Rules of tradition and education 60 3 Selfe love and furtherance of private ends 61 4 An Historicall assurance of his being now in glory 66 5 A false and erronious love to his ordinances 68 True love unto Christ is grounded on the Proportion that is in him to our soules 69 True love unto Christ is grounded on the Propriety that our soules have unto him 69 This true love will manifest it selfe 1 In an universall extent to any thing of Christ his Spirit 71 1 In an universall extent to any thing of Christ his Ordinances 71 1 In an universall extent to any thing of Christ his Members 71 2 In a right manner it is love Incorrupt 74 2 In a right manner it is love Superlative 74 2 In a right manner it is love Vncommunicated 74 3 In the genuine effects thereof Vniversall obedience 75 3 In the genuine effects thereof Chearefull suffering 75 3 In the genuine effects thereof Zeale of his glory 76 3 In the genuine effects thereof Longing after his appearance 77 The continuance and limitation of Christs Kingdome 77 The stability of the Church grounded upon An unalterable Decree 79 The stability of the Church grounded upon A free gift of God to Christ. 80 The stability of the Church grounded upon A growing Nature of its owne 81 Papall Monarchy raised upon inevident presumptious 82 The stability of the Church a ground of comfort against the violence of the enimy 89 The present inconsummatenesse of Christs victories over his Enemies with the reasons of it 91 Gods patience hath fixed bounds 93 The wicked shall bee punished by Gods immediate power 98 The easinesse of Christs victorie over his Enemies 108 The folly of nature to Iudge of God or our selves by things in the present 110 The punishment of the wicked bringeth order and beauty on the face of the World 113 What it is to bee under Christs feete 114 Christ suffereth in the sufferings of his Church 115 Christs Triumph over his enemies and the comforts thereof to us 118 Footstoole noteth Shame 122 Footstoole noteth Burden 123 Footstoole noteth Recompence 124 Footstoole noteth Vsefulnesse 126 The Gospell with the Spirit is full of power and strength 135 1 Towards those that are saved in their Conversion 137 1 Towards those that are saved in their Iustification 140 1 Towards those that are saved in their Sanctification 141 1 Towards those that are saved in their Perseverance 142 1 Towards those that are saved in their Comforts 143 1 Towards those that are saved in their Temporall blessings 144 2 Towards those that perish in Convincing them 145 2 Towards those that perish in Affrighting them 150 2 Towards those that perish in Iudging them 151 2 Towards those that perish in Ripening their sinnes 153 2 Towards those that perish in Enraging them 153 2 Towards those that perish in Altering them 155 The Gospell to bee preached with authoritie 156 The Gospell to bee received in the power thereof 157 The Gospell onely able to hold up in extremities 158 No acquaintance with God but in the Gospell 159 The Gospell is not sent in vaine 161 The Gospell with the Spirit is full of glory 162 1 In regard of Author of it 165 The Gospell a mystery unsearchable by humane reason 167 Contempt of the Gospell preached is contempt of Christ in his glory 171 Expect to heare Christ speaking from heaven in his word 173 2 In the promulgation thereof 176 Evangelicall knowledge the measure of grace 179 3 In the matters therin contained 180 His Wisedome Goodnesse Power Grace Kingdome 182 Gods glory can no where bee looked on with comfort but in Christ. 184 4 In ends and purposes for which it serveth 186 To illighten the conscience 187 To bee a ministration of righteousnesse 189 To bee a ministration of life 190 To bee a spirituall Iudge in the heart 191 To bee an abiding ministration 192 To enoble the heart 195 With Magnanimity 196 With Fortitude 198 With Lustre and majesty 200 With Liberty and joy 201 The dispencers of the Gospell are therein to use Libertie 201 The dispencers of the Gospell are therein to use Sinceritie 205 The Gospell to bee received with all honor and acceptation 208 And to bee adorned in a suteable conversation 214 Wee adorne the Gospell of Christ. 1 When wee set it up in our hearts as our onely rule 216 2 When wee walke in fitting obedience thereunto 219 3 When wee continue therein 219 4 VVhen wee hold it in the unitie of the Spirit 221 5 VVhen wee seriously seeke the knowledge of Christ and heaven in it 222 6 VVhen wee make it our onely Altar of refuge in trouble 223 Christ in the ministery of his Gospell is full of care over his Church 228 This care seen in his Love 233 Studie inquisitivenesse 233 Constancy continuance 234 Emptying of himselfe 235 Laying downe his life  Grace and Spirit 236 Preparations for the future  The effects of his care Food 237 The effects of his care Guidance  The effects of his care Health 238 The effects of his care Comfort 239 The effects of his care Protection  The grounds of this care Hee is our Kinsman 240 Hee is our Companion 241 Hee is our Head  Hee is our Advocate 242 Hee is our Purchaser 244 A right Iudgement of God in Christ doth much strengthen faith 245 The Gospell is Christs owne strength 249 Christ then is to bee preached and not our selves 250 With Authoritie 254 With Wisedome 254 With Meeknesse 256 With Faithfulnesse 256 Christ preached is to bee received 257 With Faith 257 With Love 259 With Meeknesse 259 Gods ordination gives life and majesty to his ordinances 260 There is a naturall Theologie no naturall Christianitie 261 Gods Iudgement unsearchable in hiding the Gospell from former ages 262 The Gospell an heavenly invitation unto mercy 263 The Gospell not to bee preached but by those that are sent 264 Three things requisit to an ordinary mission Gods providence casting upon the meanes 265 Three things requisit to an ordinary mission Meete qualification of the person sent Fidelity 265 Three things requisit to an ordinary mission Meete qualification of the person sent Ability 268 Three things requisit to an ordinary mission Ecclesiasticall ordination by imposition of hands 269 The Church of the Iews was the chiefe Metropolitan Church 269 The calling of the gentiles to be Daughters of that Mother Church 271 The Church is the seate of saving Truth 273 The office of the Church concerning Holy Scriptures 275 The stabilitie of the Church with the grounds thereof 278 VVhether the Church may faile 281 VVhether the Church bee alwayes visible 282 Christs Kingdome is a Hated Kingdome 284 Christ hath enemies there where his Kingdome is set up 286 Christs Kingdome stronger than all adverse opposition 287 Christs Kingdome quiet in the mids of enemies 290 The faithfull are Christs owne people By a right of Donation 296 By a right of Purchase 297 By
Sonnes of men the incorruptible and precious bloud of Christ the exceeding great and pretious promises of the Gospell the word of the Grace of God and of the unsearchable riches of Christ. Now it is required of stewards that a man bee found faithfull that hee defraud not Christ of his purchase which is the soules of men nor men of their price and priviledge which is the bloud of Christ that hee neither favour the sinnes of men nor dissemble the truth of God that hee watch because hee is a seer that hee speake because he is an oracle that hee feed because hee is a shepheard that hee labour because hee is a husband-man that hee bee tender because hee is a mother that hee bee carefull because is a father that hee bee faithfull because he is a servant to God and his Church in one word that he bee instant in season and out of season to exhort rebuke instruct to doe the worke of an Evangelist to accomplish and make full proofe of his ministery because he hath an account to make because hee hath the presence of Christ to assist him the promises of Christ to reward him the example of Christ his Apostles Prophets Evangelists Bishops and Martyrs of the purest time who have now their palmes in their hands to encourage him It was Christs custome to enter into their Synagogues on the Sabbath-dayes and to read and expound the Scriptures to the people It was S. Pauls manner to reason in the Synagogues and to open the Scriptures on the Sabbath dayes Vpon Sunday saith Iustin Martyr All the Christians that are in the cities or countries about meete together and after some Commentaries of the Apostles and writings of the Prophets have been read the Senior or President doth by a Sermon exhort the people and admonish them to the imitation and practice of those divine truths which they had heard read unto them And S. Austen telleth us of Ambrose that hee heard him rightly handling the word of God unto the people every Lords day Yea it should seeme by the Homilies of S. Chrysostome that hee did oftentimes preach daily unto the people and therefore wee frequently meete with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yesterday this and this I taught you And Origen intimateth this frequency of expounding the Scriptures in his time if saith hee you come frequently unto the Church of God and there attend unto the sacred Scriptures and to the explication of those heavenly commandements thy soule will be strengthened as thy body with food And our Church in her Ecclesiasticall Constitutions hath provided for the continuance of so faithfull and pious a custome injoining every allowed Preacher to have a Sermon every Sunday in the yeare and in the afternoone besides to spend halfe an houre in Catechizing the yonger and ruder sort in the Principles of Christian Religion The neglect of which most necessary dutie no man can more bewaile nor more urge the necessity thereof than those who looking abroad into the world have experience of more thick and palpable darknesse in the mindes of men concerning those absolutely necessary Doctrines of the passion merits and redemption of Christ and of faith in them than men who have not with their owne eyes observed it can almost beleeve And that too in such places where Sermons have been very frequently preached I will close this point with the asâ—ertion and profession of Holy Austen Nothing saith he is in this life more pleasant and â—asie than the life of a Bishop or Minister if it be perfunctorily and flatteringly executed but then in Gods sight nihil turpius miserius damnabilius and it was his profession that hee was never absent from his Episcopall service and attendance upon any licentious and assumed liberty but onely upon some other necessary service of the Church Touching the abilitie required in the discharge of this great office there are as I conceive two speciall branches thereunto belonging First Learning for the right information of the consciences of men that men may not pervert the Scripture Secondly Wisedome or spirituall prudence for seasonable application of the truth to particular circumstances which is that which maketh a wise builder For this latter it being so various according to those infinite varieties of particular cases and conditions which are hardly reducible unto generall rules I cannot here speake but referre the Reader to the grave pious counsels of those holy men who have given some directions herein For the other two great workes there are which belong to this high calling Instruction of the Scholer Conviction of the Adversarie Vnto the perfection of which two services when wee duly consider how many different parts of learning are requisite as knowledge of the tongues for the better understanding of the holy Scriptures by their originall idiome and emphasis of the arts to observe the connexion and argumentation and method of them of ancient customes Histories and antiquities of the Babylonians Persians Greeks and Romanes without insight whereinto the full meaning of many passages of holy Scripture cannot bee cleerly apprehended of Schoole learning for discovering repelling the subtilty of the adversaries a thing required in a Rhetorician by Aristotle and Quintilian insomuch that Iulian the Apostate complained of the Christians that they used the weapons of the Gentiles against them and threfore interdicted them the use of Schooles of learning Lastly of Histories and Antiquities of the Church that wee may observe the succession of the Professors and Doctrines hereof the originals and sproutings of heresie therein the better to answere the reproaches of our insolent adversaries who lay innovation to our charge I say when wee duly consider these particulars wee cannot sufficiently admire nor detest the saucinesse of those bold intruders who when they have themselves need to bee taught what are the first Principles of the Oracles of God become teachers of the ignorant before themselves have been Disciples of the learned and before either maturity of years or any severe progresse of studies have prepared them boldly leape some from their manuall trades many from their grammar and logick rudiments into this sacred and dreadfull office unto which heretofore the most learned and pious men have trembled to approach To these men I can give no better advice than that which Tully once gave unto Aristoxenus a musitian who would needs venture upon Philosophicall difficulties and out of the principles of his art determine the nature of a humane soule Haec magistro relinquat Aristoteli canere ipse doceat Let them spend their time in the worke which best befits them and leave great matters unto abler men Thirdly and lastly unto this call is requisite the imposition of hands and the authoritative act of the Church ordaining and setting apart and deriving actuall power upon such men of whose fidelity and ability they have sufficient evidence
