THis second psalme is an exact descrip­tion of the Kingdome of Christ, as it was prophesied of by David, who was himselfe a type and figure of Christ in his Kingdome, and the Father of him according to the flesh: which, as it appeares out of the frame of the whole psalme, so we finde this Psalme clearly expounded of Christ and his King­dome by the Apostles in the new Testament. First, where mention is made of the Heathens rage, and [Page 2]the Kings of the earth bandying against the Lord and his Annoynted, v. 1.2. this is by the whole Colledge of Apostles and Disciples, expounded of Christ, Act. 4.25.27. Secondly, where it is said, thou art my son, this day have I begotten thee, v. 7. this is also plainly expounded of Christ, not of his birth, as it seemes to be meant upon the first view, but of his resurrection from the grave, which is as it were a new begetting, Act. 13.33. A fit subject of our me­ditations, as in all other, so especially in these times, Christ, as he stands to us in this relation of a King. we are all willing to looke upon Christ, as he stands in the relation of a Priest, offering himselfe in sa­crifice for our sins, so desiring him as a Saviour to save our soules: wee lesse delight to eye him as a Prophet revealing Gods will to us, little careing to know him: but wee commonly hate to thinke upon him as a King, as not easilie subjecting our selves to be governed by him. I shall therfore crave your attention, while I unfold to you this peice of Scrip­ture.

The Psalm consists of three main parts: First it sets forth the mad and furious councells and attempts of wicked people against Christ, Act 5.39. affectasse fe­runt regnum celeste gi­gantes. who feare not to be [...], like the old Giants, fighters against God himselfe: their rage and malice is bent even against the God that made and redeemed them: why doe the Heathen rage, Ver. 1.2. and the people imagine a vaine thing? The Kings of the earth set themselves, & the Rulers take councell together against the Lord and against his Aa­ncynted. Secondly, it sets forth Gods establishment of Christ in his Kingdom; notwithstanding all the [Page 3]attempts of wicked men against him, yet nothing shall overthrow his Kingdome, but on the other side, be shall breake his enimies in peices: yet have I set my King upon my holy hill of Sion. 3. ver. 6. It conteynes an exhortation, because wee cannot overthrow Christs Kingdom, therfore to entertaine it in our hearts, to serve him and feare him, as wee seare to be destroyed and desire to be blest: Be wise now therfore, ver. 10. O yee Kings, be instructed, yee Iudges of the earth, serve the Lord with feare, and rejoyce with trembling.

The words of my text, you see, are the second part of this Psalme, and have their dependance upon the former, that, notwithstanding all the machina­tions of wicked people, God will have a King to rule in his Church, which no power of man shall ever overthrow. I shall observe to you three parti­culars out of this Scripture, the King, his Throne, his Settlement in his Throne. 1 The King, as ver. 7. Jesus Christ, God the Son, the second person in Trinitie, God over all, blessed for ever. 2. his Throne, where hee sitts, or his Kingdome where hee reignes, with the qualification of it, his holy hill of Sion: Mount Sion was a high mountaine in Jerusalem, on the top whereof was a strong Fort, which the Jebusites kept by force from Israel till Davids daies, who after tooke it and fortified it and called it Davids Cittie. 1 Chron. 11.4. Neere unto which was mount Moriah, 2 Chron. 13 1. Neh. 11.1. Isa 52 1. Ioel 3.17. Psal. 78.68. Isa. 2.3. Isa 60.14. Heb. 12.22. Rev. 14.1. where Solo­mon after built the Temple. Wherupon Jerusalem was called the holy Cittie: and Sion named the holy mountaine, which God loved: and from which the the Law should come forth: and thence a type and fi­gure of Christs Church. 3. The settlement of this King in his Throne, yet have I set my King, how great [Page 4]soever the oppositions made by wicked men be, yet his throne is firmely established. The results of all which are these, which I shall present in this order.

Observ. 1 Christ the second person of the Trinitie is by the designation of his Father, appointed to be King of his Church: a King to rule and governe all those whom hee hath redeemed to be a people for him­selfe.

Observ. 2 The Kingdome of Christ shall overtop the plots of wicked men, and be established firmely notwithstanding all their oppositions.

Observ. 3 The Church of God, where Christ sitts and reignes as King, must be a holy Church.

These are the three mayn branches which spring from this stock, the three mayn streames which flow from this fountaine. The first: ‘Christ the second person &c.’

Observ. 1 For the better understanding of which, wee must know, there is a twofold Kingdom of God: the one generall, termed the Kingdome of power and pro­vidence, wherby, Dan. 4.35. as God the Creator, he governs the world and all things in it. The other speciall, wher­by, as God the Redeemer, hee exerciseth an admini­stration of rule and government over the elect, by a speciall name called the Kingdome of Christ; in which he dispenses to his children both grace and glory. Whence, though the division be usuall into the Kingdom of grace, and the Kingdom of glory, yet they are not two Kingdomes, but parts of one and the same Kingdom of Christ. When therfore wee speake of Christs Kingdom, wee meane not that which he hath by nature, the government of [Page 5]which is universall over all the world, and doth agree to him as hee is [...] God coessentiall with the Father: But that Kingdom which he hath by speciall designation from his Father, and which is appropriated to him as he is [...] God and man, God with us, cloathed in our flesh, [...] Christ the mediator; and which he dispences as he is the go­vernour and head of that people, which he hath by his own bloud purchased to be a peculiar people unto God from the rest of the world. This the Scrip­tures set forth plentifully unto us in those severall expressions of giving all things into Christs hand, of committing all judgment to him, of Crowning him, of putting all things under his feet. Into whose hand hath he given all things that concerne the Church? into the hand of Christ, to be dispensed by him, he loveth him, and hath given all things into his hand. Iohn 3.35. To whom hath he committed all Judgment? to the Son; to him he hath committed the dispensing of that power which belongs originally to himself, the Father judgeth no man, Iohn 5.22. but hath committed all judg­ment to the Son. Who is the crowned King of Gods people? Christ, under him all things are put in sub­jection, he hath Crowned him, and put all things under his feet. Heb. 2.7. See what a glorious description of Christs designation to this Kingdom we have, Isa. 9.6, 7. unto us a child is borne; unto us a son is given, and the government shall be upon his shoulder, and his name shall be called, wonderfull, couneellour, the mightie God, the everlasting father, the Prince of peace. of the in­crease of his government and peace there shall be no end, upon the throne of David and upon his Kingdom, to order it and to establish it with Iudgment & with Iustice, [Page 6]from henceforth even for ever Hee, who is God the Son, the second person in Trinity, the child borne for our Redemption, upon his shoulder is the Go­vernment laid: as he first bare upon his shoulder his Crosse, so now he beares the government of his Church upon his shoulder, which he purchased by his Crosse. He is not only Christ the Saviour, but also Christ the Lord, Luke 2.1 [...] set upon the Throne of his father David for ever.

In the further opening of which poynt, I shall first shew you the quality of this Kingdome of Christs. Secondly, the grounds and reasons why God would not governe his people in the generall way, as he governs all the world, but would have such a solemne administration of a Kingdom by Christ.

First, The quality of Christs king­dom. the quality of Christs Kingdom: as Samuel when he annoynted Saul King, told the people the manner of the Kingdom, so wee are here to inquire the manner and quality of the Kingdom of Christ. The Scriptures set it forth under two notions: first, that it is a Kingdom in us; Secondly, a Kingdom over us: Christ reigns in us, Christ reigns over us.

1 Christ reigne in us. Dan. 7.13.1 Christ reignes in us: this is that which was typified in Daniels vision, I saw in the night Ʋisi­ons, and behold one like the son of man, and there was given him Dominion, and glory, and a Kingdom, that all people and nations and languages should serve him. what kind of Dominion and Kingdom was this, in which all nations & languages should serve Christ? not an earthly Kingdom: no, that Kingdom which was given to the son of man in that vision, it was a spirituall kingdom, the seting up of the Scepter of [Page 7]Christ in our hearts; my Kingdom is not of this world: it is in the world, but not of the world: Iohn 18.36. it is a government erected in the hearts of Gods peo­ple. The Kingdom of God is within you; every holy heart is Christs throne where he sits, Luke 17.21 the forces of the Gentiles shall come in unto him. Isa. 60.5. In former times Christs Kingdom was confined to Iudea; but since Christs comming the Gentiles are called the forces of the Gentiles: the maine strengths and greatest parts of the Gentiles at some time or other shall acknowledge Christ. That was the voyce of the seaventh Angell that sounded, Revel. 11.15. the Kingdoms of this world are become the Kingdoms of the Lord and of Christ: those kingdoms which were but kingdoms of this world, earthly kingdoms, that knew none but an earthly King, and yeilded no obedience but an externall obedience, now become the kingdoms of Christ, submit themselves to the Gospel of Christ, advance his Scepter among them, and yeild obedience to his lawes; it is true, all persons of all nations receive not Christ as King: but there is no nation, but hath or shall have Christs Throne set up among them, Christ shall have some subjects there: some in the houshold of Caesar; Phil. 4.22. all the Saints salute you, cheifly they that are of Caesars houshold, though not Caesar himselfe, yet there were Saints in his houshold that acknowledged him. Acts 8.2 [...]. In the Court of the Queene of Aethiopia one Eunuch that im­braced the faith, as God promised of old, turne, ser. 3.14. O backsliding children, I am married to you, I will take you one of a City, and two of a family, and bring you to Sion: so now, if God call not all, yet he will call some in every place, heere one and there one, heere [Page 8]one in a family, and there two in a Citty, and bring them to Sion. And there are severall acts, wherein this kingdom of Christs, that is within us, con­sists.

1. In giving his people lawes of life, and gover­ning by them: as there is in every King a legislative power, a [...], to make and establish, and publish lawes; such a power, but farre greater has Christ to make and establish lawes for the government of his people: this is called by the Psalmist, the send­ing forth of the rod of Christs strength out of Sion: Psal. 110.2. which the Prophets Esay and Micah both expound touching the law, which is the strength of a King, Out of Sion shall go forth the law, and the word of the Lord from Ierusalem. Isa. 2.3. Mica 4.2. But further, here is the act and exercise of Christs government in giving lawes, not that he gives any laws, but that he gives laws of life. Christ might give us such laws, as God saies he gave the rebellious Israelites for their sins, Ezek 20.25. Statutes that were not good, and judgements whereby they should not live: whether it be meant the ceremoniall laws that were unprofitable to lead them to heaven, or what other laws soever, precepts God gave them that were in some respect or other not good for them, statutes in which they could not have life: such Christ might give us now, statutes and precepts that are not good, that might be burthensom or unprofitable, not leading to life. But the laws Christ gives, they are laws leading to life, Ezck. 20.11. Levi. 16.5. Gal. 3.12. statutes and judgements, which if a man do, he shall even live in them. Tis true indeed, by the corruption of our natures, the law may prove to our destruction, Tom. 7.10. the commandment which was ordai­ned to life, I found to be unto death; for sin taking occa­sion [Page 9]by the commandment, deceived me, and by it slew me. Though the law per se of it self leads and is ordained to life, yet the corruption of nature, stirring up the heart to break the law, does thereby ex accidenti and occasionally turn the edge of the law against us to condemne us, which would have been to save us. Rom. 7.12. The law is holy, and just, and good: since Christs laws are holy laws, the end of which is to work holinesse in us; and just laws, which prescribe nothing but what is equall for all to obey; and good laws, setting forth the goodnesse of God to us in them, and winning us to goodnesse by them; they must needs be acknow­ledged laws of life in themselves, such as lead to life if kept, as for that end proposed by Christ, not to lead to our destruction.

