confusion: David for Christ Warring: Ishai for the Natural Image of God in Man: Solomon, for Christ Triumphant.

But, I have been too long. I rest, Praying Continually for your Honors in my Spirit, and Professing my self,
Your Honors Servant in Jesus Christ, for the Gospels sake. PETER STERRY.

A SERMON Preached before the High Court of Parliament on Thursday the first of No­vember, 1649. being a publike Thanks­giving for the Victories obtained by the Parliaments Forces in Ireland, espe­cially for the taking of Droghedah, since which Wexford also was taken.

Psal. 18. v. 1.

To the chiefe Musician, a Psalm of Da­vid, the servant of the Lord, who spake unto the Lord the words of this song, in the day that the Lord delive­red him from the hand of all his enemies, and from the hand of Saul, and he said,

I will love thee O Lord, my strength.

THIS is a Psalme of Praises, this is a Day, and an Age of Praises. I hope you will see anon, how well they fit one another.

The Title of a Psalm is Scripture, as [Page 2] truly, as the Body of the Psalm, endited by the same Spirit, recorded by the same Pen. It is sometimes the First Uerse entire, alwayes Part of the First Verse. So it is in my Text, & so it is Part of my Text.

My Text hath Two Parts.
  • 1. Part, the Title.
  • 2. Part, the Ground-worke of the whole Psalme.

My Method shall be, First to goe over the words in Generall: then to select one particular Doctrine out of them.

1. Part, the Title of the Psalm.

To the chiefe Musician, the Psalme of David, the ser­vant of the Lord, who spake unto the Lord the words of this song, in the day that the Lord delivered him from the hands of all his enemies, and from the hand of Saul.

This Title consists of three Particulars.
  • 1. Particular: the Dedication; To the Chiefe Musi­cian.
  • 2. Particular, the Author, David, the servant of the Lord.
  • 3. Particular, The Occasion of the Psalm: who spake the words of this song to the Lord in the day that God delive­red him, &c.

1. Particular: the Dedication; To the Chiefe Musici­an. The Roote of this word thus translated; signifies a Conquest by Conflict, out-lasting, and out-wea­ring all Opposition. It hath a threefold sense, in which it is used by the Pen-men of the holy Scrip­tures: 1. For Excellency. 2. For Victory. 3. For Eternity.

The Expression in this place hath a two-fold Inter­pretation. [Page 3] The first Interpretation relates to the Jewes the second to Iesus Christ.

1. Interpretation, The Iewes had all sorts of Musick, both Instruments and Voyces in their Divine worship. Each sort of Musicians had their Chiefe, their Presi­dent, the Master of the Musick. When any holy song was designed for the publique service of God, it was given up into his hands. This is the Chiefe Musician in the First Sense.

2. Interpretation: Some expound this Chiefe Musi­cian to be Jesus Christ, and accordingly they tran­slate the Word thus: To him that Excelleth.

The Phrase may be applyed to the Lord Iesus in Foure Senses.

1. As it signifies Excellency: Hee is the only Ex­cellent One, the Choysest of Ten thousand.

2. As it signifies Eternity: He only (with the Fa­ther) hath Immortality.

3. As it signifies Victory: He is the Conquerour, the Captain of the Lords Host.

4. As it signifies the Chiefe Musician: All the Mu­sicke and Musicians among the Jews were but Types of Jesus Christ. Hee is the whole Quire, and the Master of the Musicke, Himselfe in his own Person. There is a Musicke of Hearts, Ephes. 5. 19. Making melody to the Lord in your hearts. There is a Musicke of Angels. The Four Beasts have their Harps, Revel. 5. 8. Jesus Christ is the Head of all this spiritual and heavenly musick.

This Dedication affords us Four short Notes to di­rect our Thankesgiving.

1. Note; Dedicate all your Praises for every Mercy to the Lord Jesus, He is the Exce [...]ng mercy. Raise [Page 4] him above the Head of all your Mercies. Let your Thankefulnesse glance onely at other Blessings; but aime at, and fixe in your Saviour, as its proper Mark. As the Prophets and Psalmists do, so make it your end in all your Songs, by all your Deliverances and De­lights, to shadow out Jesus Christ, the Substance and Life of them all.

2. Note, Entitle all your Victories to the Lord Jesus, He is the Conquerour, By Him you have over­come. Take to your selves the words of the Prophet, Psal. 124. v. 1, 2, 3. If it had not been the Lord Jesus who was on our s [...]de; now may England say, if it had not been the Lord Jesus, who was on our side, when men rose up a­gainst us; Then they had swallowed us up quick when their wrath was kindled over us.

3. Note. Wind up, and wrap up all your Mercies into the Person of Jesus Christ In him they are all, Yea, and Amen, [...] Cor. 1. 20. He is the Eternall One, by whom, and in whom our Blessings are made Eter­nall. Mercies are Sweet, when they are the Sure Mer­cies of Jesus Christ. When our Salvations and our Joyes savour of the Lord Jesus, they become the sweet Savour of an Everlasting Memorial upon our owne Spirits, & in the Nostrils of God the Father. Without Him they vanish at the presence of every new Tryall, as the Morning dew before the rising Sunne.

4. Note, Offer up all your Thanks to God by Je­sus Christ: Hee is the Chiefe Musician: He alone can tune your songs, and set them in order before the Lord, to make them Spirituall Musicke. Our bles­sed Saviour is the Altar that must sanctifie the Gold of our praises.

[Page 5]Thus begin and end your Praises with the Lord Jesus, Make him the First and the Last Dish in your Feasts, the Seasoning of all your Dishes.

Engrave upon your Hearts in all your Mirth; set at the Head of all your Songs, this Inscription, or Title: To the Chiefe Musician in Heavenly things: To him that excelleth: To Iesus Christ.

I have done with the First Particular in the Title of the Psalme; the Dedication.

2. Particular: The Author. He is described Two wayes.

  • 1. By his Name, or Person: David.
  • 2. By his Relation: the Servant of the Lord.

1. By his Name, or Person: David. David was the Type of a Just Power in Foure Respects.

1. David was sought of God to rule his People after his owne Heart. 1 Sam. 13, 14. Samuel tells Saul, God hath sought him a man after his owne Heart, and he hath commanded him to be Captaine over his Peo­ple. A Ruler must be sought out, by a Divine Spi­rit, Divine Providence, or Both. He must have a Command, either Exprest, or Imprest upon his Heart. He must command out of Obedience, not Ambi­tion.

2. David was the Sonne of Ishai, 1 Sam. 16. 1. God saith to Samuel: I will send thee to Jesse the Beth­lehemite: I have provided me a King from among his Sons▪ Jesse, or Ishai (for Both are one) signifies Man in his Excellency, in the true Being of a Man, that is, so farre, as he hath any Reliques, or Prints of that Image of God, in which Man was first made.

[Page 6]3. David had Iesus Christ for his Lord, and Son, Matt. 22. 45. Iesus puts this Riddle to the Jewes from the 110 th. Psalme: If David call Him Lord, how is He then his Son?

David had Christ for his Lord. He raigned Obedi­entially, as being subject to the Messiah, Deuteron. 34. 5. It is said of Moses, that He died according to the word of the Lord. The Hebrew hath it: At the Mouth of the Lord. The [...]ewes say: God tooke Moses's Soule from him with a Kisse. So David raigned at the Mouth of the Lord Iesus. The Kisses of Christ's mouth breath'd a Ruling Power, and Skill into him.

David had Iesus Christ for his Son. David was Christ's Predecossour in the same Line, and His Type The End of David, and his Kingdome, was to Fi­gure, and to further the Comming of the Lord Iesus.

4. David signifies Beloved. He was Gods Favou­rite, protected, and blessed by Him. By the Bles­sing of the Lord, thorough many Dangers, in the midst of many Difficulties, he was setled in his Kingdome, now, when he sung this Song of Praise. Thus David was the Type of a Iust Power.

Right Honourable, and Noble Patriots; You are that Iust Power, of which David was a Type; if you not Seeking▪ b [...] Sought by the Lord, to Com­mand; rule this People, not according to your owne Hearts, but His owne Heart. You are a Iust Power, while you are Sons of Ishai, Representatives of the People, not after their Lusts, and Humours; but [...]o farre as they retaine the True Being of Men, ha­ving [Page 7] the Image of God stampt upon them in Righte­ousnesse, and true Reason. [...] are a Iust Power, while you have Iesus Christ for your Lord and Sonne; while you make the End of your Rule to be the Exaltation, and Manifestation of the Lord Iesus; to Serve, Shadow forth, Usher in Iesus Crrist

Upon these Grounds, you have been Beloved of the Lord, eminently Favoured, and Blest by Him. By the Blessing of the Lord after many Dangers, in the midst of many Difficulties you are Setled to a good degree in your Government now, when you keep this Day of Praises.

But there is One thing more Remarkable in Da­vid, and Applicable to your selves, Honoured Se­natours; which I cannot let passe. That is this.

David stands between Two Contrary Raignes; the Raigne of Saul, a Prince of Disobedience, Witch­crafts, Idolatries: and the Raigne of Salomon, a Prince of Righteousnesse, Peace, and Glory. David was a Man of Blood, all his time full of Warres, and Troubles. He was not suffered to build an House to the Lord, because he had shed much Blood upon the face of the Earth before the Lord: 1 Chron. 22. 8.