the Lord is said to be at the Right Hand of his Church 485 Christs enemies kings 487 All praise and honour to bee given unto God for the Power and Office of Christ. 489 Christ is present and prepared to defend his people from their enemies 491 Christ in his appointed time will utterly overthrow his greatest enemies 493 Satans enmitie is in Tempting 494 Satans enmitie is in Accusing 495 How the Spirit of judgement overcommeth corruptions 495 How Christ overcommeth his potent adversaries in the world 498 There is a constituted time wherein Christ will be avenged of his enemies 502 1. VVhen sinne is growne to its fulnesse 503 which is knowne by its Vniversality 504 which is knowne by its Impudence 504 which is knowne by its Obstinacie 504 2. VVhen the Church is throughly humbled and purged 506 3. VVhen all humane hopes and expectations are gone 506 Christs victories are by way of pleading and disceptation 509 A torrent of curses betweene man and Salvation 515 The Necessity of Christs Sufferings 522 The Greatnesse and Nature of Christs Sufferings 521 522 The Power and vertue of Christs Resurrection 524 AN EXPOSITION OF THE HVNDRETH AND TENTH PSALME PSALME 110. vers 1. The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy footstoole CHRIST IESVS the Lord is the Summe and Center of all divine revealed truth neither is any thing to be preached unto men as an object of their faith or necessary element of their salvation which doth not some way or other either meete in him or refer unto him All Truths especially divine are of a noble and pretious nature and therefore whatsoever mysteries of his Counsell God hath been pleased in his Word to reveale the Church is bound in her ministerie to declare unto men And Saint Paul professeth his faithfulnesse therein I have not shunned to declare unto you all the Counsell of God But yet all this Counsell which elsewhere he caâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testimonie of God he gathers together into this one conclusion I determined not to know any thing amongst you that is in my pâ—eaching unto you to make discovery of any other knowledge as matter of consequence or faith but onely of Iesus Christ and him crucified And therefore Preaching of the Word is called preaching of Christ and Ministers of the Word Ministers of Christ and learning of the Word Learning of Christ because our Faith our Workes and our Worship which are the three essentiall elements of a Christian the whole dutie of man and the whole will of God have all their foundation growth end and vertue only in and from Christ crucified There is no fruit weight nor value in a Christian title but only in and from the death of Christ. The Word in generall is divided into the Old and New Testament both which are the same in substance though different in the manner of their dispensations as Moses veild differ'd from himselfe unveild Now that Christ is the substance of the whole New Testament containing the Historie Doctrine and Prophesies of him in the administration of the latter ages of the Church is very manifest to all The old Scriptures are againe divided into the Law and Prophets for the historicall parts of them doe containe either typicall prefigurations of the Evangelicall Church or inductions and exemplary demonstrations of the generall truth of Gods justice and promises which are set forth by way of Doctrine and Precept in the Law and Prophets Now Christ is the summe of both these they waited upon him in his transfiguration to note that in him they had their accomplishment First for the Law hee is the substance of it hee brought Grace to fulfill the exactions and Truth to make good the prefigurations of the whole Law The ceremoniall Law he fulfilled and abolished the morall Law hee fulfilled and established that his obedience thereunto might be the ground of our righteousnesse and his Spirit and grace therewith might bee the ground of our Obedience And therefore it is called the Law of Christ. 2 For the Prophets he is the Summe of them too for to him they give all witnesse He is the Author of their Prophesies they spake by his Spirit and he is the object of their Prophesies they spake of the grace and salvation which was to come by him So that the whole Scriptures are nothing else but a Testimonie of Christ and faith in him of that absolute and universall necessitie which is laid upon all the world to beleeve in his name It is not onely necessitas praecepti because wee are thereunto commanded but necessitas medii too because he is the onely Ladder betweene earth and heaven the alone mediator betweene God and man in him there is a finall and unabolishable covenant established and there is no name but his under heaven by which a man can be saved In consideration of all which for that I haue formerly discovered the Insufficiency of any either inward or outward principle of mans happinesse save only the Life of Christ I have chosen to speake vpon this Psalme and out of it to discover those wayes whereby the Life of Christ is dispenced administred towards his Church For this Psalme is one of the cleerest and most compendious prophesies of the Person and Offices of Christ in the whole Old Testament and so full of fundamentall truth that I shall not shunne to call it Symbolum Davidicum the Prophet Davids Creed And indeed there are very few if any of the Articles of that Creed which we all generally professe which are not either plainely expressed or by most evident implication couched in this little modell First the Doctrine of the Trinitie is in the first words The Lord said unto my Lord. There is Iehovah the Father and My Lord the Sonne and the sanctification or consecration of him which was by the Holy Ghost by whose fulnesse he was anointed unto the Offices of King and Priest for so our Saviour himselfe expounds this word Said by the sealing sanctification of him to his office Ioh. 10.34 35 36. Then wee have the Incarnation of Christ in the word My Lord together with his dignitie and honor above David as our Savior himselfe expounds it Matth. 22.42.45 Mine that is my Sonne by descent and genealogie after the flesh and yet my Lord too in regard of a higher sonship We have also the Sâ—fferings of Christ in that he was consecrated a Priest v. 4. to offer up himselfe once for all and so to drinke of the brooke in the way Wee have his Eluctation and conquest over all his enemies and sufferings his resurrection he shall lift up his head his Ascension and Intercession sit thou on my right hand And in that is comprised his Descent into Hell by S. Pauls way of arguing That he ascended what is it but that hee descended first into the lower parts of the earth Eph. 4.9
Wee have a Holy Catholick Church gathered together by the Scepter of his Kingdome and holding in the parts thereof a blessed and beautifull Communion of Saints The Lord shall send forth the Rod of thy strength out of Sion Rule thou in the midst of thine enemies Thy people shall be willing in the day of thy power in the beauties of holinesse from the wombe of the morning thou hast the dew of thy youth Wee have the last Iudgment for all his enemies must bee put under his feete which is the Apostles argument to prove the end of all things 1 Cor. 15.25 and there is the day of his wrath wherein he shall accomplish that judgment over the heathen and that victorie over the Kings of the earth who take counsell and bandie themselves against him which he doth here in his word beginne We have the Remission of sinnes comprised in his Priesthood for hee was to offer Sacrifice for the remission of sinnes and to put away sinne by the Sacrifice of himselfe Eph. 1.7 He. 9.26 Wee have the Resurrection of the Bodie because he must subdue all his enemies under his feete and the last enemie to bee subdued is death as the Apostle argues out of this Psalme 1 Cor. 15.25 26. And lastly wee haue life everlasting in the everlasting merit and vertue of his Priesthood Thou art a Priest for ever after the order of Melchisedek and in his sitting at the right hand of God whither he is gone as our forerunner and to prepare a place for us Heb. 6.20 Ioh. 14.2 and therefore the Apostle from his sitting there and living ever inferreth the perfection and certaintie of our salvation Rom. 6.8.11 Rom. 8.17 Eph. 2.6 Col. 3.1 2 3 4. 1 Cor. 15.49 Phil. 3.20 21. 1 Thess. 4.14 Heb. 7 25. 1 Ioh. 3.2 The Summe then of the whole Psalme without any curious or artificiall Analysis wherein every man according to his owne conceite and method will varie from other is this The Ordination of Christ unto his Kingdome together with the dignitie and vertue thereof v. 1. The Scepter or Instrument of that Kingly power v. 2. The strength and successe of both in recovering maugre all the malice of enemies a Kingdome of willing subjects and those in multitudes unto himselfe v. 2 3. The Consecration of him unto that everlasting Priesthood by the vertue merit whereof he purchased this Kingdome to himselfe v. 4. The Conquest over all his strongest and most numerous adversaries v. 5 6. The proofe of all and the way of effecting it in his sufferings and exaltation Hee shall gather a Church and hee shall confound his enemies because for that end he hath finished broken through all the sufferings which hee was to drinke of and hath lifted up his head againe Vers. 1. The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy footstoole Here the Holy Ghost beginnes with the Kingdome of Christ which hee describeth and magnifieth â— By his unction and obsignation thereunto The Word or Decree of his Father The Lord said 2 By the Greatnesse of his person in himselfe and yet neernesse in bloud and nature unto us My Lord. 3 By the Glorie power and heavenlinesse of this his Kingdome for in the administration thereof he sitteth at the right hand of his Father Sit thou at my right hand 4 By the Continuance and Victories thereof Vntill I make thy foes thy footstoole The Lord said Some read it certainly or assuredly said by reason of the affinity which the originall word hath with Amen from which it differs onely in the transposition of the same radicall letters Which would afford this observation by the way That all which Gods saies of or to his Sonne is very faithfull true For which cause the Gospell is by speciall Emphasis called The Word of Truth Eph. 1.13 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A faithfull saying worthy of all acceptation 1 Tim. 1.15 Or most worthy to be beleeved and embraced For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being applied unto the Gospell signifie Ioh. 1.12 Ioh. 3.33 Act. 17.11 Being opposite unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.46 But the principall thing here to bee noted is The Decree appointment Sanctification and sealing of Christ unto his Regall Office For the Word of God in the Scripture signifies his Blessing Power Pâ—easure Ordination Man liveth not by bread alone but by every word which proceedeth out of the mouth of God Matth. 4.4 That is by that command which the creatures have received from God to nourish by that Benediction and Sanctification which maketh every Creature of God good unto us 1 Tim. 4.5 Gods saying is ever doing something his words are operative and carry an unction and authoritie along with them Whence we may note That Christs Kingdome belongs to him not by usurpation intrusion or violence but legally by order decree investiture from his Father All Kings raigne by Gods providence but not alwayes by his approbation They have set up Kings but not by mee they have made Princes and I knew it not Amos 8.4 But Christ is a King both by the providence and by the Good will and immediate Consecration of his Father He loveth him hath given all things into his hand Ioh. 3.35 He judgeth no man but hath committed all judgment to his Sonne Ioh. 5.22 That is hath entrusted him with the oeconomie and actuall administration of that power in the Church which originally belonged unto himselfe He hath made him to be Lord and Christ Act. 2.36 Hee hath ordained him to bee Iudge of quicke and dead Act. 10.42 Hee hath appointed him over his owne house Heb. 3.2.6 He hath crowned him put all things in subjection under his feete Heb. 2.7 8. Hee hath highly exalted him and given him a name above every name Phil. 2.9 Therefore hee calleth him My King set up by him upon his owne holy hill and that in the vertue of a solemne decree Psal. 2.6 7. But wee must here distinguish betweene Regnum naturale Christs naturall Kingdom which belongeth unto him as God coessentiall and coeternall with his Father and Regnum oeconomicum his Dispensatory Kingdom as he is Christ the Mediator which was his not by Nature but by Donation and unction from his Father that hee might be the Head of his Church a Prince of Peace a King of Righteousnesse unto his people In which respect he had conferr'd upon him all such meete qualifications as might fit him for the dispensation of this Kingdome 1 God prepared him a Bodie or a Humane nature Heb. 10.5 and by the grace of personall and Hypostaticaâ—l union caused the Godhead to dwell Bodily in him Col. 2.9 2 He anointed him with a fulnesse of his Spirit not such a fulnesse as Iohn Baptist and Stephen had Luk. 1.15 Act. 7.55 which was still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulnesse of a measure or vessel a