2. In working graces in the hearts of his people: Christ may give laws, but if withall hee work not grace in our hearts, if he give not power to keep those laws, we shall never observe them; it is there­fore a second part of his Office as King, to give us grace and strength to do what he proposeth to us to be done. A wicked man, in whose heart Christ has not yet set up his Kingdome, looks upon Christs laws as strange things, as God speaks by the Pro­phet, I have written to them the great things of my law, Hos. 8.12. and they were accounted as a strange thing: such a man looks on Christs laws as strange things that concer­ned him nor, things he neither can, neither hath any will to do: but when Christ comes, as a King, to such a man, he puts an inward love and inclination into his heart to those laws, and a strength to keep them. That is part of the new covenant, which God makes with us, and Christ enables to keep, I will put my [Page 10]lawes into your minds, I [...]r. 31.33. Heb. 8.10. and write them in your hearts. Gods lawes are at first out of the minds of people, they are only written in our books: when Christ comes to us as a King, those lawes he writ with his own finger upon Mount Sinai in tables of stone, he now writes with the finger of his spirit in the tables of our hearts: those laws which he put into the Ark, there to be laid up for ever, he now puts into the Ark of our hearts never to be forgotten. This is the excellency of Christ above Moses: Moses is but the servant of Gods house, Heb. 3.5. Christ the Son is the com­mander in and over the house: Moses sets the lawes before us, Christ over awes and enables the spirit to keep them. Moses prescribes the feare of God to us, Deut. 6.13.17. You shall feare the Lord your God: Christ as a King strikes powerfully a feare into us, Ier. 32.40. I will put my feare into your hearts. Moses commands us to love God, thou shalt love the Lord thy God: Deut. 11.1. Christ enables to love him, Deut 30.6. the Lord thy God will circumcise thy heart to love the Lord thy God with all thy heart, and with all thy soule. [...]. Rom. 2.19. The circumcision of the heart is Gods work, as the circumcision of the flesh is mans. Mo­ses commands to walk in Gods statutes, what does the Lord thy God require of thee, Deut. 10.12. but to feare the Lord, and to walk in all his wayes: but when the spirits of natu­rall men cannot comply with holy laws, Christ enables them, Ezel. 11.29. I will give them one heart, and put a new spirit within them, that they may walk in my statutes, and keep mine ordinances, Eze [...]. [...]6.26. and do them. Christ not only sets the wayes before us, but withall causes us to walk in them, gives us natures suitable and spirits agreeable to those wayes, such as shall delight in them. If we were to do Gods works by mans strength, [Page 11]wee should give but an ill account of our performances: we should have no strength for them, no delight in them: but Christ strengthens us, Phil. 4.13. I can do all things through Christ strengthning me: nay Christ, who works the very works in us, not I, but the grace of God in me. 1 Cor. 15.10. The new man under the new covenant, hath new strengths: as when Sa­muel went to annoint Saul King over Gods people, an employment he might well think too great for himself, Samuel withall told him, that God should turne him into another man: if God turne us into other men, 1 Sam. 10.6. and give us strengths suitable, no works God cals us to shall be difficult to us. God set the Israelites in a troublesome way to Canaan, through the mountains and desarts; but because he withall gave them his cloud by day, and his pillar of fire by night to lead them, they were able to break through all difficulties, and all incumbrances: so long as God gives us his own presence to go before us, and his strengths to enable us, we need not be troubled at the greatnesse or harshnesse of duties. It should be ours, which was St. Augustines resolution, da Domine quod ju­bes, & jube quod vis, so long as God gives strength for duties, let us not be troubled whatever God requires of us.

3. In cherishing the seeds of grace till they bee brought to a further perfection: grace is but small at first, 'tis not with the trees of righteousnesse, as it was with the trees of Paradise, made perfect at once: grace is but like the graine of mustardseed, the least of all seeds, easily kild, like a scintilla, a spark of fire easily quencht. The devill, and the world, and our owne lusts, are the thornes that choak our graces, the stones that hinder their radication, the birds of prey that devoure them, while they are in the seeds: wee have need of an over­ruling [Page 12]power to draw them forth and perfect them. This is a work Christ takes into his own hand; as his hand plants and sowes, so it is his hand that waters and gives the encrease. Mat. 12.20. He will not break the bruised reed, nor quench the smoaking flax, untill he bring forth judgement unto victory: so farre from breaking a bruised sinner, so farre from quenching the heat of grace that once begins to smoak and kindle, that on the other side he will carry up the work by his own speciall strength, he will cherish the seeds of grace, till that holy frame of grace begun in our souls be brought to such a heigth and compleat­nesse, that Gods Kingdom in us shall be victorious over all opposite corruptions.

4. In giving new supplies of his spirit, till he bring his people to glory: 'tis not enough for us to have grace begun, but there must be new supplies of grace continued to us: 'tis not only the sending of an influence from the Sun to the earth, but the continuing of that influence every day, must continue life in the creatures: there must be a preserving power of grace from Christ, as well as a begetting power, Psal. 73.24. as David speaks, Thou shalt guide me with thy counsell, and after receive me to glory. We have need of a continuance of Christs counsell and direction here in the way of grace before we be received to glory. There be many passages of difficulty and danger we meet with in the course of our lives, in which we shall stick, if Christ should not be always by us to carry us thorow. The first grace given us will not perhaps be sufficient to carry us thorough great temptations and great affli­ctions. A child may walk in a smooth way without help, but not in a rugged: the first measures of grace may en­able us to go thorough smooth wayes of Christianity, where little danger or difficulty is: but when it comes [Page 13]to a rugged way, a great triall, a great temptation, wee have then need of new strength. Christ is like other Kings in this, 'tis not enough for him only to conquer, but he must fortifie, and continue garrisons to maintain his conquests. Blessed be God the father of our Lord Iesus Christ, saies St. Peter, who hath begotten us to a lively hope of an inheritance, and who are kept by the power of God, 1 Pet. 1.5. through faith unto salvation. Christ does not only beget us, but also keep us by his own power through faith to salvation.

5. In purifying the heart and subduing our lusts: that's the description of the comming of Christ in his King­dom of grace, he shall come as refiners fire, Mal. 3.2. and as fullers soap: as the fire refines the silver and takes away the drosse, and as the soap rinses out spots and staines, so shall Christ refine and purge his people: Mat. 3.11. he shall baptize with the holy Ghost and fire, and whose fan is in his hand: wash throughly and destroy corruptions even as fire destroys all that stands before it. Christs work while he was upon earth, was exercised much in this, in casting out devils, if I cast out devils by the spirit of God, Mat. 12.28. then is the Kingdom of God come unto you: so it holds still, when the Kingdom of God comes unto us, there will be a casting out devils by the spirit of Christ, sin will be dispossest of its former holds, lust will be subdued in us. When Christ comes into the heart, he comes with the power of a King, and the strongest lusts, the most giant like corruptions shall not stand before him: as David has an expression, Lift up your heads O ye gates, and be lifted up ye ever lasting doores, and the King of glory shall come in: Psal. 24.7. who is this King of glo­ry? the Lord strong and mighty, the Lord mighty in battell. When the King of glory, Christ the glorious King, mighty in battell comes into our hearts, no doores of [Page 14]our lusts shall be able to keep him out. Mich. 7.19. He will subdue all our iniquities; every lust, that it shall not reigne in us: Sin shall not have deminion over you, Rom. 6.14. for ye are not under the law but under grace. If we were only under the law, we should have no power against our lusts; but because we are under grace, under the government of Christ, who rules us by the grace of his spirit; therfore sin shall not have dominion over us, sin shall be subdued under us. Look how a conquering King comes into an ene­mies countrey, he puls down all strong holds, and breaks the power of an enemy: such is the entrance of Christ as King into the heart, there may bee some scattering troops, the Cananites may be left in the land, but all the [...] strong holds are pul'd down, 2 Cor. 10.4. Christ breaks the strength of sin, that it shall not reigne in us.

6. In creating inward peace, and joy, and comfort: it is the office of a King to keep his subjects in a joyfull, a peaceable, a flourishing condition. The Kingdom of God consists not in meat and drink (things externall) but in righteousnesse and peace and joy in the holy Ghost: Rom. 14.17. Christ is first Melchisedec King of righteousnesse, his government a righteous government; and then King of Salem, King of peace, a government accompanied with abundance of inward joy and peace. As peace is that crownes all other blessings, so Christ knowing the excellency of this, and that none could give it but himselfe, did ther­fore, when he was to leave the earth, promise this as a fruit of his Kingly office to leave his disciples this le­gacy of peace, Iob. 14.27. peace I leave with you, my peace I give unto you, it is Christs peace, not the worlds: in mee ye shall have peace: Ioh. 16.33. if Christ speak a word of peace to our harts, if he give us an answer of peace, as Ioseph said to Pha­roah, God shall give Pharoah an answer of peace; then [Page 15]though wee have tribulations in the world, wee shal be of good cheere, wee shall have comfort enough, Christ as King hath overcome the world, and will settle peace in us; that's the expedience of Christs goingfrom us, that he may send us the comforter; it is expedient that I goe away, for if I goe not away, the comforter will not come; Iohn 15.7. but if I depart, I will send him unto you: being in the ad­ministration of his kingdom he sends comfort. There is no having peace, nor joy, nor comfort, but from Christ, who as King is only able to allay all stormes and troubles, which the divell and our owne consciences for sin raise within us. It is with inward peace as it is with the outward, if he give quietnesse, who can make trouble: Iob 34.29. if Christ work quietnesse, if he make a calme in the spi­rit, if he rebuke the winds and the sea, Mat. 14.32. nothing from the world can raise a tempest.