Davids Raigne was a Type of the Kingdome of Christ in its Conflict: of the Church in her Passage from the Land of Darknesse, and Bondage under Anti-Christ; to the Land of Rest.

David raigned fourty yeares from Saul to Salomon; according to the yeares, in which the Children of Israel were journeying through the Wildernesse; ac­cording to the Dayes, in which Eliah was travel­ling without foode to the Mount of God, when he [Page 8] fled from the face of Iezabel, 1 Kings 19. 8. accord­ing to the Dayes, in which Iesus Christ was encoun­tred, and tempted of the Devil in the Wildernesse.

Right Honourable, If we may give credit to Re­verend, Learned, and Holy Men, You are now up­on the Entrance into those Times; You have had the Honour to be made Instruments in the Hand of God to bring about the Beginnings of those Times of the Church, to which Davids Kingdome was a Type, and no more.

Iesus Christ is now comming forth with his Gar­ments dyed Red in the Blood of his Enemies. The Prophet Isaiah saw these Times, when he cryed out: Esai. 63. v. 1. Who is this that commeth from Edom? with Dyed Garments from Bozrah? The Iewish Rabbins teach us, that Edom in the old Testament points out Rome, which is the Seate of the Whore. The Prophet goeth on, v. 2. Wherefore art thou red in thy Aparrell? He answers concerning his Enemies, v. 3. at the latter end: Their Blood shall be sprinckled upon my Garments, and I will staine all my Rayment.

This is the First Raign of Christ, after the simili­tude of David, that is, in the Power of his Death; This Power of our Saviours Death must have a Double Effect: One to cover the Earth with His Slaine: the other to crucisie the Earthly Part in his Saints.

I will here crave leave to insert one place of Scrip­ture, which seemes to suite my present Purpose. It is Daniel 12. ver. 11. And from the time, that the dai­ly sacrifice shall be taken away, and the Abomination that maketh desolate set up, there shall be a thousand two hun­dred, [Page 9] and ninety dayes: v. 12. Blessed is he, that waiteth, and commeth to the thousand three hundred, and five, and thir­ty dayes. v. 13. But goe thou thy way till the end be: for thou shalt rest, and stand in the L [...]t at the end of the dayes.

There are Two Computations of these times which I shall mention.

1 Computation: from Constantine the Great, the First Christian Emperour. He became Christian about three hundred and twelve yeers after Christ.

Now the ten Persecutions, so bloody, and fiery un­der Heathen Emperours were ended. The Church was cloathed with worldly Riches, and Greatnesse. A Voyce was heard from Heaven, saying, This day is Poyson powred forth into the Church. Now did the Crosse of Christ beginne to be made of none effect: and the Power of Christs Death was either no more remembred, or no more understood by the Generallity of Christi­ans. This was the Taking aw [...]y of the Daily Sacrifice: the Daily Sacrifice among the Jewes being a Type of our Saviours Death, by which He offered himselfe up once for ever in His owne Person; and offereth himselfe up Daily in His Members; 1 Corinth. 15. 31. I protest, saith Saint Paul, by our rejoycing, which I have in Christ Jesus, I die daily.

Now also the Imagery, and Idolatry of Crosses, Temples, Saints Reliques began, principally by the Superstition of Helena the Emperours Mother. So the Abomination, that maketh Desolate, was set up.

These are the Two Marks, that Daniel sets upon the Beginning of his Yeeres; Dayes being so taken in a Propheticall Language, each Day for a Yeere.

  • 1. The Taking-away of the Daily Sacrifice.
  • 2. The Setting up of the Abomination, that maketh Desolate.

[Page 10]Now, if you take the three hundred, and twelve years after Christ, when Constantine was made a Christian, and adde to that number, one thousand, two hundred, and ninety yeares, the whole summe of yeares will a­mount to one thousand, six hundred, and two years.

In this yeare, King Iames came to the Crowne of En­gland. They that understand that Reason of State, by which King Iames ruled in Scotland, and which hee brought from thence with him into this Nation, know, that then the Foundations were laid for those Changes, which have been lately brought forth, though nothing, as yet, appeared.

Therfore the Prophet addes: Blessed are they which reach to the Th [...]usand, three Hundred, and Thirty five dayes. This number exceeds the former by Forty five yeares, which are expired about one Thousand, six Hundred, Forty seven after the Birth of Christ: Then is the Bles­sednesse. For then doth the Lord Iesus begin Eminently, and Apparently, to set up his Crosse among men, both in their Flesh, and Spirits.

Now He goeth about to shake, and unsettle the A­bomination set up: to spoile the Bestiall, and whorish Powers of this World: to Baptize all Flesh, even that of his Holy Ones, with Fire.

This is the First Account of these Times of Daniel.

2 Computation: from Iulian the Apostate. Iulian be­ing Emperour, had a very great Enmity against the Lord Jesus. He undertakes a designe to prove our Lord a False Prophet, in those things, which He foretold con­cerning the City, and Temple of Hierusalem. He em­ployes the Jewes to re-build the Temple, whose foun­dations [Page 11] yet remained in the Earth. While they were thus busied, a violent Tempest from Heaven, partly scattered, partly consumed with fire, their Materials; ruined their whole work: nay more, tore open the Bowels of the Earth; tore up, threw away, and wa­sted That of the Foundation of the Temple, which had been hitherto preserv'd. This, which was intended for a Contradiction to, was an Accomplishment of the Pre­diction, Matth. 24. 2. That, No one stone should be left upon another.

The Temple was the Seat of the Dayly Sacrifice: The Temple being now the last time, totally, made Desolate, and quite taken away; the Dayly Sacrifice now of neces­sity is taken away with the Temple, Radically, and Fun­damentally.

Iudaisme thus fully ceasing in this Part, makes a more clear way for Antichristianisme to come in, which is the Abomination to be set up.

All this came to passe about three Hundred, Sixty two. If you reckon from thence, Daniels first Number will end in Fifty two, which is now approaching.

But why then is the Blessednesse defer'd till Forty five years after that, be run? because Iesus Christ begins now to reign in the Power of his Death, as a Man of Blood. And now the Devil will rage, because he finds, that his time is but short upon the Earth; and he feels, that the Sword of Christ is now made to reach him, and to pierce with­in his Scales.

The Outward Calling, though not the Inward Conver­sion of the Iewes, is expected neare this time; to which, perhaps the Affairs of Constantinople, as they now stand, may make way.

But such Calamities, and Confusions, as the World [Page 12] never saw to this day, must follow, when once Iesus Christ shall begin to appeare for His People, and the Return of the Jewes. So Daniel speaketh expresly, D [...]n 1 [...]. 1. At that time shall Michael stand up, the great Prince, which standeth for the Children of thy People: and there shall be a time of trouble, such as never was, since there was a Nation, e­ven untill that time.

The Destruction of Rome, and the Papacy, is also ho­ped not to be far off; which also wi [...]l be a Scene▪ or A­ction of many yeares, and much blood; as appeares by Saint Iohn in the Rev [...]lation, Revel▪ 14. 8 Babylon, is fal­len, is fallen, that great City, that made all the Nations drink of the Wine of the Wrath of her Fornications. Her Fornica [...]i­ons, are her Idolatries: her Wrath, her Persecutions. The Wine of both is Bloud: the Bloud of Soules in one, and of Bodies in the other.

But afterward it is added, concerning those that wor­ship her; vers. 10. They shall drink of the Wine of the Wrath of God. This Wine, their own Bl [...]od. They shall be tormen­ed with Fire and Brimstone in the presence of the Holy An­gels, and th [...] Lamb. The beginnings of the Day of Iu [...]g­ment shall take hold of them. Hel [...] shall boyle up, and flame forth in the midst of them. There shall be Spiri­tuall Wayes of Tormenting them. And all this shall be, by the manifest Breaking forth of Iesus Christ, after a Spi­rituall and Extraordinary manner; Miraculously by his Ho­ly Angels; Ministerially by his Saints. The Punishment shall be after the Similitude of Hell, from the Immediate Presence of God; and the Irresistablenesse of His Power, taking hold of Soule and Body at once; with Convictions flashing in the face of their Spirits; with Rage, and Blas­phemies, increasing by their Convictions.

It is added, page 10. That the smoake of their torment [Page 13] ascendeth for ever, and [...]v [...], and they have no rest, Day, [...]or Night. This argues the Swiftnesse, the Fier [...]enesse; the Conti [...]uity, the Continuance; the Compl [...]atnesse of their Destruction.

The late Providence of God in this Island and Ireland seem to give a Rise to the fulfilling of this part of the Revelation.

Yet we read also of the same Season, as of a Season of great Trouble, as also of great Triumph to the Saints themselves; Trouble in the Flesh, but Triumph in the Spirit: because now Jesus Christ in His Members is exalted in the Power of his Death.

Page 12. Here is the Patience of the Saints; wh [...]le they are [...]innowed from all their H [...]sks, and Straw; that nothing may be left, but pure Corn for the Ga [...]ner. Here are they that keep the Commandements of God, and the Fa [...]th of Jesus. They are now Discovered, who are built upon the Rocke of a Divine Principle: who live by V [...]ion with Jesus Christ; not looking upon things, that are seen; but upon things, that are not seen. Now is the Tryall of those, who are not carryed about with the Winds of Fancy, Philosophy, or Divers, and Delusive Spirits; but cleave fast to the Commandements of God.