in the grave and he that ascended was the same that descended into the lower part of the earth Matt. 28.6 Eph. 4.10 and shall we then defile this nature by wantonnesse intemperance and vile affections which is taken into so indissoluble an unitie with the Sonne of God Christ tooke it to advance it and it is still by his Spirit in us so much the more advanced by how much the neerer it comes to that holinesse which it hath in him We should therefore labour to walke as becommeth those that have so glorious a head to walke worthy of such a Lord unto all well pleasing in fruitfulnesse and knowledge to walke as those that have received Christ and expect his appearing againe Phil. 1.27 Col. 1.10.2.6.3.4 5. Secondly the sitting of Christ on the right hand of God notes unto us the Consummation of all those Offices which hee was to performe here on the earth for our redemption For till they were all finished hee was not to returne to his glorie againe Hee that hath entred into his rest hath ceased from his owne workes saith the Apostle Heb. 4.10 first he was to execute his Office before hee was to enter into his rest Though he were a Sonne and so Iure naturali the inheritance were his owne before yet he was to learne Obedience by the things which hee was to suffer before hee was made perfect againe Heb. 5.8 9. After hee had offered one Sacrifice for sinnes for ever that is after he had made such a compleat expiation as should never need bee repeated but was able for ever to perfect those that are sanctified hee then sate downe on the right hand of God expecting till his enemies bee made his footstoole Heb. 10.12 13 14. This is the argument our Savior useth when hee prayeth to be glorified againe with his Father I have glorified thee on earth or revealed the glorie of thy truth and mercy to thy Church I have finished the worke which thou gavest mee to doe and now O Father glorifie thou me with thine owne selfe c. Ioh. 17.4 5. Hee humbled himselfe saith the Apostle and became obedient to death even the death of the crosse wherefore God hath highly exalted him c. Phil. 2.8 9. Noting unto us the Order of the Dispensation of Christs Offices some were workes of Ministrie and service in the Office of Obedience and suffering for his Church Others were workes of power and Majestie in the protection and exaltation of his Church and those necessarily to precede these He ought to suffer and to enter into his glory Luk. 24.26 46. Necessarily I say First by a Necessity of Gods Decree who had so fore-appointed it Act. 2.23 24. Secondly by the Necessity of Gods Iustice which must first be satisfied by obedience before it could bee appeased with man or in the person of their head and advocate exalt them to his glory againe Rom. 3.25 Rom. 5.10 Rom. 6.6 11. Eph. 2.5 6. Thirdly by the Necessity of Gods Word and will signified in the predictions of the Prophets Luk. 24.46 1 Pet. 1. 10 11. Fourthly by the Necessity of Christs infinite Person which being equall with God could not possibly be exalted without some preceding descent and humiliation That hee ascended saith the Apostle what is it but that hee descended first into the lower parts of the earth Eph. 4.9 Therefore it is that our Savior saith The Spirit should convince the World of Righteousnesse because hee was to goe to the Father and should bee seen here no more Ioh. 16.10 The meaning of it is that the Spirit shall in the Ministery of the Word reveale unto those who are fully convinced of their sinfull condition and humbled in the sense thereof a treasure of full and sufficient Righteousnesse by my obedience wrought for sinners And the reason which is given of it stands thus Our Righteousnesse consists in our being able to stand in Gods presence Now Christ having done all as our suretie here went up unto glory as our head and advocate as the first fruits the Captaine the Prince of life the author of salvation and the forerunner of his people so that his going thither is an argument of our justification by him First because it is a signe that hee hath finished the worke of our redemption on earth a signe that hee overcame death and was justified by the Spirit from the wrongs of men and from the curse of the Law Therefore hee said to Mary after his resurrection Goe tell my Disciples I ascend to my Father and your Father to my God and your God Ioh. 20.17 that is by my death and victory over it you are made my brethren and reconciled unto God againe Secondly because hee hath Offices in heaven to fulfill at the right hand of his Father in our behalfe to intercede and to prepare a place for us to apply unto us the vertue of his death and merits If hee had ascended without fulfilling all Righteousnesse for the Church hee should have been sent downe and seen againe but now saith he you see me no more for by once dying and by once appearing in the end of the world I have put away sin by the Sacrifice of my selfe Heb. 9.26.7.27 Rom. 6.9 10. He was taken saith the Prophet from Prison and judgment to note that the whole debt was payed and now who shall declare his generation That is hee now liveth unto numberlesse generations he prolongeth his dayes and hath already fulfilled Righteousnesse enough to justifie all those that know him or beleeve in him Esai 53.8 10. Thus wee see that Christs deliverance out of prison and exaltation at the right hand of God is an evident argument that he is fully exonerated of the guilt of sinne and curse of the Law and hath accomplished all those workes which he had undertaken for our Righteousnesse And this likewise affords abundant matter both to humble and to comfort the Church of Christ. To humble us in the evidence of our disabilities for if we could have finished the workes which were given us to doe there would have been no neede of Christ. It was weaknesse which made way for Christ. Our weaknesse to fulfill obedience and that weaknesse of the Law to justifie sinners Rom. 5.6 Rom. 8.3 Heb. 7.18 19. All the strength we have is by the power of his might and by his grace Eph. 6.10 2 Tim. 2.1 and even this God dispenceth unto us in measure and by degrees driving out our Corruptions as he did the Canaanites before his people by little and little Exo. 23.30 because while we are here he wil have us live by faith and fetch our strength as we use it from Christ and waite in hope of a better condition and glorifie the patience and forbearance of God who is provoked every day To comfort us likewise First against all our unavoidable and invincible infirmities every good Christian desires to serve the Lord with all his strength desires to be
enriched to be stedfast unmoveable abundant in the worke of the Lord to doe his will as the Angels in heaven doe it yet in many things they faile and have daily experience of their owne defects But here is all the comfort though I am not able to doe any of my duties as I should yet Christ hath finished all his to the full and therefore though I am compassed with infirmities so that I cannot doe the things which I would yet I have a compassionate advocate with the Father who both giveth and craveth pardon for every one that prepareth his heart to seeke the Lord though he be not perfectly cleansed 1 Ioh. 2.2 2 Chron. 30.18 19. Secondly Against the pertinacie and close adherence of our corruptions which cleave as fast unto us as the very powers and faculties of our soule as heat unto fire or light unto the Sunne Yet sure we are that he who forbad the fire to burne and put blacknesse upon the face of the Sunne at midday is able likewise to remove our corruptions as farre from us as he hath removed them from his owne sight And the ground of our expectation hereof is this Christ when he was upon the earth in the forme of a servant accomplished all the Offices of suffering and obedience for us Therefore being now exalted farre above all heavens at the right hand of Majestie and glory he will much more fulfill those Offices of Power which he hath there to doe Which are by the supplies of his Spirit to purge us from sinne by the sufficiencie of his grace to strengthen us by his word to sanctifie and cleanse us and to present us to himselfe a glorious Church without spot or wrinckle He that brought from the dead the Lord Iesus and suffered not death to hold the head is able by that power and for that reason to make us perfect in every good worke to doe his will and not to suffer corruption for ever to hold the members It is the frequent argument of the Scripture Heb. 13.20 21. Col. 2.12 Eph. 1.19 20. Rom. 6.5 6. Rom. 8.11 Thirdly against all those firie darts of Satan wherby he tempteth us to despaire and to forsake our mercie If he could have held Christ under when he was in the grave then indeed our faith would have been vaine we should be yet in our sinnes 1 Cor. 15. 17. But he who himselfe suffered being tempted and overcame both the sufferings and the temptation is able to succor those that are tempted and to shew them mercie and grace to helpe in time of need Heb. 2.17 18. Heb. 4. 15 16. Lastly against death it selfe For the Accomplishment of Christs Office of redemption in his resurrection from the dead was both the Merit the Seale and the first fruits of ours 1 Cor. 15.20 22. Thirdly The sitting of Christ on the right hand of his Father noteth unto us the actuall Administration of his Kingdome Therefore that which is here said sit at my right hand untill I make thine enemies thy footstoole the Apostle thus expoundeth He must raigne till he hath put all enemies vnder his feete 1 Cor. 15.25 And he therefore died and rose and revived that he might be Lord both of dead and living namely by being exalted unto Gods right hand Rom. 14.9 Now this Administration of Christs Kingdome implies severall particulars First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The publication of established Lawes For that which is in this Psalme called the sending forth of the rod of Christs strength out of Sion is thus by the Prophets expounded Out of Sion shall goe forth the Law and the Word of the Lord from Ierusalem Esai 2.3 Mich. 4.2 Secondly The conquering and subduing of subjects to himselfe by converting the hearts of men and bringing their thoughts into the obedience of his Kingdome Ministerially by the word of reconciliation and effectually by the power of his Spirit writing his Lawes in their hearts and transforming them into the image of his word from glorie to glorie Thirdly Ruling and leading those whom he hath thus converted in his way continuing unto their hearts his heavenly voice never utterly depriving them of the exciting assisting cooperating grace of his holy Spirit but by his divine power giving unto them all things which pertaine unto life and godlinesse after he had once called them by his glorious power Esai 2.2 Ioh. 10.3 4. 1 Cor. 1.4 8. Esai 30.21 1 Pet. 2.9 2 Pet. 1.3 Fourthly Protecting upholding succouring them against all temptations and discouragements By his compassion pittying them by his power and promises helping them by his care and wisedome proportioning their strength to their trials By his peace recompencing their conflicts by patience and experience establishing their hearts in the hope of deliverance Heb. 2.17 Ioh. 16.33 1 Cor. 10.13 2 Cor. 1.5 Phil. 4.7 19. Rom. 15.4 Fifthy Confounding all his enemies First Their projects holding up his Kingdome in the midst of their malice and making his truth like a tree settle the faster and like a torch shine the brighter for the shaking Secondly Their Persons Whom he doth here gall and torment by the Scepter of his word constraining them by the evidence thereof to subscribe to the Iustice of his wrath and whom he reserveth for the day of his appearing till they shall be put all under his feete In which respect he is said to stand at the right hand of God as a man of warre ready armed for the defence of his Church Act. 7.56 Fourthly the sitting of Christ on the right hand of God noteth unto us his giving of gifts and sending downe of the Holy Ghost upon men It hath been an universall custome both in the Church and elsewhere in dayes of great joy and solemnitie to give gifts and send presents unto men Thus after the wall of Ierusalem was built and the worship of God restored and the Law read and expounded by Ezra to the people after their captivitie it is said that the people did eate and drinke and send portions Nehem. 8. 10 12. The like forme was by the people of the Iewes observed in their feast of Purim Ester 9.22 And the same custome hath bin observed amongst heathen Princes upon solemne and great occasions to distribute donations and congiaries amongst the people Thus Christ in the day of his Majestie and Inauguration in that great and solemne triumph when he ascended up on high and led captivity captive he did withall give gifts unto men Eph. 4.10 Christ was notably typified in the Ark of the Testament In it were the Tables of the Law to shew that the whole Law was in Christ fulfilled and that he was the end of the Law for Righteousnesse to those that beleeve in him There was the golden pot which had Manna to signifie that heavenly and abiding nourishment which from him the Church receiveth There was the Rod of Aaron which budded Signifying either the miraculous incarnation of Christ in a Virgin or