2 Christs reigne over us. Mic. 4.7. Luke 1.33.2 Christ reignes over us: the Lord shall reigne over them in mount Sion, he shall reigne over the house of Iacob. not only in us, but over us; not only in us for his glo­ry, but over us also for our good. This is termed by the Psalmist, a sitting on the right hand of the Father, Psal. 110.1. the Lord said to my Lord, sit thou on my right hand: a phrase to note the actuall administration of his kingdom, that as a king he sits in great power, judging among his enimies and governing his people. And there are also severall acts wherein the exercise of this part of his kingdom over us consists:

First, in suppressing the enemies of the Church: that is the power that God gives to Christ as King of his Church, to rule in the midst of his enimies: Psal. 110.2. and the pro­mise God made to Abraham, Gen. 22.17. that his seed should possesse the gate of his enemies. While Gods people keep covenant with God, they shall be secure, the lilly shall grow up [Page 16] among the thornes: Cant. 2.2. and there shalbe no enchantment a­gainst Iacob, Numb. 23.23. no divination against Israel; Christ settles his Church so strong, that the gates of hell shall never pre­vaile against her, Mat. 16.18. shee may be assaulted and shaken, but never conquered: as the Romans lost some battells, but they never lost a war; Gods Church may have some foyles, but shee shall be alwayes the conquerer in the end. God commands deliverances for his people; thou art my King, Psal. 44.4. O God, command deliverances for Iacob: 'tis the comfort of Gods people to know, so long as Christ stands, 1 Sam. 8.20 his Church shall not fall: the people thought themselves safe when they had a King to fight their bat­tells; so long as we have Christ to fight our battells, we need not feare; if Christ be for us, none can be against us.

Secondly, in bestowing all blessings upon us: in him shall all the nations of the earth be blest: Gen. 22.18. all who are blest, are blest in Christ, who is the King, commanding blessings upon his people; blessings spirituall, blessed be God the Father of our Lord Iesus Christ, Eph 1 3. who hath blest us with all spirituall blessings in Christ: hee the head and fountaine of all spirituall blessings, blessings temporall; as Ioseph was a type of Gods Church, all those blessings which Iacob prophesied should come upon the head of Ioseph, shall through Christ come upon the head of the Church, the blessings of heaven above, the blessings of the deep that lye under, the blessings of the breast, and the blessings of the womb, Gen 49.25. unto the utmost bounds of the everlast­ing hills, they shall be upon the head of Ioseph, upon the head of the Church; and at last, the blessing of eternall glory in heaven, Rev. 1.6. when Christ shall with himselfe make all his people who serve him here, Kings to reigne with him there for ever.

Thirdly, In sanctifying all conditions, and ordering [Page 17]and turning all to the best for his own people: there is no condition, prosperity, adversity, health, sicknes, life, death, but it would be hurtfull to us, if Christ did not sit as King to moderate and sanctifie it to us. Wee know, Rom. 8.28. sayes the Apostle, all things work together for the good of them that love God, who are called according to his purpose; how comes it that all things work together for their good who love God and are the called of God, more then for theirs who love him not, and are not called of him? that affliction is sanctified to the one and not to the other? as S. Aug. saies, you may observe in the same fire the gold sparkles and gathers lustre, abunoigne aurum rutilat & palea sumat. when the stub­ble consumes and vanishes to smoake? because Christ sits as King to order every thing for the best of his own subjects, and to turne every thing for the worst to his enemies; Christ does for us heere as he does for us in heaven; Irgoe to prepare a place for you: Ioh. 14.2. so here 'tis Christs work to prepare places and conditions for his people, to sanctifie every thing to them. As on the one side he curses all to his enemies, I will curse your blessings; Mal. 2.2. there is a secret curse goes along with all those things they count their greatest blessings: so on the other side, he blesses all those things to his children, which they might conceive to be curses to them and to make most against them. Iacob when he saw Ioseph lost, and Simeon left bound in Aegypt, and Benjamin to be carried from him, he strait concluded, all these things are against mee: Gen. 42.36. when yet all made for him, and preservation of himselfe and the life of his family in Aegypt. Gen. 45.5. Ioseph thought his own casting into prison would have proved his ruine for ever; Gen. 39.20. when yet God made it the means of his great­est advancement. The Iewes thought the plot of Haman would have bin their confusion, when yet God so or­dered [Page 18]it as the day intended for their destruction, was turned to them from sorrow to joy, Hest. 9.22. from mourning into a good day; Moses notes it touching Balaams curse, with which Balak King of Moab would have had him curse Israel, Deut 23.5. the Lord thy God turned the curse into a blessing to thee, because the Lord thy God loved thee: if wee be such as God loves, Christ will turne all cursings into bles­sings, all things shall be blest to us, nothing curst to us.

Fourthly, In settling an externall ecclesiasticall po­licy: as Christ is King of his Church, he will have his Church governed in his own way, not according to the fancies and inventions of man. Wee must not deny that to Christ in government of his Kingdom, which wee yeild to all earthly Monarchs in the government of theirs, when Christ, after his resurrection continued for­ty dayes upon earth among his disciples, speaking of the things pertaining to the Kingdom of God; [...] 1.3. wee cannot think he would omit the giving of rules for the fra­ming of the regiment of his Church. And when S. Paul tels the Elders of Ephesus, he had not shunned to declare to them the whole councell of God, Act. 20.27. wee must take it in pur­suance of those directions himself and the rest of the disciples had received from Christ for the government of his Church. What this frame of Church policy is, which hath bin so long in dispute, and is yet sub judice, will be more proper for a Synod then a Sermon to con­sider of. I only hint this, but leave it to that grave con­sultation you have already designed, not doubting your honourable care in hastning that work, which must un­doubtedly conduce much to the advancing and setling Christs Government more exactly among us.

2 2. Reasons of the point. Let us consider the reasons why God would [Page 19]have such a solemne administration of a kingdom by Christ:

First, In respect of Glory that might accrew both to Christ the Son, and to God the father.

In respect of Christ, that he might receive the honour due to his deity, which the work of humiliation might take from him; though he were the true God, Phil. 2.6. equall with the Father; yet taking upon him the forme of a ser­vant, that he might be fitted to humble himselfe to the death of the Crosse; this humiliation made the world, that knew him not, strip him of his glory; they ac­counted him a divell, a glutton, a malefactor, crucified him between two theeves, Objiciunt nos honorem de­ferre homini crucifixo my­sterium hujus rei ignorantes, Iust. Mart. put a crowne of thornes upon his head in derision, and ever after derided the Christi­ans, that they beleived in a crucified God. Christ must now be repayred in his honour; therfore God appoynts him to be King of his Church, that he may be advanced in their eyes who had so much vilified him: the Father judgeth no man, but hath committed all judgment, that is, the dispensation of all government, to the Son, Iohn 5.22. that all men should honour the Son as they honour the Father: as the world vilified him as a malefactor, they might now ac­knowledg him God equall with the Father, and honour him with the same honour, wherewith they honour the Father: greatly exalted because greatly humbled, the stone which the builders refused, 1 Pet. 2.7. is made the head of the corner.

In respect of the Father, that he might have the more glory from such a solemn administration of a kingdom by Christ: as God was more glorified by giving Christ to be a Redeemer, by finding out such a way of saving sinners, where God became man, and two natures, the divine and humane united together, Christ taking flesh and suffering, then if he had saved his peo­ple [Page 20]any other way without Christ: so now, it would bring more glory to God, by exalting Christ as King, and giving him the solemn administration of a Kingdom, then if God should have governed his people in the generall way, as he governs the world. God has highly exalted him, Phil. 2 9, 11. and given him a name above every name, that every tongue should confesse, that Iesus Christ is Lord, to the glory of the Father. That's a main end, why Christ who was first humbled, was after exalted, the glory of the Father; that solemn administration of the Kingdom by Christ brings more glory to the Father.

Secondly, in respect of Gods people; none so fit to be King to any people as such a one, who is allyed to them, and may be the more tender of them: As God gave the precept touching a King for the Israelites, they must choose one from among their brethren: Deut. 17.15. so Christ therefore fittest because our brother, he took our nature upon him, and became Immanuel, God with us, God one of us, of the same flesh and blood with us, tis the same in this, which the Apostle speaks touching the fitnesse of Christ's being made high Priest for us, be­cause having taken our nature, Heb. 5.2. and being compast with in­firmities, he is likely to be the more compassionate to us: 'tis fittest Christ should be our King, that having the same nature with us, and compast about with our in­firmities, he might exercise the more tendernesse to­wards us, as knowing best our frailties and the weak­nesses of our natures; a King of our brethren is fittest for us.

Thirdly, In respect of Gods enemies and ours; the more to awe them, when they shall see him reigning over them, whom they derided; see him glorious in the administration of a kingdom and all power over them, who once crucified, and yet doe daily crucifie him, see [Page 21]Christ King of such whom they persecute; and fight for them and judge their cause, whom they afflict: 'tis said of the wicked of the world, when they see the son of man comming in the cloudes in the day of judgment, they shall mourne; feare him as a terrible judge, Mat. 24.30. ready to take vengeance on them, who have used him so despite­fully: it must needs be the same here, Ipse erit judex, qui sub judice stetit, ut vide­ant impii ejus gloriam, in cu­jus mansuetu­dinem saevie­runt. Prosp. Sent. 337. though in a lesse degree; what can more awe and terrifie wicked people, then to know, Christ reignes, he sits heere as King to observe them, to judge them, to plague them, whose per­son they have so much vilified, whose honour they have so much laid in the dust, whose servants they have so persecuted, whose cause they have so much opposed.

Fourthly, in respect of a suitablenesse betwixt the works of redemption and government: it were unequall Christ should redeem us, and not govern us: unjust, that we should serve any other, then him who hath laid down the ransome for us. There is jus redemptionis in this, he who ransoms a slave, ought to have his service: if Christ while we were slaves of the devill, hath ransomed us and bought us with a price, the price of his own blood, 1 Pet. 1 18. it is equall we should serve him, give him the service, both of our bodies and spirits, because they are now his, 2 Cor. 6.20. and no more our own. It were unequall, we should expect re­demption from him, and yet not yeeld obedience to him: that is the very end of our redemption, Luke 1.72. that wee being delivered out of the hands of our enemies should serve him without feare, in holinesse and righteousnesse before him all the daies of our lives. Here we should take St. Peters rule to Ananias, touching the possession he had sold: Why hast thou kept back part of the price, while it remained unsold, was it not thine owne? it was thine owne, Acts 5.3. thou mightest have done with it as thou pleasedst: but having sold it to God, why dost thou now keep back that which [Page 22]is Gods? while we were our own, we might dispose our selves according to our own wils; but now Christ ha­ving bought us, what right have we to keep back from Christ that which is Christs? if we belong to God by the right of purchase, why should we defraud God of his due? while we were Satans, we might give unto Satan the things of Satan, serve him whose we were: but now being Gods purchase, we ought to give unto God the things of God, serve him whose we are.