Concerning these it is Proclaimed by the Spirit: page 13. Bl [...]ssed are the Dead which dye in the Lord; (namely, by reason of the Troubles, and Perillousnesse of these Day [...]s.) For they rest from their Labou [...]s, and their Works follow them. For the End will be suddenly. The Resurrection from the Dead, with the Burning up of the World and the Consummating of the Saints, now maketh h [...]st, and i [...] even at the Door.

In the yeere 1656. th [...] Flo [...]d came upon the [...]i [...]st [Page 14] World. Then it rained forty Dayes, and forty Nights, Genesis 3. 12. When this Flood was spent, and the dry Land appeared, Noah came forth from the Ark at the Commandment of the Lord, and planted a Vine. About the same number of yeeres from the last▪ Man may God rain Blood upon the Face of the Earth, for the space of forty Yeeres, to weare out the Race of the Wicked, and to wash off the Worldly part from the Righteous. In the mean time shall the Saints be lifted up above the Earth, upon the Face of this Deluge, being [...]id with Christ in God, the true Ark. After this shall Jesus Christ come forth, and all His Saints with him. Then shall He plant Himself, as a new Vine upon the Face of the whole Earth, to che [...]r both God, and Man with His Wine

But the Waters of the Flood prevailed upon the Earth one Hundred, and Fifty Dayes, though it rain­ed onely Forty Dayes, Genesis 7. In this last De­luge God will wonderfully shorten His Worke, and contract the Times, Mat. 24. 22. Accordingly the Diffe­rence in Daniels last Number, which reacheth to the Resurrection of the Just, from His first Number is Five, and no more above Forty.

Happy, and Blessed are you, that live to the Brinke of these Times. Happy, and Blessed are your Eyes, that see Jesus Christ lifted up in the World by His Crosse. This is your Season to rejoyce; Now, in the midst of Wars, and Rumours of Wars: for now your Redempti­on draweth nigh, Luke 21. 18.

Now lift up your Heads, and look forth; your Redee­mer is comming, as a Gyant refresht with Wine, to run his Race thorow the World, over the Necks, and Brests of His Enemies. When He hath finisht this Course, He [Page 15] will come forth, as a Bridegroom from His Chamber, to receive you into his Everlasting Embraces.

Here is the Faith, and Patience of the Saints. Here is the Faith of the Saints, to see their Saviour raigning like David, in Blood. Here is the Patience of the Saints, to wait all this Forty yeers of His First, and David▪ like Raign; for His great, and last Appearing. Then shall [...]e come like Salomon, the Prince of Peace, having chan­ged His Red Apparell for the Wh [...]te Garments of Righte­ousnesse, and everlasting Joy.

I have done now with the Auther of the Psalme, as he is described by his Name, and Person; David.

2 Description: His Relation; The Servant of the Lord. Davids Wisedome, [...]n [...] Courage, had a great share in Victories which he obtained. Yet he gives all the Glo­ry to the Lord, and puts in himselfe, only under this Ti­tle, the Servant of the Lord.

A Servant, is a living Instrument. David was carried from a Shepherds life, through many D [...]fficulties, and Dangers, safe to a Kingdome. He ownes nothing of all this. Neither the Design, nor the Working of it, were his. He was an Instrument, a Toole, a Weapon in the [...]and of his God, and no more.

The Highest Praises come from the Humblest Hearts. Noble Patriots, This is your Copy, after which, you al­so are to write in this Day of your Praises, your Titles, the Servants of the Lord. I appeale to your own Breasts, whether God hath not wrought you, (and perhaps is still working you) to Great things, beyond your Ay [...], or Imagination.

As the Paper in a Letter; so you, Right Honourable, have had the Honour to Convey the Words, the Works [Page 16] of God to us; But the Head, that beares the Sense, and Contrivance; the Hand, that formed them, these have been the Lords nor Yours.

I have done with the Second Particular, in the Title of the Psalm, the Author.

3 Particular: The Occasion of the Psalme. This is two­fold.

  • 1. Generall
  • 2. Particular.

1 Generall: A Universall Deliverance from all his E­nemies to that day: When God had delivered him from the hand of all his Enemies

2 Particular: and from the Hand of Saul. Saul signifi­eth Askt Saul was given to the People in Displeasure: For they desired a King, upon a Heathenish Ground; that they might be like the rest of the Nations. 1 Samu. 8. 5. Now make us a King to judge us, like all the Nations. They desired a King upon a Profane Ground, in Oppositi­on to their Thearchy, their Government under God by Judges. 1 Sam. 8. 7. They have not rejected Thee, but Me, that I should not reign over them.

This Saul was forsaken by the Lord, haunted by an Evill Spirit, could finde no Reliefe from It, except on­ly by the Sweet Strokes of Davids Harp. Yet he hunts David all his Dayes, for his Li [...]e, as a Pa [...]tridge upon the Mountains. David was now delivered from the Pow­er and Malice of King Saul.

Yet Saul left a Son. His name was Ishbosheth, which signifies a Man of Shame. He had the Affections of the greatest Part of the People, and succeeded his Father in [Page 17] the Kingdome of the Ten Tribes. He acted nothing in his own Person, but by his Servants, especially Ab­ner, his Chiefe Captain.

He was a Slight, and a Short trouble to David. He never prospered, still declining. He continued not a­bove two yeares: [...] Sam. 2. 10. He was betrayed, and flain by those of his own Camp, and Court.

God hath delivered you, Right Honourable, not only from Saul, but also from Ishbosheth, in a very great Degree, by those la [...]e Victories, and Successes in Ireland

I have journeyed thorow the First Part of my Text: the Title of the Psalme; I passe now into the Second Part

The Second Part.

The Ground-work of the Psalm: I Love thee, O Lord, my Strength.

This Part hath Two Particulars in it.
  • 1 Particular: A Profession of Affection; I love thee, O Lord.
  • 2 Particular: An Expres [...]ion of the Reason; My Strength. I love thee, O Lord, my Strength.

1 Particular: The Profession of Affection. I lo [...]e thee. The Word translated Love, is taken from the Belly, the Bowels, the Inward Parts; Rechem.

It implyes a Three-fold Property in Love.

[Page 18]1 Property: Inwardnes. Divine Love is from a Divine Principle: not from Sense, or Fancy; but the Heart: not a Guilding upon the Ou [...]-side of Flesh; but Pure Gold growing in the Inward Hidden Mine of the Spirit. He is a Jew, that is One, Inwardly; saith St. Paul, Rom. 2. 29. He is a Lover of God, who is One, Inwardly. The true Love of God is a Spiri [...]uall Fire in the Bowels. It consumes the Inward Parts; like the Fat about the Heart, which was to be consumed by Fire in all the Sa­crifices. Thou shalt love the Lord thy God with all thine Heart; saith Iesus Christ in the Gospel.

2 Property: Tenderness. Love to God must be a Sensi­ble, Sympathizing L [...]ve. The Bowels, the Inward Parts are Seats of Tenderness, Passion, Sympathy. When Two Lutes are rightly tuned one to another; touch a String upon One Lute, and the same String upon the other Lute will answer it with a like Sound. Iesus Christ, and a Saint are thus tuned by mutuall Love, each to other. Their Bow­els are Musicall Strings. Let One be touched in any Kinde; and the Bowels of the Other will sound.

3 Property: Strength. Spirituall Love hath one Seat, and Root with Life; our Inward Parts. Love is strong, as Life: nay it is stronger than Life. For Love is strong as Death, which masters Life: Cant. 8. 6.

The Loving Kindnes of God is Better, Sweeter than Life; saith the Psalmist: Psalm 63. 3. For when Life can af­ford no Comfo [...]t, but is full of Bitternes: the Love of God will then Sweeten Life. When Life failes us, the Love [Page 19] of God will then receive us into its Mansions.

So the Love of a Saint to God, is Stronger then Life. For he may lose his Life, but not his Love to his Savi­our. Yea, he will lay down his Life for the love of the Lord Jesus.

The Love of a Saint to God, is stronger, then Death. It will carry him thorow Death, make him more then a Conquerour over it.

Thus much for the First Particular, the Profession of Affection.

2. Particular: the Expression of the Reason; My Strength, O Lord my Strength. The Word is Ghazak. It hath Foure Senses:

1 Sense: Durablenesse. The Lord is a Strength, upon which nothing can make Impression, to shake, or wea­ken it.

2 Sense: Puissance. God is the Lord of Hosts. He beares down all things before him.

3 Sense: Praevalency. God can doe any thing; He can bring forth all things out of the Treasury of His Ful­nesse. He is Full and Fruitfull. He is not onely an Active Potentiality, like a Living Spring; but a Potent V [...]i [...]ersall Act, like the Over-whelming Sea, before the Dry Land appeared. God can out-doe, and out-goe all things in all Kindes of Excellency, Activity, and Fruitfulnesse.

Thus God is round about His own; A Wall encompas­sing, enclosing them round; a Fire devouring Outwardly every Evill, that would break in upon them; a Light shining inwardly, multiplying upon them all Formes of Life, all Beautifull, Glorious Manifestations; shoo­ting ten Thousand Beames of Joy into their Hearts.