knowledge of the Lord as the waters cover the sea Esai 11.9 Our Saviour told his Disciples that all things which he had heard of his Father he had made knowne unto them Ioh. 15.15 and yet a little after he telleth them that many other things he had to say unto them which they could not beare till the Spirit of truth came who should guide them into all truth Ioh. 16.12 13. noting that the Spirit when hee came should enlarge their hearts to a capacity of more heavenly wisedome than they could comprehend before For we may observe before how ignorant they were of many things though they conversed with Christ in the flesh Philip ignorant of the Father Ioh. 14.8 Thomas of the way unto the Father Ioh. 14.5 Peter of the necessity of his sufferings Matth. 16.22 The two Disciples of his resurrection Luk. 24.45 all of them of the quality of his Kingdome Act. 1.6 Thus before the sending of the Holy Ghost the Lord did not require so plentifull knowledge unto salvation as after as in the valuations of money that which was plentie two or three hundred years since is but penurie now Secondly in a greater measure of strength for Spirituall obedience They who before fled from the company of Christ in his sufferings did after rejoyce to be counted worthy of suffring shame for his name or as the elegancie of the originall words import to be dignified with that dishonor of Christians Act. 5.41 For suffering of persecution for Christ and the triall of faith by diverse temptations is in the Scriptures reckoned up amongst the gifts and hundred fold compensations of God to his people Mark 10.30 Phil. 1.29 Heb. 11.26 Iam. 1.2 1 Pet. 1.6 7. No man saith our Saviour putteth new wine into old bottles that is exacteth rigid and heavie services of weake and unqualified Disciples and therefore my Disciples fast not while I am amongst them in the flesh But the dayes will come when I shall be taken from them in body and shall send them my holy Spirit to strengthen and prepare them for hard service and then they shall fast and performe those parts of more difficult obedience unto me Matth. 9.15 17. Now farther touching this sending of the Holy Spirit which together with Christs intercession was one of the principall ends of his ascending up unto the right hand of power it may be here demanded why the Holy Spirit was not before this exaltation of Christ sent forth in such abundance upon the Church The maine reason wherof next unto the purpose and decree of God into which all the acts of his wil are to be resolv'd Eph. 1.11 is given by our Savior Ioh. 14.16 Ioh. 16.7 Because he was to supply the corporall absence of Christ and to be another comforter to the Church Of which Office of the Spirit because it was one of the maine ends of his mission and that one of the chiefe workes of Christs sitting at Gods right hand I shall here without any unprofitable or impertinent digression speake a little First then the Spirit is a comforter because an Advocate to his people for so much the word signifies and is else where rendered 1 Ioh. 2.1 Now he is called another comforter or Advocate to note the difference betweene Christ and the Spirit in this particular There is then an Advocate by Office when one person takes upon himselfe the cause of another and in his name pleads it Thus Christ by the Office of his Mediation and intercession is an Advocate for his Church and doth in his owne person in heaven apply his merits and further the cause of our salvation with his Father There is likewise an Advocate by energie and operation by instruction and assistance which is not when a worke is done by one person in the behalfe of another but when one by his counsell inspiration and assistance enableth another to manage his owne businesse and to plead his owne cause And such an Advocate the Spirit is who doth not intercede nor appeare before God in person for us as Christ doth but maketh interpellation for men in and by themselves giving them an accesse unto the Father emboldning them in their feares and helping them in their infirmities when they know not what to pray Eph. 2.18 Heb. 10.15.19 Rom. 8.26 Eph. 3.16 First then the Spirit as our Advocate justifieth our persons and pleadeth our causes against the accusations of our spirituall enemies For as Christ is our Advocate at the tribunall of Gods justice to plead our cause against the severitie of his Law and that most Righteous and undeniable charge of sinne which he layeth upon us so the Holy Spirit is our Advocate at the tribunall of Gods mercie enabling us there to cleere our selves against the temptations and murtherous assaults of our Spirituall enemies The world accuseth us by false and slanderous calumniations laying to our charge things which we never did the Spirit in this case maketh us not onely plead our innocencie but to rejoyce in our fellowship with the Prophets which were before us to esteeme the reproaches of Christ greater riches than the treasures of the world to count our selves happy in this that it is not such low markes as we are which the malice of the world aimeth at but the Spirit of glory and of God which resteth upon us who is on their part evill spoken of 1 Pet. 4.14 Satan that grand accuser of the brethren doth not onely load my sinnes upon my conscience but further endeavoreth to exclude me from the benefit of Christ by charging me with impenitencie and unbeliefe But here the Spirit enableth me to cleere my selfe against the Father of lies It is true indeed I have a naughty flesh the seeds of all mischiefe in my nature but the first means which brought me hereunto was the beleeving of thy lies and therefore I will no longer entertaine thy hellish reasonings against mine owne peace I have a Spirit which teacheth me to bewaile the frowardnesse of mine owne heart to denie mine owne will workes to long and aspire after perfection in Christ to adhere with delight and purpose of heart unto his Law to lay hold with all my strength upon that plaâ—ck of salvation which in this shipwrack of my soule is cast out unto me These affections of my heart come not from the earthly Adam for whatsoever is earthly is sensuall and devillish too And if they be holy and heavenly I will not beleeve that God will put any thing of heaven into a vessell of Hell Sure I am he that died for me when I did not desire him will in no wise cast me away when I come unto him He that hath given me a will to love his service and to leane upon his promises will in mercy accept the will for the deed and in due time accomplish the worke of holinesse which he hath begun Thus the Spirit like an Advocate secureth his clients title against the
of their adoption which is the hansell and earnest of their inheritance and thereby begetteth a lively hope an earnest expectation a confident attendance upon the promises and an unspeakable peace and security thereupon by which fruits of faith and hope there is a glorious joy shed abroad into the soule so ful and so intimately mingled with the same that it is as possible for man to annihilate the one as to take away the other For according to the evidence of hope and excellencie of the thing hoped must needs the joy there from resulting receive its sweetnesse and stability By all this which hath been spoken of the mission of the Spirit in such abundance after Christs sitting at the right hand of God wee should learne with what affections to receive the Gospel of salvation for the teaching whereof this Holy Spirit was shed abroad abundantly on the Embassadors of Christ and with what heavenly conversations to expresse the power which our hearts have felt therin to walke as children of the light and as becommeth the Gospell of Christ to adorne our high profession and not to receive the grace of God in vaine Consider first that the word thus quickned will have an operation either to convince unto Righteousnesse or to seale unto condemnation as the Sunne either to melt or to harden as the raine either to ripen corne or weeds as the Scepter of a King either to rule subjects or to subdue enemies as the fire of a Goldsmith either to purge gold or devoure drosse as the waters of the sanctuary either to heale places or to turne them into salt pits Ezek. 47.11 Secondly according to the proportion of the Spirit of Christ in his word revealed shall be the proportion of their judgment who despise it The contempt of a great salvation and glorious Ministery shall bring a sorer condemnation Heb. 2.2.4 If I had not come and spoken unto them saith our Savior they had not had sinne Ioh. 15.22 Sins against the light of nature are no sins in comparison of those against the Gospell The earth which drinketh in the raine that fals often on it and yet beareth nothing but thornes and briars is rejected and nigh unto cursing Heb. 6.7 8. Thirdly even here God will not alwayes suffer his Spirit to strive with flesh there is a Day of Peace which he calleth our day a day wherein he entreateth and beseecheth us to be reconciled but if we therein judge our selves unworthy of eternall life and goe obstinately on till there be no remedy he can easily draw in his Spirit and give us over to the infatuation of our owne hearts that we may not be cleansed any more till he have caused his fury to rest upon us Ezek. 24.13 We see likewise by this Doctrine wherupon the comforts of the Church are founded namely upon Christ as the first comforter by working our Reconciliation with God and upon the Spirit as another comforter testifying and applying the same unto our soules And the continuall supply and assistance of this Spirit is the onely comfort the Church hath against the dominion and growth of sinne For though the motions of lust which are in our members are so close so working so full of vigor and life that we can see no power nor probabilities of prevailing against them yet we know Christ hath a greater fulnesse of Spirit than we can have of sinne and it is the great promise of the new covenant that God will put his Spirit into us and thereby save us from all our uncleanesses Ezek. 36.27 29. for though we be full of sin and have but a seed a sparkle of the Spirit put into us and upheld and fed by further though small supplies yet that little is stronger than legions of lust as a little salt or leven seasoneth a great lump or a few drops of Spirits strengthen a whole glasse full of water Therefore the Spirit is called a Spirit of judgment and of burning because as one Iudge is able to condemne a thousand prisoners and a little fire to consume abundance of drosse so the Spirit of God in and present with us though received and supplied but in measure though but a smoaking and suppressed fire shall yet breake forth in victory and judgment against all that resist it In us indeed there is nothing that feeds but onely that which resists and quencheth it But this is the wonderfull vertue of the Spirit of Christ in his members that it nourisheth it selfe Therefore sometimes the Spirit is called fire Esai 4.4 Matth. 3.11 and sometimes Oyle Heb. 1.9 1 Ioh. 2.27 to note that the Spirit is nutriment unto it selfe that that grace which we have received already is preserved and excited by new supplies of the same grace Which supplies we are sure shall be given to all that aske them by the vertue of Christs prayer Ioh. 14.16 by the vertue of his and his Fathers promise Ioh. 16.7 Act. 1.4 and by the vertue of that Office which he still beares which is to be the head or vitall principle of all holinesse and grace unto the Church And all these are permanent things and therefore the vertue of them abideth their effects are never totally interrupted Fiftly and lastly this sitting of Christ at the right hand of God noteth his intercession in the behalfe of the whole Church and each member thereof Who is he that condemneth saith the Apostle it is Christ that is dead yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us Rom. 8.34 But of this Doctrine I shall speake more fitly in the fourth verse it being a great part of the Priesthood of Christ. I now proceed to the last thing in this first verse the continuance and Victories of Christs Kingdome in these words untill I make thy foes thy footstoole Wherin every word is full of weight For though ordinarily subdivisions of holy Scripture and crumbling of the bread of life be rather a loosing than an expounding of it yet in such parts of it as were of purpose intended for models and summaries of fundamentall Doctrine of which sort this Psalme is one of the fullest and briefest in the whole Scriptures as in little maps of large countries there is no word wherupon some point of weighty consequence may not depend Here then is considerable the terme of duration or measure of Christs Kingdome Vntill The Author of subduing Christs enemies under him I the Lord. The manner thereof ponam and ponam scabellum Put thy foes as a stoole under thy feete Victory is a relative word and presupposeth enemies and they are expressed in the text I will but touch that particular because I have handled it more largely upon another Scripture and their enmitie is here not described but onely presupposed It shews it selfe against Christ in all the Offices of his Mediation There is enmity against him as a Prophet Enmity against his Truth