Vse 1 If Christ bee King of his Church, let Gods people comfort themselves in this, that Christ reignes, that Christ sits as King among us. The use David makes of this doctrine, Psal. 97.1. The Lord reignes, what then? let the earth rejoyce, let the multitude of the Isles be glad thereof. We that live here in the Isles, have not we a portion in this joy and comfort, that we know Christ is King, and reignes among us; let the earth rejoyce, and the multitude of the Isles be glad. Indeed if Gods people consider, they are but a little flock of kids among many lions, 1 Kings 20, 27. Mat. 10.16. Cant. 2.2. a few sheep among many wolves, a single lilly among many thornes: if they consider, what machinations, what pernicious plots are daily contrived against them: if we had not this to support us, to know Christ is King, that he or­ders all for the best for us, subdues our enemies, protects us from plots of malignant persons, preserves us in the midst of greatest dangers, it might well cast us into de­spaire of ever holding up our heads with comfort. But when we remember that Christ sits as King among us, he is above in heaven, and laughs at the plots of wicked men, Psal. 2.4. the Lord has them in derision: men may be busie in contriving, but Christ is as busie in defeating: here is a glorious beame of comfort breaks in upon us under this notion of Christs being King, his reigning in the midst of his people. Comfortably may we apply that of the [Page 23]Prophet, look upon Sion, the City of our solemnities: Isa. 33.20. thine eyes shall see Ierusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever bee removed, neither shall any of the cords thereof bee broken: but there the glorious Lord will be to us a place of broad rivers; for the Lord is our judge, the Lord is our law giver, the Lord is our King, he will save us. When we look up to Christ, and meditate with our selves, is not Christ our judge, is not he our law-giver, is not he our King? he will save us; we may with comfort look upon Sion the City of our solemnities, and shall see our Je­rusalem againe a quiet habitation. I shewed you before, it is one of the prime acts of Christs Kingly office to preserve his subjects: if we break not covenant with him, he will help us: and why should we not then boldly say, if the Lord be our helper, Heb. 13.6. we will not feare what man can doe unto us: then we feare when we know we have many ene­mies, and few helpers: but if Christ be our King who can help us, why should we feare what man or devill, or powers of darknesse can do unto us.

Vse 2 It informs us in this, how we should live one towards another, as subjects of the same King: the mysticall bo­dy of the Church beares analogy with the politick body of the State: subjects, as they are knit under one head, so they should be of one minde, and have one heart: and that chiefly in three particulars.

First, in love, and keeping communion one with an­other: union with Christ the head, will produce com­munion with the members, we have fellowship one with an­other. 1 Iohn 1.7. There be [...] certaine things which are common among Christian friends: Arist. Pol. l. 2. c. 3. a community in goods, all that beleeved were together, Acts 2.44. Ex substantia familiari fra­tres sumus. Tert ap. adv. gent. c. 39. and had all things common: a community in counsels, contributing helps of advice upon occasions offered: a community in in­telligences, [Page 24]the Churches in the Acts held intelligence together, and the Ecclesiasticall stories tell us, at Lions in France the Saints were wont to send to the Saints in Phrygia, Omnia apud nos indiscreta sunt praeter ux­ores. Tert. ap. adv. gent. c. 34. Occultisse no­tis & insignibus noscunt & a­mant mutuò penè antequ [...]m noverint. Man. Ejusmodi vel maximè dile­ctionis opera­tio notam no­bis inurit penes quosdam, vide, inquiunt, ut in­vicem se dili­gant Christia­ni. Tert ibid. [...]. Clem. Al. paed. l. 3. c. 11. [...] ibid. [...]. Greg. Naz. de Nonna Orat. 11. concerning the affaires of the Church: all things they had common; but especially a communion of conversation, a delight in the society one of another. 'Twas a saying of a Heathen in the primitive times, what strange people these Christians are, they are as well ac­quainted in half an houre as others are in half a yeare. We want this communion among us; we keep com­munion with any kind of people, rather then with the Saints of God. We every day say, we beleeve a commu­nion of Saints, but we make it in our practice rather a chymera then a thing reall; we delight not in it. O this strangenesse and loathnesse to society with good men, it is not agreeable with that heavenly conversation Chri­stians should have. This should be the ligament of Chri­stians society, their relation to Christ, as they are fel­low Citizens of the heavenly Jerusalem, and the hous­hold of God, and knit together under one King. Wee should desire to keep the same company here, we shall doe hereafter in heaven: there our company shall bee God and the Saints; so it should be here. 'Tis true, ci­vill commerce may be kept with all, but we ought to di­stinguish in chusing our companions, that when we die we may only change our place, not our company: if here we enjoy the presence of God, and society of the Saints, our change will be but easie; when we go hence, we go but to have a nearer communion with them.

Secondly, in having a fellow feeling with them of their miseries: every member of the body hath a sense of the injuries the other members suffer. There be cer­tain trees, whose leaves, [...]. Clem. Al. Strom. l. 2. if cut or toucht, the other leaves contract themselves, and for a space hang downe their [Page 25]heads: such an [...] a consent of spirits, as Cle­mens cals it, [...]. Clem. ibid. there should be betwixt all the children of God. If the man, that is in us, be spirituall, that humane affection, which is in us naturally, is turned into a bro­therly affection, as being partakers of the same spirit. Tis said of Hypocrates twins, they laught together, and wept together: as there will bee a rejoycing with them that rejoyce, so there will be a mourning with them that mourne; a contracting our spirits with sorrow, a hang­ing down of the head in sense of our brethrens miseries. Twas the sin of the people for which God threatens them, that they lay upon beds of ivory, and eat the lambs of the flock, and chanted to the sound of the violl, Am. 6.6. and drank wine in bowles, and annointed themselves with chiefe oint­ments; but were not grieved for the afflictions of Ioseph. What nation deeper drencht in this sin, then wee have been? we have long seen our brethren in France, in Ger­many, and now in Ireland wallowing in their blood. Each of those Kingdoms ready to crie out with the Church, was ever sorrow like my sorrow? Is it nothing to you, Lam. 1.12. all ye that passe by? behold and see if there be any sorrow like un­to my sorrow, wherewith the Lord hath afflicted me in the day of his fierce wrath. O, hath not the wrath of God gone over those Countries, like waves rolling one after ano­ther, billow upon billow; the famine after the sword, and the plague after the famine? may not we tell our children, Ioel 1.3. and our children tell their children, and their children an­other generation: that which the palmer worme hath left, hath the locust eaten; and that which the locust hath left, hath the canker worme eaten; and that which the canker worme hath left, hath the caterpiller eaten: have greater judge­ments been recorded to posterity, then have been exe­cuted upon these nations? insomuch as all their plen­ties are devoured: what the sword hath left, the famine [Page 26]has destroyed; and what the famine hath left, the plague has consumed. Are not the judgements upon our bre­thren in Ireland, such as may well make our eares tingle to heare them? Iet. 19.3. doe we not now see them as the afflicted Saints are described, imprisoned, stoned, sawen asunder, slain with the sword, Heb. 11.3 [...]. wandring about upon the cold mountains and desarts naked and starving, at best in sheep-skins and goat-skins, destitute, afflicted, tormented, lying comfortlesse in dens and caves of the earth? wives abused before their husbands faces, virgins deflowred, women with childe ript up, poore infants snacht from their mothers breast, and dasht against the stones: here some lying naked perishing with cold, there others starving with hunger? the land that was as the garden of Eden, now become a barren wildernesse, Ioel. 2.3. that brings forth nothing but thorns to crown Christ with (as St. Chrysostome speaks of the land of Iu­dea) or nothing but monsters of men, that delight to have their hands in the bowels, and bathed in the blood of the Saints of God? everywhere misery, and all the direfull effects of the desolations of warre? this, I say, have wee not long seen? and yet ubi viscera, where are our bowels yearning upon these afflictions of our bre­thren? may I not say, 2 Cor. 6.12. in the Apostles words, are we not straitned in our own bowels? are not our bowels shut up against our brethren? how few of us that leave off any pleasure, or take any the least time more to mourne in private for these afflictions of Ioseph? are we not as wan­ton and full of jollity and good fellowship as formerly, as if these miseries we see upon others did not at all con­cerne our selves? they, who are not sensible of the mi­series of their poor brethren, 'tis a sign they are not sub­jects of the kingdom of Christ. Christ himself hath com­passion upon us, Heb [...].2. who are his members, in our miseries: there is no affliction upon Gods people, but God is af­flicted [Page 27]with them, in all their afflictions he was afflicted; Es. 63.9. Non perdit viscera pia mater ecclesia. Aug. ho. 27. Heb. 13.3. 1 Pet. 3.8. The Church our mother hath bowels of compassion towards her children, and shall we have no sence of our brethrens miseries, not be afflicted in their afflictions? not remember them that are in bonds as bound with them, and them which suffer adversity, as being also in the body? Bee all of one mind, saies the Apostle, having compassion one of another, love as brethren, be pittifull: If we love as bre­thren, we shall have these [...], these bowels of compassion and pitty one towards another, when it is well with them we shall rejoyce, as the people of Roma did for Germanicus, when they heard he was recovered, they went about singing, The City is safe, our Country safe, because Germanicus is safe: Then we shall rejoyce and sing, Our City, our Country, our persons, Salva Roma, Salva patria, salvus est Ger­manicus. we are all in a happy condition, when our brethren and our Religion and the Church of God is in peace, but till that be done, till God make our Ierusalem a quiet habitation, till God lift up the heads of our brethren againe, and give the Gospel a free progresse againe, and make Religion flourish again, and set up the Kingdome of Christ and his Ordinances againe in their beauty and power and purity, in other Nations as well as our owne, we must mourne with them that mourne, and weep with them that weep, and be afflicted in the afflictions of Gods people, if wee be not, it is a signe wee are not members of the same body, nor Subjects of the same King.