[Page 20]Thus the Lord hath been a Wall to us, a Sea-wall, a Wall between us, and a Sea of Blood. The Lord hath been a Fire for us, Consuming our Enemies. He hath been a Light, standing still over our Heads, like the Sun over the Head of Ioshua, while he pursued the Canaanites, and made an End of them. He hath been a Calme, Sweet Light to us in the midst of a Thick Darknesse, and a Tempest.

I have now gone [...]ver my Text in Generall.

Now, Honoured Patriots, I hope you will give me leave, and cause, to repeat my Text, in your Names, with a little Change, after this manner:

To Him, who Excelleth; To the Conquerour; To the Chiefe Saviour, and Singer of Israel; To Iesus Christ: A Psalme of Praise, of the Commons of England, the Servants of the Lord: who spake to the Lord, the Words of this Song, in that Day: when the Lord had delivered them from the Hand of all their Enemies; and from the Hand of Saul; and from the Hand of Ishbosheth, that feeble Man, that Man of Shame, those Men of Same in Ireland by the taking of Droghedah: in that Day, when they saw the Lord Iesus comming out of His Place, to raig [...]e over the whole Earth in the Power of his Death: Then they said,

We love Thee; We love Thee Inwarly, Tenderly, Strongly; We love Thee, O Lord, Our Strength.

I come now to that, which I promised, as the Se­cond Part of my Sermon, and that is a Particular Doctrine taken up out of the General Sense of the Words; and That is This:

[Page 21] Doctrine▪ The Lord is the Strength of his People. I will give you Three Demonstrations of this Doctrine, and so de­scend to the Application.

1 Demonstr. There is a Neere, and Mutual Vnion be­tween God and a Good Man. This Vnion is tied by Two Strong and Fast Knots at Both Ends. Love is the Knot by which it is fastned on Gods part. Faith is the Knot on a Saints part. The Spirit is the String, or Chain of Gold, on which these Knots are Knit.

St. Paul saith, 1 Cor. 6. 16. He, that is joyned to the Lord, is one Spirit. No Things are so capable of Vnion, as Spirits. They can pene [...]rate, descend into, dwell in, fill, possesse one another. Those things clasp one another closely in­deed, which are Spiritually united. The Vnion between God and His People, is Strict, and Strong; for it is Spiri­tuall.

The Nature and Exercise of Faith and Repentance, is best exprest by the Fulnesse of this Vnion.

This Vnion empties a Man of his Lusts, the World, the Flesh. For it makes a man Spiritual, a Spirit. For it is the Baptisme of a Spirituall Fir [...] unto Repentance.

This Vnion empties a Man of Himself, and fills him full of Iesus Christ. For it makes a Man to be no more upon his owne Bottome; but One Spirit with his Saviour. Thus this Vnion is the Helme of Repentance, and the Hand of Faith upon that Helme; which turnes us quite about, and makes the Great Change in us, from West to East, from Death to Life.

This Vnion empties a Man quite out of Himselfe▪ into Iesus Christ. A Man is no more One Flesh with himself; but the Lord, and He are One Spirit. Here is excercised that Act of Repentance, and Faith; by which a Man [Page 22] thrusts away from him, the Shore of Selfe, or Flesh; and lancheth forth [...] into Iesus Christ, as a Spirituall Sea.

This Vnion is the very Eye of Repentance, by which a Man weepeth out Selfe in Tears; and taketh in Christ in sweet Beames. It is that Mouth of Faith, by which a Man breathes forth himselfe into his Saviour, and sucks in Iesus Christ, as a Quickning Spirit. It is the Putting off Selfe; and the Putting on Christ.

It is a Reciprocall Union: God maketh himselfe One Spi­rit with thee in thy lowest state. He puts on thy Weak­nesses and Infirmities. Matth. 8. 17. He took our Diseases, and bare our Infirmities. The Lo [...]d takes off our Diseases by taking them on Himselfe. He beares our Infirmities, whi [...]e He is made One with us in them. So He beares up us, and our Infirmities, both at once in one.

The Lord maketh us One Spirit with Himselfe in His high Estate. We put on His Strength: Ephes. 6. 10.

The surest way of Mastering Things is by being One with their Principle. The Principle of all things is the Lord. A Saint is One Spirit with the Lord, and so One with the Supreame Principle of things, thorow which he hath a Soveraigne Power over them. I am able to doe all things thorow Christ, that strengtheneth me; saith St. Paul: Philip. 4. 13.

The whole Creation is, a Ship. God is the Pilot. Jesus Christ is the Helme, by which God governes, and turnes about the World. A Saint is One Piece with Christ in the Helm. He hath his Hand with the Father upon this Helme. Thus he rules in the World, sitting at the Helm of things in the Lap of his Father, and growing into One Helme, or Rudder with Christ by His Embraces. All things are Yours, and You are Christs, and Christ is Gods, 1 Cor. 3.

[Page 15]This is the First Demonstra [...]ion, that God is the Strength of a Good Man, the Vnion between him, and his God.

2. Demonstra. God, and His People have Both One Interest, One End. The Interest of God in the World is the exaltation of Iesus Christ, Psal. 8. 6. I will proclaim the Decree; I have set my King upon mine Holy Hill of Sion.

The Interest of a Christian is Iesus Christ in the World, Philip. 1. 21. To me to live, is Christ: 22. If I live in the Flesh, this is the fruite of my Labour.

The End, which God hath, is His Glory in the Saints: Eph. 1. 18. what is His Inheritance in the Saints. That which God desires to Inherit of all that he hath plan [...]ed, and set in the Creature: The Harvest which He waits for from all, that he hath sown in the World, is the Maturi­ty of His Glory in His Children.

The End, which a Christian hath in the World, is [...]he Glory of the Lord in himselfe: Phil. 1. 20. Christ also shall be magnified in my Body, whether by Life, or by Death.

As Christ appeares, so a Saint appeares in the World: Coloss. 3 4. When Christ, who is our Life, shall appeare: then shall we also appeare together with him in Glory.

As Christ is seen, and set up; God shines out among men: 2 Cor. 4. 6. The Light of the Knowledge of the Glory of God in the Face of Christ

Thus God, and a Good Man have their Merchandise bound up together. They have all their Riches lad [...]n in One Bottom. Their Interests & Ends being the same, must of necessity be carried on by the same Tide, and Winde; the same Streame of Providence, and Breathing of the Spirit.

[Page 24]3 Demonstra. The Secret of God is with a Good Man. Ps [...]lm 25. 14. The Secret of the Lord is with them that feare him. The Jewes call this Secret, the Shekinah, which be­ing interpreted, is, the Dwelling-place, or Tabernacle of God with Man; the Divine Presence. So it is expoun­ded, Psal. 31. 20. Thou shalt hide them in the Secret of thy Presence from the Pride of man; thou shalt keep them secretly in a Pavilion, from the strife of Tongues. The Secret of the Lord is His Presence, an Invisible Glory circling in a Saint, and hiding him within a Ring of Divine Beames. This is the Pavilion of the Godhead set up in every Member of Christ, pitcht over his Head, and planting it selfe round about him.

This Secret, or Invisible Pavilion of the Divine Pre­sence, is described, Rev 4. 2. Immediatly I was in the Spi­rit, and a Throne was set in Heaven, and one sa [...]e on the Throne. Here you have a Secret. For all is a Discovery in the Spirit, manifest onely to a Spirituall Eye, a Mystery hidden from the World of Flesh and Blood. You have for the Pavilion, a Heaven, with a Throne in i [...]. The Di­vine Presence is exp [...]est by One sitting on the Throne.

Vers. 5. And out of the Throne proceeded Lightnings and Thundrings, and Voyces. By these are represented the Severall Orders, or Rankes of things in the Creation, together with all their Various Workings; from the Highest Glory of Invisible Angels, to the Lowest, and most Divided Dust of Visible, and Bodily Things, united by Intermediate Spirits standing between Both.

And there were Seven Lamps burning before the Throne, which are the Seven Spirits of God. It was the custome of old to divide the Time by L [...]ps, as [Page 25] by Houre-Glasses. So it is reported of a King of Eng­land, that he Divided his Naturall Day into Three Parts, allowing for each, Eight Houres; one Part for Nature; a Second for Devotion; a Third for Civill Affaires. And he divided hi [...] Time by a Light burning in his Chappell, as I remember. After the like manner these Lamps are Seven Spirits, which rule and measure out the Ages of the World.

See more of this Divine Presence, cap. 5. Vers. 11. And I beheld, and heard the Voyce of many Angels round about the Throne, and the Beasts, and the Elders, and the Number of them was ten Thousand times ten Thousand, and Thousands of Thousands. All the Infinitenesse of Invi­sible Beings, both Angels, and Spirits, under their severall Heads; the Beasts, (or Living creatures, or Springs of Created Life) being Heads to the One; the Elders being Heads to the Other.

These Two Troops with their severall Characters, or Numbers of Ten Thousands, and Thousands wait as a Guard about this Divine Pavilion.

This Secret is made up of a Fourfould Glory.