his graces unto it Psalm 42.3 105.4 2 Cor. 5.2 2 Tim. 4.8 Phil. 1.23 Cant. 3.1 2. Cant. 5 6-8 Gen. 49.18 Psal. 119.131 Cant. 1.4 2.4 Cant. 7.5 Ion. 14 21-23 Revel 3.20 Having thus by occasion of the enemies of Christ spoken something of the true and false Love which is in the world towards him we now proceed to the particulars mentioned before And the first is the terme of Duration or measure of time in the Text Vntill It hath a double relation in the words unto Christs Kingdome and unto his Enemies As it looks to the kingdome of Christ it denotes both the Continuance and the Limitation of his kingdome The continuance of it in his owne person for it is there fixed and intransient He is a King without successours as being subject to no mortality nor defect which might be by them supplied The kingdome of Christ as I observed is either Naturall as he is God or Dispensatory and by Donation from the Father as he is Mediator and not onely of the former but even of this likewise the Scripture affirmes that it is Eternall It is a kingdome set up by the God of heaven and yet it shall never be destroyed but stand for ever Dan. 2.44 I have set my King upon my holy hill of Sion that notes the unction and donation Psalm 2.6 and in mount Sion where God hath set him hee shall reigne from henceforth even for ever Mic. 4.7 Though hee be a childe borne and a sonne given yet of the encrease of his government and peace there shall be no end upon the throne of David and upon his Kingdome to order it and to establish it with judgement and justice from henceforth for ever and ever Esay 9.6 7. unto the Sonne hee saith Thy throne O God is for ever and ever Heb. 1.8 And here wee must distinguish betweene the substance of Christs kingdome and the forme or manner of administring and dispencing it In the former respect it is absolutely eternall Christ shall bee a head and rewarder of his members an everlasting Father a Prince of peace unto them for ever In the latter respect it shall be Eternall according to some acception that is it shall remaine untill the consummation of all things as long as there is a Church of God upon the earth there shall be no new way of spirituall and essentiall government prescribed unto it no other Vicar Successour Monarch or Vsurper upon his office by God allowed but he onely by his Spirit in the dispensation of his ordinances shall order and over-rule the consciences of his people and subdue their enemies yet he shall so reigne till then as that hee shall then cease to rule in such manner as now hee doth when the end comes hee shall deliver up the kingdome to God the Father and when all things shall be subdued unto him he also himselfe shall be subject unto him that put all things under him that God may be all in all 1 Cor. 15 24-28 He shall so returne it unto God as God did conferre and as it were appropriate it unto him namely in regard of judiciary dispensation and execution in which respect our Saviour saith that as touching the present administration of the Church The Father judgeth no man but hath committed all judgement and hath given authority to execute it unto his Sonne Ioh. 4.22 27. Now Christ governeth his Church by the ministery of his Word and Sacraments and by the effusion of his Spirit in measure and degrees upon his members by his mightie though secret power he fighteth with his enemies and so shall doe till the resurrection of the dead when death the last enemie shal be overcome and then in these respects his kingdome shall cease for he shall no more exercise the offices of a Mediator in compassionating defending interceding for his Church but yet he shall still sit and reigne for ever as God coequall with his Father and shall ever be the Head of the Church his body Thus we see though Christs kingdome in regard of the manner of dispensation and present execution thereof it be limited by the consummation of all things yet in it selfe it is a kingdom which hath neither within the seeds of mortality nor without the danger of a concussion but in the substance is immortall though in regard of the commission and power which Christ had as Mediator to administer it alone by himselfe and by the fulnesse of his Spirit it be at last voluntarily resigned into the hands of the Father and Christ as a part of that great Church become subject to the Father that God may bee all in all Now the grounds of the Constancy of Christs government over his Church and by consequence of the Church it selfe which is his kingdome are amongst others these First the Decree and promise of God sealed by an oath which made it an adamantine and unbended purpose which the Lord would never repent of nor reverse All Gods Counsels are immutable though he may alter his workes yet he doth never change his will but when he sealeth his Decree with an oath that makes their immutability past question or suspition In that case it is impossible for God to change because it is impossible for God to lye or deny himselfe Hebr. 6.18 Now upon such a Decree is the Kingdome of Heaven established Once have I sworne by my Holinesse that I will not lye unto David saith the Lord Psal. 89.35 Once that notes the constancie and fixednesse of Gods promise By my Holinesse that notes the inviolablenesse of his promise as if he should have said Let me no longer be esteemed an Holy God than I keepe immutably that Covenant which I have sworne unto David in my truth Secondly the free gift of God unto his Sonne Christ whereby he committed all power and judgement unto him And Power is a strong argument to prove the Stability of a kingdome especially if it bee on either side supported with wisedome and righteousnesse as the power of Christ is And therefore from his power hee argues for the perpetuitie of his Church to the end of the world All power is given mee in heaven and earth Goe yee therefore and preach the Gospell to all nations and loe I am with you alwayes to the end of the world Matth. 28 18-20 And the argument is very strong and emphaticall for though kingdomes of great power have beene and may be subdued yet the reason is because much power hath still remained in the adverse side or if they have beene too vast for any smaller people to root out yet having not either wisdome enough to actuate so huge a frame or righteousnesse to prevent or purge out those vitious humours of emulation sedition luxury injustice violence and impietie which like strong diseases in a body are in states the preparations and seminaries of mortalitie they have sunke under their owne weight and beene inwardly corrupted by their
the same spirituall truth and power towards the Church therefore all the faithfull who are any where by these multitudes of Preachers taught what the truth is in Iesus doe all by the secret sway and conduct of the same Spirit of Grace whose peculiar office it is to guide his Church in all necessary and saving truth with an admirable consent of heart and unitie of judgement incline to the same end and walke in the same way acknowledging no monarch over their consciences but CHRIST nor any other ministeriall application of his regall power in the Catholike Church but onely by severall Bishops and Pastours who in their severall particular compasses are endowed with as plenary and ample ministeriall power as the Pope and his Consistorie within the See of Rome Secondly that Peter was Prince and Monarch Rocke and Head in this Vniversall Church and that hee alone was custos clavium and all this in the vertue of Christs promise and commission granted unto him Thou art Peter and upon this Rocke will I build my Church feed my sheep feed my Lambs unto thee will I give the Keyes of the kingdome of heaven In which respect Baronius calleth him Lapidem primarium the chiefe stone and againe though Christ saith hee bee the Author and moderator of his Church yet the Princedome and Monarchie hee hath confer'd upon Peter and therefore as no man can lay any other foundation than that which is layd namely Christ so no man can lay any other than that which Christ hath layd namely Peter And it is wonderfull to consider what twigs and rushes they catch at to hold up this their monarchy Because Peter did preach first therfore he is Monarch of the Church By which reasō his monarchie is long since expir'd for his pretended successors scarce preach at all And yet if that may bee drawen to any argument it proves onely that hee was Lapis primus the first in order and in forwardnesse to preach Christ as it became him who had three times denied him but not Lapis primarius the chiefe in dignity and jurisdiction over the rest◠and why should it not bee as good an argument to say that Iames had the dignity of precedence before Peter because Paul first names Iames and then Cephas and that in a place where hee particularly singles them out as pillars and principall men in the Church as to say that Peter hath jurisdiction over Iames and the rest because in their Synods and assemblies hee was the chiefe speaker Because Peter cured the lame man that sate at the gate of the Temple therfore hee is universall monarch By which reason likewise Paul who in the selfe same manner cured a creeple at Lystra should fall into competitiō with Peter for his share in the monarchie But the people there were not so acute disputants as these of Rome for though they saw what Paul had done yet they concluded the dignity and precedence for Barnabas they called him Iupiter and Paul Mercury Againe because Peter pronounced sentence upon Ananias therfore hee is monarch of the universall Church and why Paul should not here likewise come in for his share I know not for hee also passed judgment upon Elimas the sorcerer and we no where finde that hee derived his authority or had any commission from Peter to doe so And surely if by the same Apostolicall and infallible Spirit of Christ which they both immediatly received from Christ himselfe S. Paul did adjudge Elimas to blindnesse by the which S. Peter adjudged Ananias to death I see not how any logick from a parity of actions can conclude a disparity of persons except they will say that it is more monarchicall to adjudge one to death than another to blindnesse Againe because Peter healed the sick by his shaddow therefore Peter is monarch of the universall Church and even in this point Paul likewise may hold on his competition for why is not the argument as good that Paul is Monarch of the Church because the handkerchiefs and aprons which came from his body did cure diseases and cast out Divels as that Peter is therefore monarch because by the overshaddowing of his body the sick were healed But the truth is there is no more substance in this argument for Peters principality than there is for their supposed miraculous vertue of images and relicks of Saints because the shaddow which was the image of Peter did heale the sick for that also is the Cardinals great argument Againe because Peter was sent to Samaria to confirme them in the faith and to lay hands on them that they might receive the holy Ghost and to confound Simon Magus the sorcerer therfore hee is primate of the Catholike Church and hath monarchicall jurisdiction And yet the Pope is by this time something more monarchicall than Peter for he would thinke skorne to bee sent as an Ambassador of the Churches from Rome to the Indians amongst whom his Gospell hath been in these latter ages preached and doubtlesse they would bee something more confirmed than they are by the soveraigne vertue of his prayers and presence But alas what argument is it of monarchie to be sent by others in a message and that too not without an associate who joyned with him in the confirmation of that Church and if the confuting or cursing of Simon Magus were an argument of primacy why should not S. Pauls cursing of Elimas and Hymeneus and Alexander and S. Iohns of Cerinthus be arguments of their primacie likewise Againe because Paul went up to Ierusalem to see Peter therefore Peter was monarch of the Catholick Church And why should not by this argument Elizabeth bee concluded a greater woman than the virgin Marie and indeed the lady of all woman because the blessed Virgin went up into the hill countrie of Iudea and entred into the house of Zacharias and saluted Elizabeth but wee finde no argument but of equality in the Text for hee went to see him as a brother but not to doe homage to him or receive authority from him as a monarch else why went he not up immediately to Ierusalem but staied three years and preached the Gospell by the commission hee had received from Christ alone and how came S. Paul to bee so free or S. Peter to bee so much more humble than any of his pretended successors as the one to give with boldnesse the other with silence and meeknesse to receive so sore a reproofe in the face of all the brethren as many yeares after that did passe betweene them Certainly S. Paul in so long time could not but learne to know his distance and in what manner to speake to his monarch and primate By these particulars wee see upon what sandy foundation this vast and formidable Babel of Papall usurpation and power over the Catholike Church is erected which yet upon the matter is the sole principle of Romish religion upon which all their