3. In relieving their causes and persons with the strength of their owne persons and substance: brethren and fellow-subjects must contribute to the reliefe and deliverance of those who are of the same bloud, and of the same profession with themselves: Wee must doe here, as Iesse said to David, 1 Sam. 17.18. Goe look how thy Brethren [Page 28]fare: Wee should be alwayes eying our Brethren, the people of God, Psal. 41.1. to see how they fare, consider the poore, as the Psalmists expression is, that we may relieve them in their distresses. Gen. 14.14. Abraham ventured his owne person and all his Family, for the redemption of his Brother Lot. Saul and all the Israelites hazarded themselves for their fellowes; the Inhabitants of Iabes Gilead: In the time of persecution, 1 Sam. 11.8. the Disciples, every man according to his ability sent reliefe unto their Brethren which dwelt in Iudaea: Act. 11.29. Nay, the Macedonians went in this beyond their ability, 2 Cor. 8.3. more then their estates would beare; and they that were of the same faith, all that beleeved sold their possessions for the supply of the needs of the rest of the Faith­full: Act. 2.44. and such contributions they used to make in those dayes, that every man had sufficient, neither was any a­mong them that lacked, for as many as were in possession of Lands and houses, sold them, and brought the prices, and laid them downe at the Apostles feet, Act. 4.34. and distribution was made to every man according as he had need. 'Tis not enough to say, wee are all subjects of Christs Kingdome in words, but we must shew it in deeds; otherwise it is but as Saint Iames speakes, a vaine expression, to say to one that is naked and destitute of food, Depart in peace. bee warmed and be filled, Iam. 2.16. and yet not give them those things that are needfull for them: If we serve Christ, wee must love him; if we love Christ, then as he laid downe his life for us, so must wee be content upon a necessity to lay downe our lives for the Brethren; But much more then, whoso hath this worlds goods and sees his brother hath need and shuts up his bowels of compassion from him, how dwelleth the love of God in him? 1. Ioh. 3.16. 'Twill be a sad evidence against us in the day of Judgement if we neither feed the hungry nor cloath the naked, Mat. 25.43. and tis a terrible threat­ning, Iam. 2.1 [...]. hee shall have judgement without mercy who shewes [Page 29]no mercy. Doe not delude thy soule, — Divitias dispergendo pauperibus ab­jecerunt, & talimodo in coelestibus the­sauros tutius condiderunt Aug. prob. ep. 121. in accounting thy selfe a member of Christs body, a Subject of Christs Kingdome, and yet see another member, another Sub­ject perish before thine eyes and not relieve him, but shutst up thy bowels of compassion against him. Clemens tells us of the Elephants, if one fall into a Ditch and cryes out, the next that heares him presently gathers all the Heard and help him out: If any poore brother be in distresse and cannot relieve himselfe, Strom. l. 1. Cyprianus Christianus fa­ctus omnem substantiam suam pauperi­bus erogavit. Hier. the whole So­ciety must doe it. Great are the exigences of our poor Brethren at this time in Ireland, there is Christ naked, and Christ hungry, and Christ in prison, and Christ ficke, Christ in his poor Subjects: Let us cloath Christ and feed Christ, — Reponam hunc thesaurū universum a­pud creatorem liberis autem meis relinquā thesaurum ip­sum creatorem quod cùm dix­isset, erogavit omnia paupe­tibus. Drus. Haeb. Apo. Mat. 21.3. and redeeme Christ out of the hands of his enemies. Let us not now looke upon our Cold with a covetous eye, nor keep it with a griping hand, nor be nice of our persons, when Christ hath need of us and our wealth, as Christ said, when he sent for the Asse, say, The Lord hath need of him, and they will let him goe: When the Lord hath need of our persons, and need of our purses, let us let them goe, be free in the causes of Christ; we are not his Subjects, if we helpe not him nor our fellow-subjects. I know I shall easily have a pardon from you (Honourable and Beloved) if I be an earnest Advocate in these causes of Christ, for which you have shewed your selves already so faithfull and zealous, the Lord reward you for your care; but give me leave onely to put you in remembrance of this, as the Vision appeared to Saint Paul, There stood a man of Macedonia and prayed him, Act. 16.9. come over into Macedonia and helpe us: Christ hath long appeared to you, and called for your help for Ireland; the Lord, I say, will reward you for what helpe you have already afforded them: but I beseech you, let every Fast day wee keepe [Page 30]for them put you in mind of their pressing miseries and their bleeding condition, which now begins againe to be desperate; Let mee say to you in the words of the men of Gibeon to Ioshuah, Iosh. 10.6. Slacke not thy hand from thy servants, come up to us quickly and savt us and helpe us. As Salomon speakes of a word fitly spoken or spoken in season, Prov. 25.11. it is a word upon its wheeles, as the Originall inforces: so it is with a worke, a worke done in season, it is a worke upon its wheeles, an excellent worke, that goes on to purpose.

Vse 3 If Christ be our King, let me then stirre you up in a word of exhortation, to performe the duty of good sub­jects unto Christ, to helpe Christ into his Throne and maintaine him there, and that partly in respect of our selves, partly in respect of others.

1. In respect of our selves, to Crowne Christ in our owne hearts, to set up his Kingdome within our selves the Kingdome of God is within you, to set it up in our hearts; we easily desire Christ a Saviour to save us, but not a King to governe us: Wee are ready to cry out with the Disciples, Mat. 14.30. Lord save us, we perish; but as ready againe to say with the wicked Citizens, Luk. 19.14. We will not have this man to reigne over us. Alas, wee must not expect Christ should be a Saviour, unlesse he be received as a King, as Iephtah answered the Elders of Gilead, Why come you to me now when you are in distresse, Iudg. 21.7.9. if the Lord deliver your enemies before me, shall I be your head? Wee must not fly to Christ onely in the time of our distresse, when our sinnes presse us, and we see the mouth of Hell open to swallow us up, unlesse withall, when Christ hath de­livered us from our spirituall enemies, wee be contented to take him for our head, for our Lord to rule and go­verne us as well as for our Saviour to save us: O let us crowue Christ in our hearts: not doe as the Jewes did, [Page 31]set a crowne of thornes upon his head, but set a Crowne of Gold upon his head, a Crown of Soveraigntie, ac­knowledge him our Lord and King, feare and obey him: Crowne him as Iehoiada and the people crowned King Ioash, 2 King. 11.11, 12. they crowned him and compast him about with their swords in their hands, ready to fight against all his ene­mies: Set up Christ in the throne of thy heart and hold thy sword in thy hand to fight against all Christs enemies, all thy own lusts, thy rebelling affections that fight against Christ the King of thy soule.

2. To help to advance Christs Kingdome in others, to helpe to lift up Christ and to set up his Scepter over all the World. God has promised to give Christ the Nations for his inheritance, and the uttetmost parts of the Earth for his possession: 'tis a great work to bring people into Christ, to set up his Kingdome, so as Christ may come to inherit the Nations, and to possesse the uttermost parts of the Earth, every one must come in to help in this worke. When the Tabernacle was to bee made, every one that was of a willing heart brought his offering, some gold, some brasse, some scarlet, Exod. 35.5. some Goates hayre; every man according to his ability. When the Temple was to be built, every one set to his helping hand, Salomon prepared gold, Hyram sent Cedar Trees, some were hewers in the mountaines, some bearers of burthens, every one contributed according to his qua­lity; it must be so here in the advancing of Christs Kingdome, 'tis the great worke God hath designed us for, every one must set to his helping hand according to his ability, and the meanes and opportunities God pre­sents to him. Christ is King, yet hee hath many ene­mies labour to keep him out of his Throne: 'tis our part to helpe him in.

Christ is ill handled by enemies at home in private [Page 32]contriving plots against him: Act. 5.39. O for some Gamaliels to give seasonable counsell to take men off from plotting against Christ. He is worse handled by enemies abroad in publike, there he is not onely plotted against, but already upon the Crosse, looke into Germany, looke in­to Ireland; we may easily with Thomas beleeve him to be there, we may see the print of his nayles in his hands and in his feete, and may put our fingers into those ghastly wounds are already made in his body and his Members: Mat. 27.59. O for some Iosephs of Arimathea to take him downe from the Crosse. All persons are called in to this worke, People, Ministers, Magistrates, Kings themselves: As they are Monarchs, they are offended if any thing be done against Monarchy; let them bee carefull of Christs Monarchy, he is King of Kings, they are all called in to serve Christ in this Psalme. Vers. 10.11.

Give me leave (Honourable and Beloved) to set be­fore you in a few words three Kingdomes which are maine impediments to the advancement of this King­dome of Christs, the Kingdome of sin, the Kingdome of Satan, and the Kingdome of Antichrist.

1. Rom. 6.12. [...]. The Kingdome of sin: Sin is a King, Let not sinne reigne in your mortall bodies: Let it not play the King a­mong us, beware of suffering any sin to be countenanced among us, suffer not sin to be enacted by any Law nor to receive countenance from misconstruction of Lawes; sinnes may bee committed in secret and none can pre­vent them; but it will lye upon the Magistrates, when publike avouched sinnes are not set against: Idolatry was wont to be in corners and by stealth; how open of late in England, how much justified by many, how ma­ny things pleaded for it? how tollerated in Ireland, even to the destruction of that poore land? how, pub­like drunkennesse and uncleannesse? in Saint Pauls [Page 33]time: they that were drunke, were drunke in the night: 1 Thes. 5.7. that was the modesty of those times, though they went on in a course of sinne, they chose darknesse to cover their sinnes: It is a shame to speake of those things which are done of them in secret, shamefull things, Eph. 5. [...]2. but yet done in secret. How shamelesse are people in these dayes? how are all principles of common modesty, as well as common honesty extinguisht in them? that they commit sinne in the very face of the Sunne, and blush not: a shamelesse generation, that declare their sinnes as Sodom and hide them not: Es. 3.9. a desperate and hope­lesse state of people, that are not onely past feare and sorrow, but also past shame. Ier. 8.i3. Set against this Kingdom of sinne; if Lawes be wanting, let them be made; if made see to the execution; let not sinne reigne among us so open, so uncontrouled: publike sinnes are in the way of a judgement from God: 'Twas a judgement upon David and his house, that his wives should be pro­stituted in the face of the Sun; 2 Sam. 12.1 [...]. Hos. 4.17. and that Ephraim should go after idols and be let alone in their idolatry.

There are three things worthy the consideration, how they may be supprest. 1. The bacchanalia, that numerous issue of Taverns, and Ale-houses, so infinitely degenera­ted from their first institution; that they are become the nests and harbourers of all sin and disorder. 2. The lupa­naria, houses of uncleannesse, cages of uncleane birds. 3. The theatra, theaters and stages, where profannesse and vice is thought to be indeed satyrically whipt and presented, that it might be hated; but is rather so per­sonated and acted, as people become more in love with it. Tis true, it will be hard to finde out waies of suppres­sing these publick places of drunkennesse, uncleannesse, profannesse, which are indeed the seminaries and nurse­ries of all disorders, and the bane of the Church and [Page 34]Common-wealth: Yet certainly, there may be a grea [...] reformation wrought: let them have a place in your thoughts in due time: these are mighty enemies to Christs Kingdom, and Ministers finde unspeakable im­pediments to the progresse of religion and the course of their ministry from these.

Secondly, Eph. 6.12. the kingdom of Satan: Satan is a king, he is the ruler of the darknes of this world: that labours to keep all under a spiritual Aegyptian darknes, that labours to blind the minds of people, in whom the God of this world hath blinded the minds of those that beleeve not: 2 Cor. 4.4. 'tis a mighty policy of Satans against Christs Kingdome, to labour, that people may be kept in ignorance, that dumb dogs may be set up that will never open their mouths to teach knowledge: and that the means may be kept from the Church, that so worthy men may not be brought in, who consider, the Labourer is worthy of his hire. Looke to this, when time shall be, see that there be a candle in eve­ry candlestick that is able to give light, a pastor in every flock that is able to feed: and let there be such encou­ragements as may enable men to go on comfortably and chearfully in the work: there hath been already much said in this argument by others; I shall not need to say more in it.