1. The Spirituall Appearance of God in Christ. The Glorified Humanity of Christ is the Throne. The God­head is the Person on the Throne. The Spirituall Man of a Saint is the Heaven, in which this Throne is set up. This is the Secret of God, the Divine Presence with the Per­son of a Good man.

2. The Spring of the Creation issuing for [...]h from this Secret. It is said, Genes. 2. 10. A River went out from [Page 26] Eden to water the Garden, and from thence divided it selfe into Foure Heads. The Divine Presence is the true Eden, the Secret of Spirituall Pleasures. From this the Spirit, as a River, goes forth to water the Spirituall Man of a Christian; and from thence it divides it selfe into those Foure Heads, the Foure Life-Springs to the whole Creation.

All the Beings, and Changes of the Creature have their Fountain, and Fa [...]e in the Secret of the Divine Presence.

3. The whole Host of Innumerable Angels, and Spi­rits goe along with this Presence of the Lord. They are the Royall Guard pitcht round about the Pavilion of the Almighty.

4. All the Creatures, all these Angels, and Spirits in this Secret make up One Diuine Presence, one Divine Ap­pearance. Each beares the Form, and Face of the Whole Presence. For they are united in One Spirit, in One Spi­rituall Body, in the Person of Jesus Christ.

This is that Glory of God, which Ezekiel saw; Ezek. 1. 28▪ v. 26. There was above upon a Firmament a Throne, and on that Throne the Likenesse of a Man, which is the Glorified Person of our Saviour. Vers. 5. Below were the Four Living Creatures, the Heads of the Invisi­ble Part of Things.

Vers. 15. There are Four Wheeles full of Eyes, stand­ing by the Living-Creatures. These are the Bodyly Part of things, as they shall be in the New Hierasalem, recol­lected into the most Perfect Figure of Vnity, in Orbes (as the Word may well be, and is interpreted by some,) [Page 27] not Wheels. Their Substance being all Transparent, as Glass, Quickned by a Living Lustre, Gold like, is set forth by being Full of Eyes, Rev. 21. 21.

All these were acted Joyntly by One Spirit; Vers. 20. All made up One Appearance of the Glory of God. Vers. 18. Each Particular had the Full Form of a Man, of that Man, that sate over their Heads, Jesus Christ: Ver. 5. Thus they made a Chariot on which Jesus Christ rides forth.

This is that Name of God, of Christ, of the New Hie­rusalem, which shall be written openly upon every Saint, Rev. 3 12. In the mean time it is a Hidden Name, written upon the VVhite Stone, the Spirituall Man, which is con­cealed under the Cloud of the Naturall Man, while this World continues, Rev. 2. 17.

This is the Secret of God with a Saint. This is the strength of God Warding about him, and Warring for him; according to that of Psal. 34. 7. The Angel of the Lord encampeth round about thsoe that fear him; (or the Angel the Lord.)

David rocketh, and singeth himselfe to a Secure, and Sweet Sleepe with this Confidence: Psal. 3. 5. I laid me down, and slept: I awaked, for the Lord sustained me. Vers. 6. I will not be afraid of ten thousand Enemies, that have set themselves against me, round about. A Good man may lye downe Securely, and sleep Sweetly in a Field of greatest Dangers. For the Secret Presence of the Divine Glory is as a Royall Standard, or Pavilion pitcht over him. And Mighty Armies, though unseen by Car­nall Eyes, Millions of Angels, attending upon this Stan­dard, encamp round about him.

See, what esteeme Job had of this Secret. Job 29. 2. [Page 28] O, that I was, as in times past! Vers. 4. As I was in the dayes of my Youth, when the Secret of God was upon my Tabernacle: Vers. 5. When the Almighty was yet with me, when my Children were about me: Vers. 6. When I washt my Steps with Butter &c.

Right Honourable,

What will yee render unto the Lord for all His Benefits? The Light of the Glory of God hath shewen over your Heads. The Secret of God hath been upon your Councell-Chambers in the City; and your Tents in the Field. This hath been the Reason, that you have had your Victories round about you, like Nume­rous Children, call'd by the Names of those Places, where they have been brought forth; as Preston Moore; Naseby; Dublin; Droghedah; &c. This hath been the Reason, that you have washt your Steps in Butter, while your Enemies have washt their Steps in their own Blood.

Should this Secret withdraw it selfe from off your Tabernacles, as that Glory of God went off from the Temple, and Hierusalem, in Ezechiel; should this Light cease to shine over your Heads; how quickly would you feele a Change? how soone might you bid, Good-Night to all your Successes, and Prosperities?

I have ended the Third Demonstration, and so [...]i­nisht the Proofe of the Point. I come now to the Ap­plication.

Ʋse 1.

For Thankfulnes, Let us praise the Lord and rejoyce in the God of our Strength.

There are Four wayes of Expressing our Thankfulnesse to God.

  • 1. Way: The Recording of His Mercies.
  • 2. Way: The Restraint of our selves from our Pe­culier Sins.
  • 3, Way: A Glorying in the Crosse of Christ.
  • 4. VVay: A Rejoycing in the last Appearance of the Lord Jesus.

1. VVay: The Recording of His Mercies. This is Davids way in the Title of this Psalme, and throughout. Let this be our Way. Let us answer one another in our Songs; how the Lord hath slaine Thousands of Visible Enemies in One Place; how He hath slaine His Ten Thousands of Invisible Enemies in another Heart.

Let us reckon up, how many wayes our God hath been our Strength. Saint Paul saith; 1 Cor. 1. 21. Jesus: Christ is made unto us of God; VVisedome, Iustification, San­ctification, and Redemption.

The Lord is a Four-fold Strength to us,

  • 1. Strength: of VVisedom.
  • 2. Strength: of Iustification.
  • 3. Strength: of Sanctification.
  • 4. Strength: of Redemption.

[Page 30]1. Strength, of VVisedome. It is not in man, who walks on Earth, to order his Steps, or to governe his way thorow the World. Poor man is borne into the World, as a Wild Asses Colt; Iob 11. 12. Rude, Un­skild of all things. The World about him, is as the Whorish Woman in the Proverbs: Her Eyes are Snares, and her Hands, as Bands. Her Pleasures, and Possessions catch the Soul, and Keep it down: first entangle, then imprison it.

The Generallity of Mankind are of the Ser­pents Brood; Principled only with Cunning and Ma­lice.

The Devil, the God of this World, the Power that acts it, that lurks in every Point of it; he hath his Methods, his Trains, his Devises, his Depths.

We say of a Wise man, that he hath a Strong Head. He that hath Iesus Christ, hath of a Truth a Strong Head. He hath a Strength of Wisedome, by which he breaks the Worlds Snare, and Band; he Knowes, what is in Man; nei­ther is he ignorant of the Devils Devises, but fathoms all his Depths.

Blessed be the Lord Iesus, by whom a poore Way­faring Christian, though a Fool, erres not in the Way, Esay 35. 8.

Blessed be the Lord Iesus, by whom poor Wayfaring England, though foolish enough, hath not hitherto so erred in the Way, as to loose her self.

It is the Lord, who hath alwayes turned the Wisdom of your Enemies into Foolishnesse; and often turned your Foolishnes into Wisdom.

[Page 31]2. Strength: of Iustification. Nothing weakens a Man, or Nation, like to Guilt. O the Guilt of our Hypocrisie! O the Guilt of our Covetousnesse! O the Guilt of our Vncleannesse! O the Guilt of our Pride, and Oppression! O the Guilt of our Profanenesse, and Athe­isme! O the Guilt of our Apostatizings to the Flesh-pots of Egypt! O the Guilt of our Blindnes to see the Work of the Lord Iesus in the Spirit! O the Guilt of our Hardnes to beleeve those things which all the Prophets, and Scriptures have spoken concerning the Lord Iesus in the last times, which are now come upon us!

No Mil-stone fastened to a mans Neck is so Heavy, as the Guilt of th [...]se Sins to sink a Person, or People down to the Bottom of the Sea of Shame, and Perdition; ne­ver to rise more.

But Iesus Christ is the Strength of an Everlasting Righ­teousnesse.

When a Poore Soul hath the Guilt of his Sins like the Serpents of that Magician the Devill, crawling in his Bosome, twisting about his Heart, stinging him to Despair, and Death: then appeares the Righteousnesse of the Lord Iesus, like Moses Serpent, and devoures all the other Serpent [...], that not so much, as any Reliques, Print, Stain, or Mark of them is left.

When Poore England was, like Israel, Ezekiel 16. as a Babe newly sprung out of the Wombe, lying upon the Earth in its Blood; then had its Nakednesse been seen, an shame discovered to all the Nations round about; then ha [...] it perished in its Blood, in the Infancy of its Designes, if the Lord Iesus had not spread the lap of his Garment over it.

[Page 32] Rom. 8. 34. Who shall lay any thing to the Charge of Gods Elect? It is God, that Iustifieth. Vers. 35. VVho shall condemn? It is Christ that died, or rather, that is risen again. If it be God, who will freely Iustifie a Land, or Heart; who shall Charge it? If it be Jesus Christ, who interposeth His Death, to Justice, for the Sins of any People; if it be Jesus Christ, who is Rising in any Peo­ple; what shall Condemn that People? No Guilt shall prevaile against them.

This is our Second Strength in God, our Justifi­cation.