dispensation toward one and other the giving of saving knowledge to one people and with-holding it from others was not grounded upon any preceding differences and dispositions thereunto in the people but onely in the Love of God The Lord thy God hath chosen thee to bee a speciall people unto himselfe above all people that are upon the face of the earth The Lord did not set his love upon you nor choose you because yee were more in number than any people for ye were the fewest of all people but because the Lord loved you c. The Lord thy God giveth thee not this good land to possesse it for thy righteousnesse for you art a stiffe-necked people Your Fathers dwelt on the other side of the flood mold time and they served other gods There was no difference betweene them and the Gentiles from whom I gathered them Fiftly that the Gospell was hidden from others in God his owne will and counsell was the cause of it Hee forbad men to goe into the cities of the Gentiles neither were they to goe unto them without a speciall gift and commission The same Beneplacitum was the reason of revealing it to some and of hiding it from others Even so ô father for so it seemed good in thy sight If all these particulars bee true needs must we both admire the inscrutablenesse of Gods judgments towards the Gentiles of old for no humane presumptions are a fit measure of the wayes and severities of God towards sinners And also everlastingly adore his Compassions towards us whom hee hath reserved for these times of light and out of the alone unsearchable riches of his grace hath together with principalities and powers in heavenly places made us to see what is the fellowship of that great mysterie which from the beginning of the world was hidden in himselfe Thirdly in that the Lord doth send forth the Gospell of Christ out of Sion into the world wee may further observe that the Gospell is a Message and an invitation from heaven unto men For for that end was it sent that thereby men might bee invited and perswaded to salvation The Lord sendeth his Sonne up and down carrieth him from place to place he is set forth before mens eyes he comes and stands and calls knocks at their doores and beseecheth them to bee reconciled Hee setteth his word before us at our doores and in our mouths and eares He hath not erected any standing sanctuary or city of refuge for men to fly for their salvations unto but hath appointed Ambassadors to carry this treasure unto mens houses where hee inviteth them and intreateth them and requireth them and commandeth them and compelleth them to come into his feast of mercy And this must needs bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unsearchable riches of grace for mercy pardon preferment life salvation to goe a begging and sue for acceptance and very unsearchable likewise must needs bee the love of sinne and madnesse of folly in wicked men to trample upon such pearles and to neglect so great salvation when it is tendered unto them O what a heavy charge will it bee for men at the last day to have the mercy of God the humility of Christ the entreaties of his Spirit the proclamations of pardon the approches of salvation the dayes the years the ages of peace the ministers of the word the booke of God the great Mysterie of Godlinesse to rise up in judgement and to testifie against their soules Lastly in that the Gospell is sent from God the Dispencers thereof must looke unto their mission and not intrude upon so sacred a businesse before they are thereunto called by God Now this call is twofold Extraordinary by immediate instinct and revelation from God which is ever accompanied with immediate and infused gifts of this wee doe not now speake And Ordinary by imposition of hands and Ecclesiasticall designation Whereunto there are to concurre three things First an Act of Gods providence casting a man upon such a course of studies and fashioning his minde unto such affections towards learning and disposing of him in such Schooles and Colleges of the Prophets as are congruons preparations and were appointed for nurseries and seminaries of Gods Church It is true many things fall under Gods providence which are not within his allowance and therefore it is no sufficient argument to conclude Gods consent or commission in this office because his wisedome hath cast mee upon a collegiate education But when therewithall hee in whose hands the hearts of all men are as clay or wax to bee moulded into such shapes as the counsell of his will shall order hath bended the desires of my heart to serve him in his Church and hath set the strongest delight of my minde upon those kindes of learning which are unto that service most proper and conducent when measuring either the good will of my heart or the appliablenesse of my parts by this and other professions of learning I can cleerly conclude that that measure and proportion which the Lord hath given mee is more suteable unto this than other learned callings I suppose other qualifications herewith concurring a man may safely from thence conclude that God who will have every man live in some profitable calling doth not onely by his providence permit but by his secret direction lead him unto that service whereunto the measure of gifts which he hath conferred upon him are most suteable and proper And therefore secondly there is to bee respected in this Ordinary mission the meet qualification of the person who shall bee ordained unto this ministerie For if no Prince will send a mechanick from his loome or his sheers in an honorable Embassage to some other forraigne Prince shall wee thinke that the Lord will send forth stupid and unprepared instruments about so great a worke as the perfecting of the Saints and Edification of the Church It is registred for the perpetuall dishonor of that wicked King Ieroboam who made no other use of any Religion but as a secondary bye thing to bee the supplement of policie that he made of the Lowest of the People those who were really such as the Apostles were falsly esteemed to be the scumme and offscouring of men to bee Priests unto the Lord. Now the Qualities more directly and essentially belonging unto this office are these two Fidelitie and Abilitie The things saith the Apostle which thou hast heard of amongst many witnesses the same commit thou to Faithfull men who shall bee able to teach others also Wee are stewards of no meaner a gift than the Grace of God and the Wisedome of God that grace which by S. Peter is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manifold Grace and that wisedome which by S. Paul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold wisedome of God Wee are the depositaries and dispencers of the most pretious treasures which were ever opened unto the
and to compose those differences thereabouts which doe so much perplex the world Secondly for those places which in their meaning are easie to be understood but in their excellent and high nature hard to be beleeved as all Articles of faith and things of absolute necessitie are in their termes perspicuous but in their heavenly nature unevident unto humane reason the office of the Church is not to binde mens consciences to beleeve these truths upon her authoritie for wee have not dominion over the faith of men neither are we lords in Christs flock and how shal any scrupulous minde which is desirous to boult things to the bran be secure of the power which the Church in this case arrogates or have any certaintie that this society of men must be beleeved in their religion who will allow the same honor to no society of men but thēselves But in this case the office of the Church is both to labour by al good means to evidence the credibility of the things which are to be beleeved to discover unto men those essentiall and intimate beauties of the Gospel which to spirituall mindes and hearts raised to such a proportionable pitch of capacitie as are suteable to the excellency of their natures are apt to evidence and notifie themselves and also to labour to take men off from dependance on their owne reason or corrupted judgement to worke in their heart an experience of the Spirit of grace and an obedience to those holy truths which they already assent unto with which preparations and perswasions the heart being possessed will in due time come to observe more cleerely by that spirituall eye the evidence of those things which were at first so difficult so then the Act of the Church is in matters of faith an act of introduction and guidance but that which begetteth the infallible and unquestionable assent of faith is that spirituall taste relish and experience of the heavenly sweetnesse of divine doctrine which by the ministery of the Church accompanied with the speciall concurrence of almighty God therewithall is wrought in the heart for it is only the Spirit of God which writeth the Law in mens hearts which searcheth the things of God and which maketh us to know them Thirdly for those places which are difficult rather to be obeyed than to be understood The worke of the Church is to enforce upon the conscience the necessitie of them to perswade rebuke exhort encourage with all authority Which should teach us all to love the Church of Christ and to pray for the peace and prosperity of the walls of Sion for the purity spiritualnesse power and countenance of the Word therein which is able to hold up its owne honour in the minds of men if it be but faithfully published we should therefore studie to maintaine to credit to promote the Gospell to encourage truth discountenance errour to stand in the gap against all the stratagems and advantages of the enemies thereof and to hold the candlestick fast amongst us to buy the truth and sell it not betray it not forsake it not temper it not misguize it not This is to be a pillar to put the shoulder under the Gospell of Christ. And surely though the Papists boast of the word and name of the Church as none more apt to justifie and brag of their sobrietie than those whom the wine hath overtaken yet the plaine truth is they have farre lesse of the nature thereof than any other Churches because farre lesse of the pure service and ministration thereof for in stead of holding forth the Word of life they pull it downe denying unto the people of Christ the use of his Gospell dimidiating the use of his Sacrament breeding them up in an ignorant worship to begge they know not what in all points disgracing the Word of truth and robbing it of its certaintie sufficiencie perspicuitie authoritie purity energie in the minds of men And this is certain the more any set themselves against the light and generall knowledge of the Word of truth the lesse of the nature of the Church they have in them what-ever ostentations they may make of the name thereof The last thing observed in this second verse amongst the regalities of Christ was Imperium his rule and government in his Church by his holy Word maugre all the attempts and machinations of the enemies thereof against it Rule thou in the middest of thine enemies that is Thou shalt rule safely securely undisturbedly without danger feare or hazard from the enemies round about their counsels shall be infatuated their purposes shall vanish their decrees shall not stand their persecutions shall but sow the bloud of Christ and the ashes of Christians the thicker they shall see it and gnash with their teeth and gnaw their tongues and be horribly amazed at the emulation and triumph of a Christians sufferings over the malice and wrath of men The kingdome of Christ is two-fold His kingdome of glory of which there shall be no end when hee shall rule over his enemies and tread them under his feet and his kingdome of grace whereby hee ruleth amongst his enemies by the scepter of his Word And this is the kingdome here spoken of noting unto us that Christ will have a Church and people gathered unto him by the preaching of his Gospell on the earth maugre all the malice power or policie of all his enemies Never was Satan so loose never heresie and darknesse so thicke never persecution so prevalent never the taile of the Dragon so long as to sweepe away all the Starres of heaven or to devoure the remnant of the womans seed The gates of hell all the policie power and machinations of the kingdome of darknesse shall never root out the Vine which the Father hath planted nor prevaile against the body of Christ. His Gospell must be preached till the worlds end and till then he will be with it to give it successe Though the Kings of the earth stand up and the Rulers gather together against the Lord and his Christ yet they imagine but a vaine thing and hee that sitteth in heaven shall laugh them to scorne The grounds of the certainetie and perpetuitie of Christs Evangelicall Kingdome is not the nature of the Church in it selfe consider'd either in the whole or parts for Adam and Evah were a Church at first a people that were under the law of obedience and worship of God and yet they fell away from that excellent condition And the Prophet tels us that except the Lord had left a very small remnant the Church had beene all as Sodom and like to Gomorrah But the grounds hereof are First The Decree ordination and appointment of God Psal. 2.7 Acts 10.42 Hebr. 3.2 and wee know what ever men project the counsell of the Lord must stand Secondly Gods Gift unto Christ Aske of mee and I wil give thee the heathen for thine inheritance c. Ps. 2.8
Thine they were and thou gavest them me Ioh. 17.6 My Father which gave them me is greater than all and none is able to plucke them out of my Fathers hand Ioh. 10.29 Thirdly Gods Oath which is the Seale of his irreversible decree and Covenant with Christ. Once have I sworne by my holinesse that I will not lye unto David His seede shall endure for ever and his Throne as the Sunne before me Psal. 89.35 36. Fourthly Christs owne Purchase and price which he paied for it The Apostle saith Christ died not in vaine and the vertue of his bloud lasteth to the end of the world for as his bloud was shed from the beginning of the world in regard of Gods Decree so doth it continue to the end in regard of its owne merit and efficacie so long as hee sitteth at the right hand of God which must be till the time of the restitution of all things the merit of his bloud shall worke amongst men Fifthly Christs owne Power to keepe inviolable the proprietie he hath gotten My sheepe heare my voyce and I give unto them eternall life and they shall never perish neither shall any man plucke them out of my hand Ioh. 10.27 28. Sixthly the Fathers Command unto his Son This is the Fathers will that of all which he hath given me I should lose nothing c. Ioh. 6.39 Seventhly Christs Love and Care The Church is his Spouse under his Coverture and protection and therefore as hee hath power and office so hee hath delight to preserve it still His Love is better able to helpe than the malice of the enemy is to hurt Eighthly Christs Intercession which is not for the world but for those whom God hath given him out of the world and those he demandeth of his Father who heareth him alwayes in the verture of that Covenant which betweene them was ratified on Gods part by a Promise and Oath and on Christs part by a Merit and Purchase Now Christs Intercession shall last till his returning to judge the world and therefore still he must have a Church for whom to intercede Lastly Christs owne Promise to be with the preaching of his Gospell that is to give it assistance and successe for the gathering together and perfecting of the Saints unto the End of the world Matth. 