Thirdly, the kingdom of Antichrist: he is a King, nay a God, who opposeth and exalteth himselfe above all that is called God, 2 Thes. 2.4 so as he as God sitteth in the Temple of God, shew­ing himself that he is God: the oppositions Christs king­dom receives from Popery, are notorious to all: as there was a [...] ver. 6. something that was an obstacle, that hindered the full revelation of the working of the my­stery of iniquity in the Apostles dayes, the Kingdom of the Emperours hindering the advancement of the king­dom of Antichrist: so now Popery, that is a [...] the [Page 35]high and spreading power of the kingdom of Antichrist is a mighty impediment to the enlargement of the king­dom of Christ. The way then to set up Christs King­dom, is to pull downe Antichrists: there is a promise, that Christs shall stand for ever, but Antichrists shall have a fall; and that the raising of Christs to its highest pitch, shall be by the ruines of Antichrists. After the prophecy of the fall of the whore, Rev. 18. Rev. 19. Rev. 20. and the destruction of the beast, followes the description of the glorious Kingdom of Christ. It is with those two Kingdoms, as with the scales in the ballance, when the one goes down, the o­ther goes up: or as it was with the houses of Saul & Da­vid, the house of Saul waxed weaker and weaker, 2 Sam. 3.1. but the house of David stronger and stronger: the Kingdom of Christ goes up by Antichrists going down; that waxeth stron­ger and stronger, as this waxeth weaker and weaker. Be­ware then of the connivence at Popery, tollerations of Idolatry, false worship, downe with these, cast Anti­christ out of his saddle, wherein he has sate too fast a­mong us, that Christ may better get up into his Stirrup, to ride about conquering his enemies: And let all you doe in these particulars, be done.

1. With faithfull resolutions to lay downe all your own ends and interests, and to seek Gods glory: 'twas the Apostles complaint, All men seeke their owne things, Phil. 2.21. but no man the things of Iesus Christ: So tis still, we more seeke our owne things then those that belong to Christ and his Kingdome, this should be the maine aime of e­very of us, whatsoever falls to our selves, to looke to this, to doe our duty to Christ; if that be not propo­sed first as our main end, we shall never prosecute it cor­dially, they are the prime principles of Christianity, to deny our selves and take up the Crosse and follow Christ: Mark. 8.34. If these things be not first resolved on, to lay downe our [Page 36]selves, and to be contented with Christs Crosse, and Christs yoake, and that forme of Christs government, which he has set downe in his Word, and not what our selves fancie, and to suffer what he will have us, and to follow him whether he will carry us, we shall doe little for the setting up of his kingdome, while our thoughts are turn'd wholly on our selvs and our own interests and raising our owne fortunes, wee easily forget Christ and fetting up his Kingdome.

2. With zeale to God; Ratione rerum agendum est, non libidine, Salv. de gub. Rescūre, cau­sa cum causa, ratio cum ra­tione confli­gat, Aug. de util. cred. In causa religi­onis, nobis ni­hil ex arbitrio nostro indul­gere licet, sed nec eligere q od aliquis ex arbi rio suo in duxerit. Teri. not to do things in a formall way only, as willing to comply with the greater and lea­ding part & swim with the stream, & go with the crowd; but to doe every thing you doe out of love and zeale to the cause you take in hand as being Gods cause. When you goe about to reforme the House of God, to doe it, not because you are offended with this or that, or this or that pleases your humour better, but because God is offended with it, or God is pleased with it, that you may say truly, as David and Christ both spake, The zeale of thy house hath eaten me up; not my owne humour, but zeale to Gods glory, and the glory of Gods House, that there is in the heart a Ignis quidam flagran assimi amoris, Aug. Rom. 12.11. Nen me d [...]se­ret Deus si ni­hil fing [...], si of­fi [...]io ducor, si veritatem a­mo, si amici­riam dili­go, si multum metuo ni fallor. Aug de util. [...]red. fire of burning love kindled and flaming in you to God and his cause: When you goe on in any other service to God, to doe it with fervencie, Be fervent in the spirit, serving the Lord: that will go tho­row with the work, God will not forsake you in it, when done, not out of formality, but out of zeale and since­rity to Gods cause.

3. With unity of affections, as minding the same thing; nothing more hinders the advancement of Christs Kingdome and Causes, then divisions among his peo­ple: The wicked unite themselves strongly against Christ, Gebal and Ammon, and Amaleck against Israel; Herod and Pontius Pilate made friends, that they might [Page 37]oppose Christ: The multitudes, all against the Apostles; the Princes set themselves and take counsell together a­gainst the Lord and his anointed; they unite themselves that there may bee no peace to Gods Church. Vnitatem pro­curant, ne pax sit. How should Gods people unite themselves for Christ, and goe on as the Israelites did to revenge the sin of the Benjamites, Knit together as one man; as we pretend to have the same head, Iudges 20.11. and the same causes, so we should have the same heart and the same ends. A Kingdome divided against it selfe cannot stand; if the Subjects of Christs Kingdome be divided, 'tis the way to ruine the cause and pull downe the Kingdome. All the Citizens of the heavenly Jerusalem should be like the Citizens of an earthly City, that is, compacted within it selfe, Ierusalem is a City compacted within it selfe; Psal. 12 [...].3. stand close to one another in honest causes: Psal. 133.1. Gen. 45.24. Exod. 2.13. [...] Acts 2.1. 'Tis pleasant for brethren to dwell together in unity; Brethren must not fall out by the way; Fellowes must not be at variance: The Spirit of God descended upon the Disciples, when they were with one accord together in one place. Peace among our selves is a means to advance righteousnesse in the world, there is a sweet con­junction of these noted in Scripture, Righteousnes and Peace have kissed each other; follow peace and holinesse; Psal. 85.10. Heb. 12.14. Heb. 7.2. [...]. Ciem Al. Str. l. 5 Christ is said to be King of Righteousnesse and King of peace, as 'tis said of Numa, he erected a Temple of Faith and peace; peace among your selves will be a meane the better to advance faith and holinesse in the Church. If we would doe great things for Christ, we must be like-minded, of one accord, Phil. 2.2. of one minde; as division is a work of the flesh, while one sayes I am of Paul; another, I am of Apollos, are ye not carnall? 1 Cor. 3.3. Conc [...]rdia res parvae creseunt discordia mag­nae dilabuntur. Gen. 15.10, 11. Psal. 80.6. so it layes us open to great inconveniences; discord drawes ruine upon great undertakings; the ravenous birds came downe upon Abrahams Sacrifices, when divided. Priam and his sonnes laught at the divisions of the Grecians, Thou makest us a strife unto our Neighbours, and our enemies laugh among themselves. Single Christians may doe something [Page 38]towards the discharge of their duty to God: but there is no noble enterprize to be waded thorow, so as to doe any great matter for the setting up Christs kingdome in the midst of so great enemies, and so great oppositions, if it be not un­dertaken with united strengths of many.

To close this point, I shall adde some few meditations as strong allectives to draw you up, both to crowne Christ in your owne hearts and to help to set up the Kingdome of Christ abroad in the world.

1. The honourablenesse of this subjection to Christ; there is no service to the service of a King; what then to him, who is King of Kings? but further, God will make it an honourable service by stamping a speciall honour up­on them, who in serving God, honour him; Them that honour me, 1 Sam. 2.30. I will honour, 'tis a word out of the mouth of God; if any man serve me, him will my Father honour, 'tis a word out of the mouth of Christ. Ioh. 12.26. And if you put the que­stion, which Ahasuerus put to Haman, What shall be done to the man whom the King will honour? What shall the ho­nour be wherewith Christ will honour those that be his subjects? Rev. 1 6 Ma. 25. Rev. 2.10. the Scriptures tells us, he will make us Kings, and there is a Kingdome provided for them and a Crowne to be set on their heads. What subject has such a Lord? Kings doe much for their Servants, but they never set a Crowne up­on their heads: Pharoah made Ioseph the greatest in the Kingdome, according to thy word shall all the people be ruled; yet he reserved the Soveraignty to himselfe, Ben 41.10. in the Throne I will be greater then thou: but Christ casts his owne Ho­nour upon us, makes us Kings, not to reigne for a yeere, or a day, but to reigne with him for ever and ever: Let the force of this motive be that which Balak put to Balaam, Rev. 22.5. let nothing hinder thee from comming to me, for I will promote thee to very great honour: Num. 22.16. Let nothing keep us from com­ming in to Christ, for hee will promote with very great honor all those who come into this subjection, to become servants of Christ.

2. The profitablenes of this subjection; Iob. 21.15. 'twas the pro­fane question of wicked persons, What is the Almighty that we should serve him, and what profit shall we have if wee pray unto him? And the wicked conclusion of a rebellious peo­ple, It is vaine to serve God, and there is no profit that we have kept his ordinances. Gods people know, Mal. 3.14. there is no such service as the service of Christ, no such promises, 1 Tim. 4.8. no such gaine as in godlinesse, Godlinesse is great gain, and hath pro­mises of this life and of that to come: If ever wee expect things by promise from God, so as to have a blessing in them and not a curse, we must serve Christ in the wayes of godlinesse, that has the promise of this life as well as of that to come. All blessings come, where Christs King­dome comes; Mat. 6.33. [...]. First seeke Gods Kingdome and his righteous­nesse, and all other things shall be added to you: they shall be cast in as an overplus to the bargaine; Behold, my servants shall eat, but ye shall be hungry; my servants shall drink, but ye shall be thirsty; my servants shall rejoyce, but ye shall be ashamed; Es. 65.13. my servants shall sing for joy of heart, but yee shall cry for sorrow of heart, and howle for vexation of spirit. Thats the prehe­minence Gods Servants have above Gods enemies, they have a greater portion of outward blessings even in this life, onely where God for some particular reasons sees fit to alter the course of his ordinary dispensations.

But then further in the life to come, he that is the ser­vant of Christ, receives not only the advantage of his ser­vice here, but withall a glorious reward of it hereafter, hee who hath his fruit unto holinesse, shall have his end ever lasting life. Rom. 6.22.

Let the force of this motive be that which Abner pro­posed to the men of Israel, why they should crowne Da­vid and receive him for their King, because the Lord hath spoken of David, saying, by the hand of my servant David I will save my people Israel out of the hands of the Philistines, 2 Sam. 3.18. and out of the hands of all their enemies: So here, crowne [Page 40]Christ in thy heart, receive him as thy King, labour to ad­vance his Kingdome among others, because God hath said by him hee will save thee and all the Israel of God from their sins, from the Devill, from hell. Set a crowne upon Christs head here in thy heart, he will crowne thee with all temporall blessings in this life, and set a crown of glory, a crown of immortality on thy head in the life to come.

3. The necessity of this subjection to Christ, and of set­ting in to the work of advancing Christs Kingdom in the world, in case we would not be miserable in this life and that to come.