3. Strength: Sanctification. This is the Reformati­on, which we concurre in, Pretendedly, as our Com­mon End: for which we have Covenanted, by Pro­fession: For want of which, we all Complain in Appea­rance.

I wish, that I had more to say Experimentally of this Strength manifested in the midst of us.

There is a Twofold Sanctification, or Reformation.
  • 1. Private; of a Person.
  • 2. Publike; of a People.
Each of these is also Twofold:
  • 1. Inward; in Spirit, and Power.
  • 2. Outward; in Practise, or Appearance.

Alas! I fear, that, whatever there is of a True Refor­mation, and Powerfull Sanctification among us, lyes in a narrow Compasse, in some little Corner of a very few Hearts.

[Page 33]I have read of an Idol-Image in the East, which when it was broken, sent forth from a Hollow Part of it a Vapour, which spread a killing Plague all over Asia, and Europe. How is there a Catch­ing, and Killing Plague of Prophannesse and A­theisme Kindled and Burning fiercely from Soul to Soul upon Multitudes in this Island at this day: as if the Images of Tyranny, and Superstition being broken down, had sent forth an evill Spirit of A­bomination, and Desolation to revenge its Ruine?

But the Devil when he is cast out, will alwaies goe out with a Stinke, and carry away Part of the house with him in a Violent Manner.

When Iesus Christ was coming to heal the Child in the Gospell tormented by the Devill, then did the Devill rage in the childe after a more extraordinary manner; he threw him down, and tore him. Yet was this Tearing Extremity, but the Un­clean Spirits way of Taking his l [...]ave.

But, perhaps, we have made no better Progresse in the Work of Sanctification; because we have not enough considered, where the strength of our Sanctification lyes, which is Jesus Christ.

If the Waters of Corruption see the Lord Je­sus in thy Spirit, they will flee backward, and bee dried up. Otherwise, they will return upon thee, like the waters of the Red Sea upon Pharaoh, and utterly overwhelm thee.

If the Building of your Sanctification and Refor­mation be raised upon this Rock, it will stand. If it have any other Foundation, the Fall of it will be great.

[Page 34]The Scriptures, Ordinances, Performances are, as the Pool of Bethesda, the Healing Pool. At the Brim of these we are to lay our Sick, our Selves, and wait. But the Angel of the Covenant, the Lord Jesus must come down into them to give them their Healing Vertue. Without Him, they are as Abana, and Parphar, rivers of Damascus; 2 Kings 5. 11.

Whoever attempteth, like the seven Sons of Sceva, to Exorcise, and cast out the evill Spirit of Prophannesse, Uncleannesse, Atheisme, by the Name of Christ, without his Presence, by the Let­ter of Ordinances, without the Spirit: he will m [...]et with that, which befell them, Acts 19. 16. The Evill Spirit will flee in his Face, beat him, send him away Naked, and Wounded; Naked of that clothing, in which he Gloried; Wounded in that Strength, those Comforts, on which he trusted.

Elisha struck the Waters of Iordan with the man­tle of Eliah, and cried out: Where is the Lord God of Elijah? 2 Kings 2. 14. So do yee. Strike the Waters of Wickednesse with the Mantle of Christ, the Ordinances of Magistracy, and Ministery. But, as yee strike, cry; Where is the Spirit of Iesus Christ?

This is the Third Strength, which we have in Christ: the Strength of justification. That which comes next is:

4. Strength: Redemption. The Lord Jesus hath abounded towards us in this kinde.

Hee hath redeemed the Persons of some of us, from four great Evils, from which we could ne­ver have escaped. 1. From the wrath of his Fa­ther, [Page 35] which was as a Heaven of molten and burn­ing Brasse over our Heads: 2. From the Curse, which made the Earth as Iron to us, Barren, beat out into Chaines, binding us down perpetually, eating into our Flesh, and it self. 3. The Devill, who had caught us in his Snares, who rode upon our Immortall and Naturall Spirits, as God rideth upon the Cherubins and the Winds. 4. Hell, which opened it self in an endlesse Labyrinth of Horrors, a Bottomlesse Gulf of Torments to devour us: 5. Potent lusts, each of which was, as the fire that never goes out; and Pressing cares, which were, as the Worm that never dyes.

Let the Redeemed of the Lord Iesus sing. Hee hath delivered them from all these, with a High­hand, and an Out-stretched-Arm.

The Lord Iesus hath redeemed the People of Eng­land, in Six Troubles, and he is saving them out of the Seventh.

But the Holy Ghost hath saved me a Labour, and suited our Experience in Publike Deliverances with most Proper Expressions by the Pen of David in this Psalme.

The Publike Redemption of this Land is repre­sented in 3. Heads.

  • 1. Head: The Distresse.
  • 2. Head: The Deliverer.
  • 3. Head: The Deliverance.

1. Head: The Distresse. You have this in the Prophets words: vers. 4. The sorrows of death com­passed [Page 36] me: the Floods of ungodly men made mee afraid. Vers. 5. The Sorrows of Hell (or the Bands of the Grave) compassed me about: the Snares of death pre­vented me.

Can any Extremitie goe beyond that, to which Ours have arrived? How often have the Spirits of this Nation wrought and laboured under the very Pangs of Death and Ruine? Were we not numbred among the Dead, bound about with Grave-clothes, like a Corse, laid out for Buriall, a lit­tle before the Thundering of the Almighty from His Place, in these late Times?

What Floods or Inundations rather of ungodly men very lately covered the Face of the whole Land, and of our neighbour Nations? Came they not up, upon the Country, the City, even within those Walls where you sit, Honoured Se­natours, like Elijahs Cloud, that grew from the Bignesse of a Hand, till it overspread the whole Heaven? How high did they raise their Proud Waves? with what noise? They went over our Heads. Their Waters came in even to our Souls. Did not the cause of Fear seem just, and great to the Wisest and Stoutest Spirits?

As that Poet at Sea cryed out: Nihil est, nisi Pon­tus, & Aether, which way soever I looke, Nothing appeares but Sea or Skie. Such was our condition; Nothing appeared on every side; but Danger on Earth, Deliverance onely from Heaven. The Snares of death prevented us, were before us, as well as behind us. What Counsell, or Course so [...]ver we could take, seemed alike to hasten Ruine; like every touch [Page 37] of a Dead Body, that hath stood many yeers in a dry Vault, and falls into dust upon the Gentlest Motion.

This was our Distresse, nay this was the Outside onely, and Grosse Body. It had a Spirit, and Invisible Part, the Life of the Danger, and Distresse.

The Sorrowes (or the Cords, the Bands, the Compa­nies, and Troops) of Death, ver. 4. The Devill hath the Power of Death, Hebr. 2. 14. This is the Sting, the Spirit of Death.

The Devill is the Cord, or Chaine of Sicknesses, and Death, Luke 13. 16. This woman, whom Satan hath bound.

The Devill is, like Gad, a Troope, a Band, a Multi­tude. My name is Legion, for we are many, saith the Devill in the Gospell.

The floods of the ungodly, (Beli. jagnall) vers. 4. The Floods without a Yoake, or Bridle: The Floods that re­belled. Floods, Rivers, and Waters, do signifie in the Language of the Scriptures, Invisible Spirits, because the Visible Part of things standeth out of these, and in these; as the Earth standeth out of the Waters, and in the Waters, 2 Pet. 3. 5.

This Word signifieth Floods, that run low, and deep in Valleyes.

The Grave, or Hell, is a Degree of Darknesse, a Depth below Death. It hath other Troops of Evill Spirits belonging to it. One sort of Devils are the Ministers of Death; Another Sort the Ministers of the Grave, or Hell; though Both be subject to One Chiefe, the Prince of Devils, Revel. 20. 13. Death, and Hell, (or the Grave) gave up the Dead, which were in them.

[Page 38]The Invisible Legions from below invaded our Land. The Evill Angels, that had the Power of Death, have been in the midst of us, with their Bands, hoping to swallow up our Naturall Lives, and Outward Comforts; to have made us a Place of Skuls, instead of Men.

The Evill Angels, that inhabit and command in the Deeps of Hell, below Death; these rose up out of their Bottomlesse Pit, like a Smoak. These designed and indeavoured to infect our Soules, to darken the Sun of Righteousnesse over our Heads, to carry away our immortall Spirits in a Hellish Mist of Confusion, into their Accursed Mansions. Our Land, and Hearts, should have been made the Seat of [...]im, Esa. 13. 22. This Word signifieth Dry Spirits, Dry Devils, which have nothing of the Water of Life, nor are ever refresht with any Sweetnesse, or Fruit, fulness; but labour in the Barrenness, Drought, Heat, Darkness of the Infernall Fires: according to that, Mat. 12. 49. The Evil Spirit walked thorow Dry Places.

Thus the Fountaines of the Great Deeps of Death, and Hell from below were opened upon us. Such was our Distresse. This is the First Head.

2 Head, The Deliverer. He is set forth by a Two­fold Description:

1 Description: The Place, from when hee comes forth.

2 Description: The Pompe in which he comes forth.

1 Description: The Place, from which Hee coms forth, ver. 6. He heard my voyce out of his Temple.

[Page 39]The Lord had a Materiall Temple among the Iews. But now he hath a Spirituall Temple. Iesus Christ is His Temple. The Lambe is the Temple, Revel. 21. 22. His Saints are His Temple, 1 Cor. 3. 17. Which Temple Ye are.