28.20 Here then may bee answered two great Questions First whether the Church may deficere faile upon the earth or no To which I answere That the Church may bee taken either mystically spiritually and universally And in that sense it can never faile but there must bee upon the earth a true Church of Christ not onely certitudine eventus by the certainety of the event which is on all sides agreed but certitudine causa too by a certaintie growing out of those irresistible causes upon which the being of the mysticall body of Christ on the earth dependeth Or it may be considered particularly in the severall parts and places of the world where the Gospell is planted and hierarchically and politically denoting a company of men professing the faith of Christ and reduc'd into a quiet peaceable composed and conspicuous governement and so wee affirme that there is no Church in the world so safe but that it may deficere faile and be extinguished out of its place The Church of the Jewes did and after them any may Else the Apostles argument even to the Roman Church it selfe which was then a famous Church throughout the world and of that passage in the Apostle Baronius makes a long boast were very weake when à majori ad minus hee thus argueth Be not high-minded but feare for if God spared not the naturall branches take heed lest he also spare not thee Thus we finde the ten tribes in their apostacie till they became Lo-ammi to be no more a people and their brethren after fall in their condition Wrath saith the Apostle is come to the uttermost upon them And hee telleth us that the man of sinne the Sonne of perdition should be revealed by Apostacie to note unto us that Antichrist was to be generated out of the corruption or falling away of some eminent Church and that by a mysterious and insensible declination A second question which may be made is this that since the Church doth not totally faile from off the earth whether that which remaineth thereof be alwayes visible To which wee answere That if wee take the Church for the spirituall and mysticall body of Christ which is indeed the House of God so it is in a sort still invisible because the qualities and principles which constitute a man in the body of Christ as Faith and the Spirit of Grace are invisible things Seene indeed they may be by an eye of Charitie in their fruits but not by an eye of certainety in their owne infallible being Secondly if wee take the Church for a company of men professing the true Doctrine of Christ wee answere that take the men in themselves so truly professing and impossible it is but their faith should shew it selfe in the fruits thereof for the kingdome of Christ is in the heart like leaven which will manifest it selfe in the whole lumpe and so we can in all even the worst ages of the Church shew some who have witnessed the truth against that deluge of ignorance errour and idolatry which had invaded the world like gray haires here and there mingled on a blacke head as if you single out fire from the ashes it will be seene by its owne evidence though it may be so raked up that it is not observed But then if we speake of these men in aggregato as concurring to make up a distinct external body or Church so we say that the professors of the truth may be so few and they persecuted traduced suppressed cried downe driven into the wildernesse without any apparant separated conspicuousnesse and governement of its owne as in the time of Constantius the emperour the publike professors of the Divinitie of Christs person against the damnable heresie of the Arrians were used as that in this sense we may justly denie the Church to have beene alwayes visible that is The few true professors of Christ in power and puritie to have had a free open uncontroled distinct ecclesiasticall body of their owne notoriously and in conspectu hominum different from that tyrannicall and pompous hierarchie under which they suffered for though Christ rule yet it is in the midst of his enemies and the enemies may be so many and Christs subjects in whom he rules so few that the corne may be invisible for the abundance of weeds amongst which it growes though in it selfe very apt to be seene And this giveth a full answer to that Question where Our Church was before the late Reformation began by Luther for that Reformation did not new-make the Church but purge it And that it stood in need of purging the Papists themselves were
his race shall the succession increase and armies of the Church of God bee continually supplied The words thus unfolded doe containe in them a lively Character of the subjects in Christs spirituall Kingdome Described first by their Relation to him and his propriety to them Thy People Secondly by their present condition intimated in the word Willing or Voluntaries and if wee take Thy People and Armies for Synonymous termes The one notifying the order and quality of the other expressed in the Text and that is to bee military men Thirdly by their through and universall resignation subjection and devotednesse unto him For when he conquereth by his word his conquest is wrought upon the wills and affections of men Victorque volentes Per populos dat jura Thy people shall bee willing The ground of which willingnesse is further added for so chiefly I understand those words The Day of thy Power So that the willingnesse of Christs subjects is effected by the power of his grace and Spirit in the revelation of the Gospell Fourthly By their honorable attire and military robes in which they appeare before him and attend upon him In Beauties of Holinesse or in the various and manifold graces of Christ as in a garment of diverse colours Fiftly and lastly by their age multitudes and manner of their birth They are the Dew of the morning as many as the small drops of dew and they are borne to him out of the wombe of the morning as dew is generated not on the earth but in the aire by a Heavenly calling and by the shining of the morning-starre and day-spring upon their consciences Yee are all the Children of light saith the Apostle and the Children of the day wee are not of the night nor of darknesse 1 Thess. 5.5 I said before that I approve not the mincing and crumbling of Holy Scriptures Yet in these parts of them which are written for models and summaries of Christian Doctrine I suppose there may bee weight in every word as in a rich Iewell there is worth in every sparkle Here then first wee may take notice of Christs Propriety to his people Thy people All the Elect and Beleevers doe belong unto Christ. They are His People They are his Owne sheepe There is a mutuall and reciprocall propriety between him and them I am my beloveds and my beloved is mine His desire is towards mee His I say not as hee is God onely by a right of inseparable dominion as wee are his creatures For all things were created by him and for him And hee is over all God blessed for ever Nor his onely as hee is the first-borne and the heire of all things In which respect hee is Lord of the Angels and God hath set him over all the workes of his hands But as he is the mediator and head in his Church In which respect the faithfull are his by a more peculiar propriety Wee are thine thou never barest rule over them they were not called by thy name The Devils are his Vassals The wicked of the world his prisoners The faithfull onely are his subjects and followers His Iewels his Friends his Brethren his Sonnes his Members his Spouse His by all the relations of intimatenesse that can bee named Now this Propriety Christ hath unto us upon severall grounds First by Constitution and Donation from his Father God hath made him Lord and Christ. Hee hath put all things under his feete and hath given him to bee Head over all things to the Church Aske of mee and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession Behold I and the Children whom thou hast given mee Thine they were and thou gavest them to mee For as in regard of Gods Iustice we were bought by Christ in our redemption so in regard of his love wee were given unto Christ in our election that hee might redeeme us Secondly by a right of purchase treaty and covenant betweene Christ and his Father For wee having sold away our selves and being now in the enemies possession could not bee restored unto our primitive estate without some intervening price to redeeme us Therefore saith the Apostle hee was made under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee might Buy out those that were under the Law And againe yee are Bought with a price Hee was our surety and stood in our stead and was set forth to declare the righteousnesse of God God dealt in grace with us but in justice with him Thirdly by a right of conquest and deliverance Hee hath plucked us out of our enemies hands hee hath dispossessed and spoiled those that ruled over us before he hath delivered us from the power of Satan and translated us into his owne Kingdome wee are his free men hee onely hath made us free from the Law of sinne and death and hath rescued us as spoiles out of the hands of our enemies and therefore wee are become his servants and owe obedience unto him as our Patron and deliverer As the Gibeonites when they were delivered from the sword of the children of Israel were thereupon made hewers of wood and drawers of water for the congregation So wee being rescued out of the hands of those tyrannous Lords which ruled over us doe now owe service and subjection unto him that hath so mercifully delivered us Being made free from sinne saith the Apostle ye become the Servants of Righteousnesse And wee are delivered from the Law that being dead wherin we were held that wee should serve in newnesse of Spirit And againe Hee died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe Fourthly by covenant and stipulation I entred into covenant with thee and thou becamest mine Therefore in our Baptisme we are said to bee Baptized into Christ and to put on Christ and to bee Baptized into his name that is wholy to consecrate and devote our selves to him as the servants of his family Therefore they which were Baptized in the ancient Church were wont to put on white rayment as it were the Liverie and Badge of Christ a Testimony of that purity and service which therein they vowed unto him And therefore it is that wee still retaine the ancient forme of vow promise or profession in Baptisme which was to renounce the Devill and all his works the world with the pompe luxury and pleasures thereof And this is done in a most solemne and deliberate manner by way of answere to the question and demand of Christ. For which purpose S. Peter calleth Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Answere or the interrogative triall of a good conscience towards God Hee that conformeth himselfe to the fashions and setteth his heart upon the favors preferment empty applause and admiration of the world that liveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
due to the Ministers of the Gospell by a Law of Iustice. It is a wrong and foolish Apologie to pretend the punishment for the continuance of the fault The poverty of many men is doubtlesse a just recompence for their neglect of the honor of the Gospell For God hath ever severely punished the contempt and dishonor done to his messengers 2 Chron. 16.10.12 2 Chron. 24 21-25 2 Chron. 26.19 20. 2 Chron. 36.16 17. Wheras on the other side doe thou deale faithfully with God fulfill to thy power his appointment and decree that they which preach the Gospell may live by the Gospell and then hearken unto God Honor the Lord with thy substance and the first fruits of all thine increase so shall thy barnes bee filled with plenty and thy presses burst out with new wine Prov. 3.9 10. Consider now from this day and upward from the day that the foundation of the Lords Temple was laid consider it Is the seed yet in the barne From this day I will blesse you Hag. 2.18 19. Yee are cursed with a curse for ye have robbed me even this whole nation Bring yee all the Tithes into the store-house that there may be meat in mine house and prove mee herewith saith the Lord of Hoasts if you will not doe it out of duty yet doe it out of experiment If I will not open you the windowes of heaven and powre you out a blessing that there shall not be roome enough to receive it Mal. 3 9-12 There was never any man lost by paying God his Dues there was never any man thrived by grudging or pittancing the Almighty I will conclude this point with the Apostle It is his Doctrine faithfull Ministers are worthy of double honor And it is his Exhortation Render to all their Dues Tribute to whom Tribute Custome to whom Custome feare to whom feare Honor to whom Honor Rom. 13.3 Note lastly The Priesthood of Christ is an everlasting Priesthood Hee also was without Father and without Mother without beginning of dayes or end of life As man without a Father as God without a Mother The same yesterday and to day and for ever His name was Everlasting Father His Gospell an Everlasting Gospell He was a lamb slaine from the beginning of the world The vertue of his bloud goes backward as high as Adam He was foreordain'd before the foundation of the world 2 Tim. 1.9 The redemption of those that transgressed under the first Testament the remission of sinnes that were past were procured by this Sacrifice Heb. 9.15 Rom. 3.25 It goeth downward to the end of the world he must raigne till all be put under his feete and he must raise up all by the power and vertue of his victory over death Ioh. 5 26-29 And lastly it goeth onward to all immortality for though the Acts and administration of his Priest-hood shall cease when hee