No blessing upon a Land where Religion and Christs Kingdome flourish not; 'twas when Obed Edom entertained the Arke of God, 2 Sam. 6.11. that God blest him and all his house. Re­ligion is the mother of all blessings, like the Heavens, it has an influence upon all things here below; it bindes all blessings together, as it is said of Minerva's Buckler made by Phydias, he wrought it so artificially, that having set his owne name in the midst of it, it could never be taken out, without breaking the whole frame: All blessings are bound up in Religion and the Gospel and Christs go­vernment among us: if you take away these, you break the whole frame of blessings: If the Palladium be once lost, Troy is lost: steale away Christ and the Gospel and Reli­gion from us, we are lost and all blessings lost: Without that we shall have a curse in all we enjoy, I will curse your blessings: Mal. 2.2. God curses those things to us, which we enjoy not in the blessing of the Gospel. Woe to them, sayes God, when I depart from them: Hos. 9.12. If ever Christ depart from us, 'twill be woe to us. When the Arke of Gods presence was taken from the Israelites, then Ichabod, the glory of Israel de­parted: The Arke of Gods presence, 1 Sam. 4.22. his presence in his ordinances, in the Gospel, if that be taken from us, the glo­ry departs from England, no more glory, no more blessing. 'Tis the reason of the dissolution of States and Kingdomes, [Page 41]Religion first fals, before the Common-wealth fals. The Kingdom of Iudah lasted longer then the Kingdom of Is­rael, because Religion and the worship of God was more carefully preserved there. 2 Chro. 26.2. When the messengers of God were mockt, and his words despised, and his Prophets misused; that is, when Religion was wholly decayed, and Gods Kingdom of grace cast down; then God brought a desolation upon the State. The four Monarchies in Nebuchadnezars vision were all to have a fall, because they had nothing of Christs Kingdom in them. There is a necessity for Kingdoms to be subject to the Kingdom of Christ in respect of happinesse in this life.

But further, a necessity for all in respect of the life to come: unlesse we be Christs subjects, we must be Christs enemies, and so shall be miserable everlastingly; bring these mine enemies and slay them before me. Luke 19 27. God will slay ever­lastingly those that are his enemies and will not be his sub­jects. The nation & kingdom that wil not serve thee shal perish. Isa. 60.12.

Indeed, if we could escape Christs wrath, it were not so much, if we did not come under his yoke. But who shall escape his wrath, that lives not under his law? Ezek. 22.14. Can thy heart endure, or thy hands be strong, saith the Lord, in the day that I shall deale with thee? if Christ come to deale with us in wrath, as with his enemies, whose hands can be so strong as to grapple with Christ? what will ye do in the day of visitation and in the desolation, Isa. 10.3. which shall come from farre, to whom will ye flie for help, and where will ye leave your glory? If Christ look upon us as enemies, who can protect us, what shall become of all our glories, what good will they doe us in the last day?

Think upon this, you that feare not God, you that have not yet taken Christ for your King: if thou wilt not suf­fer him now to rule in thee, he will, whether thou wilt or not, rule over thee: and which is best, to chuse a King vo­luntarily, that will rule thee in love, protect thee, blesse [Page 42]thee, crowne thee in heaven; or to have a King serve to thee against thy will, that will rule thee in wrath, and de­stroy thee. Certainly, such a one will Christ be unto thee, if we suffer him not to rule us with a golden Scepter, he will break us with an iron rod. Rev. 19.15. Let this work upon us to take Davids advice, he was a King himselfe, and yet a subject of Christs; Christ was Davids son, and yet he was Davids King: Be wise now therefore, O Kings, be instructed ye Iudges of the earth, Psal. 110.1. serve the Lord with feare and rejoyce with trem­bling; kisse the son, lest he be angry, and ye perish from the way when his wrath is kindled but a little: blessed are all they that put their trust in him. Psal. 2.10, 11, 12 This is true wisdom, if Christ will ho­nour us, blesse us, save us in case we serve him, and certainly destroy us in case we serve him not: then serve the Lord with feare, kisse the son lest he be angry, and ye perish in the way: when his wrath is kindled but a little, they shall finde a blessednesse who serve him and put their trust in him.

Observ. 2 The Kingdome of Christ shall over-top the plots of wicked men, and be establisht firmly, notwithstanding all their oppositions. There are two things God usually does for this end. 1. He prevents the oppositions, that they shall not take effect. or, 2. Though plots may take the effect intended, yet God so turnes them, that out of them shall spring the advancement of Christs Kingdom. See it in the particulars.

First, in the Kingdome of grace within the hearts of Gods people: as temptations are the devils great batte­ries, whereby he labours to overthrow our graces; so God makes those temptations the meanes of improving and perfecting our graces. Rev. 3.10. God not only keeps from the houre of temptation, 1 Cor. 10.13. and in the houre of temptation, but makes temptations the improvers of grace. Peter, and David, and Iob by their trials, and their fals had an improvement in their faith, and repentance, and love, and obedience, and [Page 43]their other graces. It is a generall rule for all trials, by temp­tation as well as affliction, when Gods children are tried, Iob. 23.10. they come forth like gold, more glorious and beautiful in their graces, and more fit for the service of their Master.

Secondly, in the Gospel and Gods truths: a great and effectuall door was opened to S. Paul in preaching the Gospel, 1 Cor. 16.9. though there were many adversaries. The Gospel is the rod of Christs strength sent out of Sion; such a strength as whereby his government shall be set up in the midst of his enimies: we can do nothing against the truth, Psal. 110.2. but for the truth, seems to be a strange paradox: 2 Cor. 13.8. not that mor­rally a man may not oppose Gods truths, many do; but that no opposition shall prevaile, so as to destroy it: Is. 40.8. the grasse withereth, the flower fadeth, but the word of our God shall stand for ever. Obscu­red it may be for a time, like the Sun under a cloud; but it wil in the end break out again, and shine the brighter. Multo­rum impro­bitate depres­sa veri­tas e­mergits Cic. If the devil raise up a Zedekiah, a fals Prophet, to push at truth with horns of iron; God will raise up a Micaiah, a true Prophet, to maintaine it: if the devill raise up an Elymas, a sorcerer, to pervert the good wayes of God, God will raise a Paul, a true Apostle, to stand up in the de­fence of them: if the devill raise up Arius, and Pelagius, and Ne­storius, & other Hereticks, to destroy truths; God will raise up his Athanasius, and Augustin, & other godly champions for the clearing of them. Popery, and Arminianism, and Socinianisme may now overspread the world for a time, as Arianisme once did in Athanasius days, when his complaint was, that the whole world was become Arian: Re. 13.3. so now the world may wonder for a time after the beast, and worship the beast; yet if they be not of God, as no errours are, according to Gamaliels argument, Act. 5.39. they will not stand: errours will be, like a mist, in time dispelled, and the Sun of truth stand firme in the firmament of Gods Church. How oft hath the Gospel enlarged it self by oppositions? the Rulers forbidding the Apostles to preach, made them more bold: Act. 4.29. Act. 8.4. and the dispersion of the Disciples spread the Gospel, they that were scattered abroad went everywhere preaching the word. The three childrens casting into the fiery furnace brought forth that no­table decree for the worship of God. Dan. 3.29.

Thirdly, in Gods people: the state of the Church is indeed various, O [...]scu­ra vide­tur Ec­clesia in tempo­re pe­regri­nation is iuae, Ep 209 like the Moon, sometimes in the full, sometimes in the wane, ofttimes in the change. The Church, saies S. Augustin, is here in her pilgrimage, and is therefore the more obscure. If at somtimes she seem glorious, as she receives influence and light from Christ the Sun; as the Moon, the fuller the Sun shines upon her, the brighter she is; the more the Sun is turned from her, the darker she is; yet at other times she has many obscu­rings. But though she may have lesse glory, she shall never be wholly destroied. Mat. 7.25. The Church is the house founded upon the rock, when the winds blow, and the floods descend, it shall stand, it shall not fall: & as founded upon a rock, so upon the rock of rocks, Christ himself; Mat. 16 18. upon this rock will I build my Church, and the gates of hell shall never prevaile against her. Shake her they may, and give her a wound in some of her members, as now the Church bleeds at one veine in Germany at another in Ireland, at severall veines in severall parts of the world; As Pheti us notes touching the ca­lumnis cast up­on Basil by Phi­lost orgi­us, [...]. Re. 11.11. yet she shall lift up her head again, and shall be healed in her wounds, and like the two witnesses slain in the streets, after a time she shall live again, the spirit of life from God shal enter into her, and great fear shall fal upon them that see her.

Fourthly, see it in Gods cause: whatever is undertaken in Gods cause, though sometime it may seem to faile in particular per­sons, the cause of the poor in perverting of judgement, the cause of religion by the insolence of persecutors and tyrants, yet in other respects it does certainly prevaile.

1. By a retribution of vengeance upon the heads of those, that set to overthrow the cause of God: Abel perished in Gods cause: and yet even in the death of Abel Gods cause prevailed by bringing down vengeance upon Cain the murtherer, the blood of thy brother crieth to me from the ground, Gen, 4.10. and therefore now thou art cursed from the earth. The Martyrs perished in the cause of God, and yet even in their deaths that cause prevailed by bring­ing vengeance upon the persecutors: I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held, and they cried with a loud voice, how long, O Lord [Page 45]holy and true, dost thou not avenge our blood on them that dwell on the earth. Rev. 6.10. Wee need not doubt this prevailing of the cause of God in our neighbouring Kingdom, how ever it may seeme for the time to goe downe in the barbarous and bloudy destru­ction of that poore people, whose bloud cryes so loud from the ground, as God cannot but curse the murtherers; and whose soules under the Altar cry so loud, as God cannot but judge and avenge their bloud on them who have so inhumanely and so unmercifully shed it.

2. By way of improvement; that cause prevails that improves it selfe by the opposition and violence it suffers under. Gods cause, like Sampson, is victorious even then when we think it has received its deaths wound; and like the Camomill, Es. 53.10. Ex. 1.12. Cum du­plicantur lateres, venit Moses. Est. 8.16 Da. 6.26. Ezr. 6.6. it spreads more by being trampled upon; or like the fire, the more it is smothered and kept in by violence for the time, the more for­cible it breaks out and heats afterwards. In shedding the bloud of Christ, the cause of God seemed to suffer; but you know what an improvement it received by it, that bloud was it, that was the fruitfull field of such a seed unto God; 'twas making his soul an offering for sin that made him see his seed. In Egypt the cause of God seem'd to suffer, when the children were commanded to be destroyed and their burthens were doubled, yet we know that decree increased the people, and doubling of their taskes hasted their deliverance. By the oppositions of Haman the cause of God got better footing: And by casting Daniel into the Lions den, God came everywhere to be more feared and worshipt by a publike decree: By the oppositions of Tatnai and Shetherboz­nai the building of Gods house prospered: In burning and tea­ring the martyrs in the primitive times, and in Q. Maries dayes, the cause of God seemd to suffer, yet we know how Martyrdom improves it, the bloud of the Martyrs is the seed of the Church, that is, as the Bishop of Valence To the King of France in a confe­rence at Fountain Bleau. So Tert. ad Scàp. Quisque enim tan tam tole. rantiam spectans, ut aliquo scrupulo percussus & onqui­rere ac­cenditur quid sis in causa Et ubi cogno­verit ve­ritatem ipse statim se­quitur. once explained it; people by seeing the sufferings of the Martyrs, came more to look into and understand that profession then formerly they had done, which made them with so much patience indure such torments, and [Page 46]so at length to imbrace the same; like the generating of the Phoenix, out of the ashes not the egges of the Damme: Out of the ashes of a few Saints multitudes of professours arise.