When God comes forth to make any Eminent Change in the World, His First Movings are in the Spirits of His Holy Ones. The Decrees are passed and fixed in Iesus Christ in Heaven. The Discoveries of the Designes, and First Preparation to act them upon the Stage of this visible World, is from Iesus Christ in the Hearts of His Members.

A Philosopher is said to have foreseene, and fore­told an Earthquake, from the motion of the Waters, trembling at the Bottome of a Deep Well. So do Spirituall men perceive beforehand, when God is about to shake the World, or a Land, by the Stirrings and Prophetick, Preparatory Motions, in the Bottome of their Spirits, which lye neer to, and touch upon the Invisible World, the Angelicall, and Divine Nature.

Rome had its Shield dropt from Heaven; Troy its Divine Image of Fallas. While these were preser­ved, it was impossible to destroy these Cities. The Saints are the Temple of the Lord in the midst of us.

Preserve these with all Tendernesse. For they are our Sanctuary. The Presence of the Lord is with us by Jesus Christ in them. God heareth our Cry, and ariseth to deliver us, from Jesus Christ in their Spirits.

This is the First Description.

2 Description: The Pompe, in which the Deliverer comes forth, ver. 9. He bowed the Heavens also, and [Page 40] came downe. God is represented, as Descending in State; comming down to be upon the Earth, after the same manner, in the same Majesty, as He sits up­on His Throne above; Bowing the Heavens, as He descends, descending upon them, as a Pavement to his Feet. The sense is, that God appeares like a God, as a God Present in the midst of us, Putting forth Himselfe in a Heavenly, Divine, Extraordi­nary way, above the Reach, beyond the Compasse of Humane Wit, and Capacity, as the Heavens are above the Earth.

The Heaven of God is the Heaven of Heavens, a Spirituall Heaven. God comes downe among us up­on thi [...] Heaven, upon this Mount Sion, where He dwels in the midst of His Ten Thousands of Angels, and Glorified Saints.

Thus Heaven and Hell meet upon this our Earth, in the Mid-way. Every Good, and Evill is Spiritual­lized in the midst of us. The Devill comes up from Hell with his Invisible Legions. God comes downe from Heaven with His Invisible Chariots. While Men fight, Angels fight: Michael, and his Angels, with the Dragon, and his Angels.

He wants his Spirituall eye, who hath not seene God Descending, the Devill Ascending, Both meeting on this Portion of the Earth in these Times, and Both Contending, [...]onflicting sharply, for the Bo­dy of Christ, and Christianity among us, as once they did for the Body of Moses.

He wants the Eye of Reason, that hath not seene God, and the Devill resisting one another, after a Supernaturall manner, by Supernaturall Powers, and [Page 41] Policies, in our Naturall, and Civill affaires; as Jan­nes and Iambres resisted Moses. Who is not for­ced to confesse of One Party, that the Hand of Satan hath bin with them, as the Hand of Ioab was with the Wise woman? Who likewise can de­ny of those Things, that have been brought to passe on the Other Party; That, It is the finger of God?

Verse 10. Hee rode upon a Cherub, and did fly; yea Hee did fly upon the Wings of the Wind. The Angels, and the Elements have marched, and fought in their Course under the Banner of the Almigh­ty. Angels have been the Horses; Winds the Wheels of the Chariots of the Lord of Hosts. On these Hee did fly over the Heads of our Enemies.

The Motions of Providence, and Mercy have been so Strong, and Swift in these Islands, that it is ma­nifest, the Lord hath used the Ministery of An­gels more then Men; and hath made His Spirits, as a Powerfull Blast, a Consuming-Changing Flame.

Thus much for the Second Description, the Pomp in which our Deliverer comes forth.

3. Head. The Deliverance. This hath its

  • 1. Circumstances.
  • 2. Conclusion.

1. Circumstances: These are Three.

  • 1. Distempers.
  • 2. Discoveries.
  • 3. Darknings.

[Page 42]1. Distemper. Vers. 7. Then the Earth shook, and the Foundations also of the Hills mooved, and were sha­ken.

The Earth often signifies the Common-people: The Hils, the Potentates of the Earth. The Com­mon-People are shaken; but the Foundations, the Greatnesses of the Potentates are mooved, and taken away by these Shakings of the Earth.

The Earth is sometimes put for men: Hills, for Spirits, or Angels. Men tremble, and feel a Com­motion in the Frame of things. Those Evill Spirits, which rule as the Gods of this World trem­ble much more; because they cleerly perceive the Foundations of their Kingdome to be shaken, and almost overthrown.

These are the Impressions made upon the Crea­tion by the Eternall God, as he goes forth.

The People are affrighted by the Amazing Changes, that come to passe; they tremble, they run together in Mutinies. They fear the Earth, on which they stand, is going away from under their Feet, and all things running into their First Abysse, or Sea of Darknes, like the Swine of the Gaderens in the Evangelist.

Great Men reel, feeling their Foundations like Rolling Sands, or Tumbling VVaves before the Lord.

2. Circumstance. Discoveries. Verse 15. Then the Channels of the Waters were seen: and the Foundations of the World were discovered: At thy rebuke, O Lord, at the blast of the breath of thy Nostrills.

The Spirits of Men and Things which run deep, [Page 43] and covered, like Channels of Water hidden, ha­ving their Dark Passages in the Bowels of the Earth neer the Center; these are now exposed to an open View, and seen by every Eye.

The Principles of Church and Common-wealth; Naturall, Civill, Supernaturall; are drawn forth and discovered.

It is Light that maketh Manifest, saith S. Paul. God is Light, saith S. John. The Descent of God into the World, is as a Great and Bright Light held neer to the Object. It maketh manifest the Hidden things of Darknes, and the Secrets of Hearts.

As the Sun by its Powerfull Heat examineth all sorts of Seeds in the Earth, drawing them forth in their severall Vertues, and Properties, ripe­ning them to a cleer Distinction in their Pro­per, and Perfect Fruits: so doe the Strong Shi­nings forth of the Lord Iesus work upon Spirits, and Principles.

As the VVindes shake the World with Tempests, and Earthquakes, which cleave the Earth, and rend the Rocks, lay open the In-most, the lower­most part of Things; letting in Day upon the Ever-lasting Night: so doth the Blast of the Breath of thy Nostrills, O God; so doe the Mighty Breathings, and Breakings [...]rth of thy Spirit. They rend to the Bottom the Spirits, and Principles of Men. They show to the Open Day, the most hidden Tracts, the Deepest Seeds, and Roots of Nature, the Letter; the [Page 44] Law, Formality, Hypocrisie, Profanenesse, Atheisme, the World, the Devill.

The Spirit of God puts it Hook into the No­strils of each Spirit, drawes it forth from the midst of the Deep waters where it hid, and sported it selfe, and layes it naked upon the Dry Land.

3. Circumstance: Darknings. v. 9. Darkness was under his Feet. As the Great Fire of the Sun puts out the Lesse Fire upon the hearth by shining on it: so are the goings forth of the Lords-work unto such as are below them, who see not his face in them, but lye under his feet. They trouble that Light, which before they had, and leave them Darker.

Divines tell us, that the Saints in Heaven shall have their Understandings strengthened by a Light of Glory, to inable them to bear the Beatificall Vision of God. The Soul, even now, stands in need of a Glorious Light of Grace, to proportion it to the Present Appearances of God. He that hath not this spirituall Illumination, as to the Dispensations of the Lord in our Dayes, will bee exceedingly dazeled in the eye of his Understanding, by the Bright­nesse of these Lightnings upon the World.

Vers. 11. Hee made darknes his secret place, his Pa­vilion round about him were dark waters, and thick clouds of the Skie. The Angels, which wait upon the Presence of God, as ministring Spirits, are both Lights to sh [...]w Him, and Veils to hide Him. They are, as Candles or Lamps, set up round about the Throne of God; as Revel. 4. 5. They are also as [Page 45] clouds overshadowing the Almighty; as the Cher [...] ­bims in the Sanctuary overshadowed with their wings the Mercy-seat.

Angels are the Deep Waters of the Skie, above the Firmament; when they are Calm, and Cleer, they are as a Chrystall glasse, they discover the Face, and Wayes of God in them. But, when they please, they thicken, and trouble their own Waters, that the Paths of the Lord cannot bee di­scerned.

When Moses desired to see the Glory of the Lord, God hid him in the Cleft of a Rock, and laid His Hand upon him, as His Glory passed by. Then He took off His hand, and let him see His Back-parts onely, Exod. 33. 22, 23.

While God passeth by among us, in the midst of all His Holy Angels, by Glorious, and Active Provi­dences: His Angels lay their Hands upon the Eyes of most men, not suffering them to see the Glory, the Face of that Divine Presence, but the Back part onely, the Change, and Trouble upon the Worldly Part of things.

Vers. 12. At the Brightnesse that was before Him, His thick Cleuds passed. When the Sun shines in its strength, it drawes up store of vapours, which ga­thering into Thick Clouds, passe along before the Sun over the Heads and Eyes of men. After the same manner the Spirituall Discoveries of Christ extract and attract the severall Principles of Carnality, Mo­rality, Enmity in the Hearts of men. As God goes on, these having thickened themselves into Clouds, passe along over the Heads of such Soules, taking [Page 46] away the Sun, their God, quite out of their eye.