I shall present you these few grounds of this truth, reasons of the point. to be in­larged in your owne private meditations.

1. The genius of Religion, it is of a flourishing and impro­ving nature: As one said of Anthony that was at oddes with Au­gustus, compound with him, for his genius goes beyond yours: The genius of Religion goes beyond that of all its opposites. It was first in families, after in Cities, and so by degrees spread it self over the world. The image in Nebuchadnezzars vision was smitten by a stone cut out without hands, Dan. 2.34, 35. and the stone that smote the image became a great Mountaine, and fill'd the earth: You have the interpretation of this in the following verses, the Image in its severall parts represented the 4. Monarchies of the world: which should all bee destroyed by a fift Kingdome, which Christ should set up, which should so improve it selfe from a small beginning, as quickly to fill the whole earth, notwith­standing all oppositions made against it.

2. The power of Christ, he is able to set up his colours and his Scepter there where no earthly King dares set his foot. Pritan­notum in acces­sa Ro­manis Joca, Chri­sto verò sub aita 'Twas Tertullians observation, Britaine was a place which the Romanes could not at such a time possesse, and yet it was sub­dued to Christ. Look by what motives people are brought in to Christ, you must needs acknowledge a strong working pow­er above all the strengths of men, done by such contrary wayes to flesh and bloud: If wee will follow Christ, and be heyres of heaven, Wee must deny our selves, and take up our Crosse and suffer persecution and be hated for his name sake, and hate father and mother, &c. and yet by these and the like motives more are brought in to Christ and submit to his Lawes, then by all the rewards could be proposed to them.

3. The course of Gods providence, which shall still uphold it, so as to give it footing more and more every day: though the Revelation be obscure in many things, yet this we may ga­ther [Page 47]out of it clearly, that when the vialls begin to be powred out, the truth shall grow up to the confusion of its enemies; as on the other side, wee see severall effects of Gods providence against the Kingdome of Satan and Antichrist: that where we see the false Religion hath received some blowes, we may assure our selves, a further ruine will certainely follow, as they said of Haman, If Mordecai be of the seed of the Iewes, Hest. 6.13. before whom thou hast begun to fall, thou shalt not prevaile against him, but shalt surely fall before him: If Religion be of the seed of Christ, the daugh­ter of God, false Religions, that once begin to fall, shall not prevaile, but shall surely fall before it.

Vse 1 It discovers the folly of those that set themselves against Gods people and Gods causes; let them take heed what they doe, such set themselves against Christ and his Kingdome and their attempts shall not prosper: Iob 9.4. Hath any man hardned him­selfe against God, and prospered? I must say to such as Abijah did to Ieroboam, Ye think to withstand the Kingdome of the Lord: 2 Chr. 13.8. Let us not thinke we shall be able to withstand the Kingdome of Christ, hee is able to breake through all oppositions, hee can crush his enemies, thou shalt breake them with an iron rod, thou shalt dash them in pieces like a potters vessell: Ps. 2.9. the Lord at thy right hand shall strike thorow Kings in the day of his wrath, Ps. 110.5. Kings that be his enemies. It was part of Moses Song touching the ene­mies of Israel, the people shall heare and bee afraid, Exod. 15.14. sorrow shall take hold on the inhabitants of Palestina, the Dukes of Edom shall be amazed, trembling shall take hold of the mighty men of Moab, the inhabitants of Canaan shall melt away, feare and dread shall fall upon them, for the Lord reignes for ever and ever. Because Christ reignes, such shall be the end of all his enemies, however they may flourish for a time. Oh! feare to oppose Christ in his Gospel, in his people, in his causes. Isa. 45.9 Woe unto him that strives with his Maker, let the potsheards strive with the potsheards of the earth. Let man strive with man, and Prince fight with Prince, that's but dashing one earthen pitcher against another, but let us take heed of ingaging Christ against us, woe to him that [Page 48]strives with Christ; 'tis dangerous setting our selves against his Kingdome, or his people, or his causes, lest as in this mountaine, in Gods Church the hand of the Lord shall rest, so Moab, all the enemies of Christ be troden downe under him, as straw is trodden downe for the dunghill. Isa 2 [...].10

Vse 2 Here's matter of great encouragement to those that with upright hearts side with Christ, and set in to advance his King­dome, they shall prosper in the worke. We must not be trou­bled though we finde great enemies and great oppositions; let us not value religion and the cause of Christ any whit the cheaper, because so much set against. The Romanes held their land about the City of Rome at as deare a rate, when Hanniball besieg'd it, as they did before. Prize Religion as high in times of trouble as in times of peace. Wee must not look only at the present proceedings, our spirits must not rise or fall, onely as wee see a floud or an ebbe in the handling of Gods causes: but consider the end, as David speakes of the upright man, Psal. 31.37. mark his end, the end of that man is peace. Whatever the present condition should prove to bee of Christs Kingdome, yet the end of it will be peace and happi­nesse to Gods people. At Cannae the Romanes went to con­gratulate the Consul that fled from the battaile, because hee signified thereby, that the state of things was not yet so despe­rate, but he durst live: We should not despaire of the state of Gods Church and Religion, though we should see them brought to great straits. It may be we shall not see the prospe­rity of Gods Church in our dayes: yet here's comfort enough, to know the work shall go on: It is a worke in Christs hand, and a worke God takes pleasure in, Isa. 53 10 and the pleasure of the Lord shall prosper in his hand. Rev. 1.16 Christ, who holds the stars in his Right hand, the Angels of his Church, to preserve them, does cer­tainly hold the Church it selfe, for whose good, his Ministers are in his right hand, to preserve her, whatever oppositions be made against her. At Antioch, if I mistake not, the Ecclesi­asticall story sayes, there being an Earth quake, wherby many [Page 49]houses fell, and the people terrified with it; being ready to forsake the city, one had a vision, that he faw a man comming to him, who commanded him to write upon every house, Christus nobiscum, Christ is with us, stay here, and so it ceased: thus we should do, when we consider the tottering estate of religion, remember Christ is with us, be not affrighted, forsake it not, if God be for us, who can be against us? if Christ be in the ship with us, it cannot sink.

But especially it may be high encouragement to you (Honourable and beloved:) you are they that must help up Christ into his Kingdom in the midst of these great oppositions that are now made against it: we the Mi­nisters of God can but encourage & strengthen you, as the Prophet; Hag­gai and Zachary, Gods Prophets were with the Princes helping them: Ezr. 5.2. hel­ping them with their prayers, and helping them with their instructions touching Gods will, and helping them with their exhortations to stirre them up; but the work is chiefly yours, you are to encounter Christs enemies, the sword of justice is put into your hands to cut down all oppo­sitions. If your hearts be upright with God, that your consciences assure you, you seek Gods glory, and the advancement of Christs Kingdom, not your selves, nor your own ends, you have as much encouragement as can be; you go on in a work that shall be carried up against all oppositions. Heb. 11.27. Should visible means faile, yet as there is an invisible God who may be seen by the eye of faith, so there are also invisible means: the power of Christ shall rest upon those that work his works, and stand up faithfully in his causes. Should you be left fewer then you are, yet if you can but resolve, when others forsake Christ, to say truly, Lord we will never forsake thee, and do it; not only say it: some have said it, and yet with Peter gone away and deserted the cause: there is then no reason why you should fear, Christ can work by few as well as by many: Christ, when men faile, will tread the wine-presse alone, when the day of vengeance comes, Isa. 63.3, 4. and the yeare of his redeemed ones comes, then, if there be none to help, his own arme will bring salvation. Do you what you can in a right way for Gods causes & Christs Kingdom; and when you can do no more, stand still and look on with griefe, that you can do no more; and if you can contribute nothing else, yet date lachrymulam, shed a teare: God puts the teares of his people into his bottle, and in his time teares shall be like the water that turnes and drives the wheele; Gods work shall go on, and your teares shall help to drive it on, as well as your noblest works. It was Gods word in a work that met with greater opposition then yours now can: Exod. 14.13. stand still and see the salvation of the Lord. It may be your strengths of the arme of flesh may yet be too great for God to work by: the Lord saveth, not by sword, 1 Sam. 17.47. nor by speare, for the battell is the Lords. Gideon had too many, while he [Page 50]had above three hundred: Iud. 7.4 greatnesse of outward strength ecclipses and darkens the glory of Christs power in saving: when God seeth that his peoples power is gone, Deut. 32.36. then he strikes into the work and more shewes him­self. Let us not limit the holy One of Israel, neither to meanes, nor to times: whether there be many or few that stand up in Gods causes, wee are sure of this, Christ shal reign till he hath put al his enemies under his feet. We look too much on the instruments, 1 Cor. 15.25. & are ready to cry out, if the foun­dations of the earth be shaken, what shall the righteous do? you are they that are our foundations, Ps. 11.3. you the preservers of the fundamental laws of the state and the preservers of the fundamentall laws of the Church; if you be sha­ken, it will indeed be a sad time to Gods righteous people; yet let not that affright us neither, we have a stronger foundation, fundamentum funda­menti, the foundation of the foundations; the head stone of the corner, the rock upon which the Church is built, which shall never be shaken. Goe you on therefore, and let every one faithfully do his duty to Christ and leave the issue to God.

To conclude all; this day is a day of humiliation, and therfore a day of covenanting with God. O that I might now engage you all here present this day in this covenant, to take Christ for your King into your own hearts, and then to set faithfully to this work of undertaking his causes against all those great oppositions which every day shew themselves, when Ieho­jada made the covenant with the Lord, 2 King. 11.17. that the people should be the Lords people, 'twas to this end, that they should undertake the Lords causes against the Lords enemies, for presently they brake downe the house of Baal, and his altar, and his images, and slew Mattan the Priest of Baal be­fore the altar. Let us make such a covenant to be the Lords people, and so to undertake the Lords causes, as Scipio once held the poynt of his sword to the brests of many gallants that were flying out of Italy, and made them sweare upon that sword, that they would not desert the cause: God has great causes now, Christ was never more engaged in great affaires then at this time: O that I might perswade all that professe themselves Gods people, to engage themselves to Christ; to make vowes betwixt God and their own soules upon these sacred truths, this book, never to desert Christs causes, but as faithfull subjects of his Kingdom, doe all they can, not­withstanding all oppositions, to make Christs Kingdom flourish through the world, Iudg. 5.23. and remember Meroz curse upon those that come not to the help of Christ against the mighty. Christ can carry on his work without us: but if we doe not our part, deliverance shall come some other way, as Mord [...]cai told Queen Hester, Est. 4.14. but wee shall be destroyed; the curse will be upon every of us, that set not in every one in his way, and as God calls him to it, to set up Christ in the midst of his enemies.