These are the Circumstances of the Deliverance.

The Conclusion followes.

2 The Conclusion of the Deliverance. The very Repetition of severall Passages in this Psalme, with very little Alteration, or Addition, will fully suit with our Purpose, and Posture.

Ver. 34. He teacheth mine Hands to warre, so that a Bowe of Steele is broken by mine Armes. Who taught that New Army of Raw Souldiers to fight so, that a Royall Army was broken by them at Naseby? was it not thou, O God?

Ver. 29. By thee I have run thorow a Troop, by my God I have leaped over a Wall. By their God a Few men ran thorow Numerous Troops in Kent, in Lancashire the last Yeere, at Dublin this. By him they have for­merly leaped over High Walls at Bristoll, Bridgewa­ter, and now this yeere at Droghedah, Waterford in Ireland.

Vers. 37. I have pursued mine Enemies, and over­taken them; neither did I turne againe till I had consumed them. The First Part of this verse is past on your Part, Noble Senators. The Second Part remaines to be made a Prophecy with a little Change. You have pursued your Enemies, and overtaken them: Nei­ther shall you turne againe, till you have consumed them.

There are Two things, which are to be observed for this Conclusion of the Deliverance.

1▪ The Persons on whom these Deliverances are bestowed.

2 The Praises which are to be given for these Deliverances.

[Page 47]1 The Persons, v. 5. Great Deliverance gives He to His King; and sheweth mercy to His Annoynted, to David, and to his Seed for Evermore.

David was a Type of Christ. Christ was the Seed of David. God made David, His King, his Annoyn­ted, in a Figure, a Shadow: but Iesus Christ, in Truth, and Substance.

Iesus Christ, and His Seed are the Proper Grounds and Subject of all Deliverances, and Mercies. So far as we have an Interest in Christ, we have an Interest in these Blessings. So farre as we have a share in the Lord our Saviour, we have a Share in these Salva­tions. Thus these Salvations shall proceed, and grow upon us to Eternity.

Otherwise we do lye the longest in that Sun of these Mercies, like Stubble to dry, that we may burn in the Fire, the Last, but the most furiously.

2 The Praises. Vers. 46. The Lord liveth, and Blessed be my Rock: and let the God of my Salvation be exalted. Let us unite our Hearts in this Song, for a Close of our Praises.

Honours dye; Pleasures dye; the World dyes: but the Lord Liveth.

My Flesh is as Sand; my Fleshly Life, Strength, Glory, is as a Word written on Sand: but Blessed be my Rock.

Those are for a Moment: This stands for ever.

The Curse shall devoure Those: Everlasting Bles­sings on the Head of This.

Let Outward Salvations Vanish: Let the Saved be Crucified: Let the God of our Salvations be ex­alted.

[Page 48] This Lord is my Rock: This God is my Salvation.

I have finished the First Way of Thankfulnesse; The Recording the Goodnesse of God.

2 Way: The Restraining our selves from our Peculiar Sinnes. Vers. 23, I have kept my Selfe from mi [...]e Iniquity. This is of a Twofold Concernment.

1. Concernment Particular, to Each Person. Every one best hnowes his owne Iniquity; that, to which he is especially inclined; that, by which he is oft­nest overcome. Let him Keepe himself from that. Keepe thou thy selfe from thy Covetuousnesse in Place of Trust. Keepe thou thy selfe from thy Oppression in Place of Power; Oppression Positive, or Negative, by not Hearing, not Searching out the Cause of the Poore. Keep thou thy self from thy Pollutions: thou from thy Profanesse, &c.

2 Concernment Publique to the Nation. If I may have leave to present my Humble Opinion, con­cerning this Nations owne Sinne, not Excluding, or Pre-judging other Opinions of other men; I should with Submission conceive it to lye under these Two Heads.

1. A Fatnesse of Heart. Luxury in Feeding full upon Flesh is in a Morall way reputed the Nation­all Vice of English men. The Like unto this is Eng­lands proper Sin at this day: The Fatting of it selfe with Fleshly Confidences.

Give me leave to reason, as Saint Paul doth, Ga­lath. 3. 2. How have ye received the Spirit by the works [Page 49] of the Law, or by the Hearing of Faith? How have we▪ obtained these Victories, and Successes? by our Morallitie, Legallity, by our diligence in Ordi­nances? God forbid. Let my Tongue cleave to the Roof of my Mouth, rather then make such harsh Musick. But there is a Difference be­tween raising these above the Head of our joyes; and treading them under the Feet of Prophane, or Sensuall Affections.

It is not Conformity to the Letter of the Scrip­ture, or Communion in Ordinances, which I question: but a Confidence in these, a Competition of these with the Lord Jesus.

I say then, How have you prospered? How have you bin saved? By these Things? or by Free Grace, and the Spirit of God? They shall cry, Grace! Grace! Not by Might, nor by Power; but my Spirit, saith the Lord, Zech. 4. 7. O England! Trust thou in the Lord Jesus. This is the First Head.

2. A Blindnes of Minde. It was the ruine of Hi­erusalem not to see the things of their Peace, in the day of the Flesh of Christ. I pray, that it may not be the Ruine of London; not to see the Things of the Spirit, in the Day of the Spirit.

The Lord accomplish upon the Common wealth of England, a Prayer made for the King of England by a holy Martyr, in the Time of Henry the eight: Lord, Open the Eyes of the People of England; to the Spirituall Presence of Jesus Christ in the midst of them.

Thus much for the second way of Thankfulnesse. I shall make Short Stages of the other Two; that I may come to the end of my Journey.

[Page 50]3. Way. Rejoycing in the Crosse of Christ. S. Pauls language is; God forbid, that I should glory, save in the Crosse of Christ, by which I am crucified to the World, and the World to me, Gal. 6. 14.

What is it in which you rejoyce this Day? Is it to see a Reed shaken with the Wind? Victories, Con­quests of Kingdoms, changes in Common-wealths are Chances in this course of Mortality, like the Shaking of a Reed in the Wind.

But what is it in which you rejoyce? Men clo­thed in rich Apparrell? Your selves clothed with the Riches, and Greatnesses of this Life? They that are thus clothed are in Courts, and Kings Houses. You have seen Courts, and Kings Hou­ses made Desolate before your Eyes.

Rejoyce in this, that you see the Crosse of Christ ex­alted, and the Lord Jesus Crucifying upon it, the Powers, and Glories of this World. This is the Signe of the Son of Mans approach in the Clouds.

Rejoyce in this, that you feele the Crosse of Christ in your Selves, crucifying you to the World. This is a Sacrifice of Praise, which will have a Sweet Savour in the Nostrils of your God, if you love to see the World, and your Selves offered up as a Whole Burnt-Offering to the Lord, in the Fire, which Christ Kind­leth upon the Earth by His Crosse.

Invite the Bird of Heaven, the Eagle, the Spirit, to your Feast of Thanksgivings this day; to come and feed upon your Fleshly Designes, and Delights, till it have quite devoured them All.

4 Way: The raising of our Selves to the Great Day of our Saviours last Appearing. David onely toucheth [Page 51] at Sauls Slaughter, His ow [...]e Soveraignty: but he im­mediately flyes at, and fixeth on that Day of Judge­ment, those last Flames of the Worlds Confusion, and Christs Coming.

Thus we shall Keep a Holy Solemnity to the Lord, if we also by occasion of our Deliverances, be tran­sported, and ravisht in Spirit, to that Glorious Day, that Day of Jubile.

Abraham received Isaac from Death in a Figure. He saw the Day of Christ in that Figure, and rejoyced to see it. Let us also make our Victories a Prospective to the Eye of our Faith, that thorow these, we may looke to that Houre, in which the World shall dissolve, Jesus Christ descend in the Glory of His Father, with all His Holy Angels.

Behold a way of making your Table, at which you are presently to feast, the Table of the Lord.

Speake such words as these one to another: As we now fe [...]d upon Birds and Beasts, that we may en­large and heighten our selves, that we may bring forth them againe, in the Life and Forme of Men: So hath Iesus Christ in these times [...]ed upon the Flesh of No­bles, and the f [...]t of Princes, that He might appeare more fully in the Spirit. And▪ as we have seene Him come this Day in this Little Corner of the Earth: so shall He ere long come upon the Whole World. He shall eat the Flesh of Power, and Glory; He shall drink the Blood of the Naturall Life, of Every Creature; of the Saints themselves; that He may bring forth Himself, and Them againe, together with Himselfe, Spiritually, in His Everlasting Kingdome. Even so, Come quickly, Lord Iesus.

FINIS.

ERRATA.

In the Epistle. Page 8. Line 23. reade like time for like the times. In the Booke. Pag. 6. Line 15. re. Predecessor for predecossour, p. 19. l. 25. re. God is with his owne f. round about his owne. p. 20. l. 20. r. shame f. fame. p. 27. l. 19. re. those f. thsoe. p. 28. l. 1. r. were f. was. p. 28. l. 8. r. shone f. shewen. p. 38. l. 27. r. whence f. when.

There are some other Errata's, with severall mi­stakes of the Printer in the points, which the ju­dicious Reader will of himself correct.

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