shall have delivered the Kingdome to his Father and have brought the whole Church into Gods presence yet the vertue and fruits of those Acts shall bee absolutely eternall for so long as the Saints shall bee in heaven so long they shall enjoy the benefit of that Sacrifice which did purchase not a lease or expiring terme but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an endlesse life an everlasting glory an inheritance incorruptible that fadeth not away reserved in the heaven for them VERSE 5. The Lord at thy Right hand shall strike through Kings in the day of his wrath VERSE 6. Hee shall judge amongst the Heathen he shall fill the places with dead Bodies Hee shall wound the heads over many Countries IN the former part of the Psalme we have had the description of Christs offices of King and Priest together with the effect thereof in gathering a willing people unto himselfe Now here the Prophet sheweth another effect of the powerfull administration of these offices containing his victories over all his enemies allegorically expressed in a Hypotiposis or lively allusion unto the manner of humane victories wherein first I shall in a few words labour to cleere the sense and then the observations which are naturall will the more evidently arise The Lord at thy right hand To lay aside their exposition who understand these words of God the Father the words are an Apostrophe of the Prophet to those at whose right hand the Lord Iesus is Some make it an Apostrophe to God the Father a triumphall and thankfull prediction of that power and Iudgement which he hath given to this his Benjamin the Sonne at his right hand Because that thereby the phrase retaineth the same signification and sense which it had in the first verse As if David had said O God the Father of all power and majesty worthy art thou of all praise thanksgiving and honor who hast given such power to thy Sonne in the behalfe of thy Church as to smite through Kings and judge heathen and pull downe the chiefe of his enemies and to subdue all things to himselfe and these read it thus O Lord hee that is at thy right hand shall strike through Kings c. Others make it to be an Apostrophe to the Church and so to bee a phrase not expressing Christs exaltation as verse 1. But his care and protection over his Church his readinesse to assist and defend his owne people against all the injuries and assaults of adverse power Salomon saith A wise mans heart is at his right hand but a fooles heart is at his left Eccl. 10.2 That is his heart is ready and prepared to execute any wife counsels or godly resolutions as the Prophet David saith My heart is prepared ô God my heart is prepared I will sing and give thankes But a fooles heart when hee should doe any thing is like his left hand to seeke of skill unactive and unprepared when hee walketh by the way his heart faileth him vers 3. And this readinesse and present helpe of God to defend and guide his Church is expressed frequently by his being at the right hand thereof Because the Lord is at my right hand I shall not bee moved Psal. 16.8 Hee shall stand at the right hand of the poore to save him Psal. 109.31 I the Lord thy God will hold thy right hand saying unto thee feare not I will helpe thee Esai 31.13 As if David had said Bee not dismayed nor cast downe ô yee subjects of this King as if being exalted to Gods right hand hee had given over the care and protection of his people for as hee is at the right hand of his Father in glory and majesty so is he at your right hand too standing to execute judgement on your enemies and to reveale the power of his arme towards you in your protection Now the reasons of this phrase and expression as I conceive are these two First to note that Christs power providence and protection doe not exclude but onely strengthen assist and prosper the ordinary and just endeavors of the Church
for themselves The Lord is not at our left hand to succor us in our idlenesse and negligence but at our working hand to give successe to our honest endeavors The sword of the Lord doth not fight without the sword of Gedeon Iudg. 7.18 In the miracles of Christ when hee fed and feasted men hee never created wine or bread of nothing but blessed and so changed or multiplied that which was by humane industry prepared before Our Savior had fish and bread of his owne and yet hee would have his Disciples put in their net and catch and bring of their owne to note unto us that Gods power and providence must not exclude but encourage mans industry Ioh. 21.9 10. Hee protecteth us in viis nostris non in praecipitiis in our wayes not in our precipices or presumptions Psal. 91.11 So long then as the Church is valiant and constant in withstanding the enemies of her peace prosperity God is undoubtedly with her to blesse that courage and to strengthen that right hand so long as Moses held up his hand God fought for Israel There was Ioshuas sword and Moses his hand or prayer and upon those Gods blessing Exod. 17.12 13. And they were all to concurre If the sword should cease the Prayer would doe no good for God will not bee tempted If the Prayer faint the sword is in vaine for God will not bee neglected As in a curious Clock stopp any wheele and you hinder the whole motion If God promise to bee present Ioshua must promise to bee couragious Iosh. 1.5.6.9 Secondly to note unto us the care and militarie wisedome of Christ our Captaine to meete with and to prevent our enemies and to intercept their blowes against us for wee may observe in the Scripture that Satan plieth the right hand of the Church laboureth to weaken and assault us where there is most danger towards him Let Satan stand at his right hand Psal. 109.6 That is either give him over to the rage of Satan that hee may bee hurried to execute his will or set Satan to hinder him in his mischievous intents Thus Satan stood at the right hand of Ioshua the high Priest to resist him Zech. 3.1 Noting the assiduous and indefatigable endeavors of Satan to resist disappoint and overthrow the workes of the worthies in Gods Church I would have come unto you even I Paul once and againe but Satan hindered us 1 Thess. 2.18 And to divert the strength of men upon his service And therefore to rebuke him and to shew to the Church that our strength is from him and due unto him hee also stands there to outvie the temptations and impulsions of Satan These are the two expositions which are given of these words The Lord at thy right hand Now though of all places of Scripture there is indeed but one literall sense yet when two are given which both tend unto the same generall scope and are suteable not onely to the analogie of faith but to the meaning mainely aimed at by the Holy Ghost in the place and when there is no apparant evidence in the face of the Text for preferring one before the other I thinke it is not unfit to embrace both and so something I shall touch upon both senses Shall strike through or wound or make gore bloudie Kings in the day of his wrath The word is Hath stricken through Kings It is a Prophesie of things future spoken as of things to bee done To strike thorow notes a complete victory and full confusion of the enemie an in curable wound that they may stagger and fall and rise up no more and that affliction may not arise a second time Nahum 1.9 1 Sam. 26.8 The onely difficulty is what is meant by Kings for which wee must note that the Kingdome of Christ is spirituall and his warre spirituall and therefore his enemies for the most part spirituall Therefore I take it wee are hereby to understand the most potent enemies of Christ whether spirituall wee wrestle not against flesh and bloud but against principalities and powers and spirituall wickednesse in high places Ephes. 6.12 2 Cor. 10.4 Or Carnall as heathen and wicked men Psal. 2.8 9. The fat and the strong enemies of the Church Ezek. 34.16 Our spirituall enemies in Scripture are called Kings Satan the Prince of this world the God of this world the Prince of the power of the aire The King of the locusts c. Sinne and originall concupiscence is a King Let not sinne raigne in your mortall bodies And the Earthly enemies of Christ are called Kings The ten Hornes that is ten Kings make warre with the Lambe The Kings of the earth stood up and the rulers were gathered together against the Lord and his Christ and Death which is the last enemie is a King The King of Terrors that raigneth over men Aâ—d over all these Kings doe the victories of Christ reach Some by Kings understand the Romane emperors who are called Kings 1 Pet. 2.13.17 And their overthrow for persecuting the Church But since all sorts of Christs enemies are called Kings in Scripture and all of them doe push at his Kingdome in the Church I see no ground why wee may not by Kings understand them all with their subjects armies and associates As in great victories the Lords and principall men are said to be overcome when the servants and souldiers are routed and slaine In the Day of his wrath That is when time hath ripened the insolency and malice of the enemie when his fury is fully stirred up and provoked when the just and full time of his glory is come That it may appeare that they are overcome not by time or chance or humane power or secular concurrence but onely by the power of his wrath hee will doe it Christ is never destitute of power but in wisedome hee hath ordered the times of his Church when to have his Church suffer and beare witnesse to him and when to triumph in his deliverances So the meaning of this clause is this when the day of recompence is come when the sinnes and provocations of his enemie is ripe when the utmost period of his patience is expired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fixed and unmoveable day which hee hath set bee the probabilities never so poore preparations never so small the expectations never so low the meanes in humane view never so impossible yet then by his wrath hee will utterly and incurably wound his enemies both spirituall and temporall that they shall not rise a second time He shall judge amongst the Heathen The word judgement noteth both Government and Punishment The Lord shall judge his people and repent himselfe for his servants when hee seeth that their power is gone Deut. 32.36 There to judge noteth government The Lord standeth up to plead and to judge his people Esai 3.13 That nation whom they serve will I judge Gen. 15.14 There to judge noteth punishment Here it is taken
for executing condemnation upon the contumacious adversaries of the Gospell of Christ amongst the Gentiles as in the great victory of Gog and Magog Ezek. 39. Some by Gentiles understand all Enemies both spirituall and earthly Hee shall fill the places with dead Bodies That notes both the swiftnesse of the victory and the greatnesse of the victory That it shall bee so generall and so speedy that the enemie shall have either none left or they that are left shall not bee able nor have leasure to bury their dead Bodies Ezek. 39.11 He shall wound the head over divers Countries That is either the principall of his enemies every where or Satan who is the God of the World that ruleth as Head over the Children of disobedience in all places Or Antichrist the Head of nations the chiefe of Gods enemies Revel 13.7 8.14.8.17.15.18 The Lord at thy right hand According to the two-fold Apostrophe before mentioned here are two observations which I will but touch First that God the Father is worthy to have all the power Majesty and judgement which hee hath given to his Sonne our Mediator for our protection salvation and defence most thankfully and triumphantly acknowledged to him We finde our Savior himselfe praising God in this behalfe that hee had delivered all things into his hand even power to make Babes beleeve on him Matth. 11.25.27 And this S. Paul is frequent in namely in praising and glorifying God for Christ. O wretched man that I am who shall deliver mee c. I thanke God through Iesus Christ our Lord Rom. 7.25 1 Tim. 1.16 17. All the promises of God are in him yea and in him Amen to the Glory of God by us 2 Cor. 1.19 20. Hee gave himselfe for our sinnes that hee might deliver us from this present evill world according to the will of God and our Father to whom bee glory for ever and ever Amen Gal. 1.4 5. Every tongue must confesse that Iesus Christ is Lord to the Glory of God the Father Phil. 2.11 And reason there is that it should thus bee acknowledged to the Father because hee hath all his Kingdome and power in the Church from the Father All power is given unto mee Hee hath given him a name above every name and this the Sonne hath revealed to us that so hee might manifest the name that is get glory to his Father thereby Ioh. 17.6 7. For in Christ it was God that reconciled the world to himselfe Secondly hee hath it all given unto him in our nature in our behalfe and as our head so that wee in the gifts of God to him were onely respected and therefore wee have reason to praise God for them It was not indeed given to him strictly for it was not to him Beneficium but Onus an office but not a benefit but to him for us or to us in and by him In all the victories deliverances refreshments experiences of Gods power and goodnesse wee must ever remember to praise God in and through his Sonne to acknowledge the power of his right hand which is not now against his Church but against the enemies of his Church For therefore the deliverance of his Church is ascribed to Gods Right hand because hee hath there one to plead to intreat to move his right hand in our behalfe Therefore in all our distresses in all conflicts and temptations wee must by faith looke up unto Gods right hand put him in remembrance of that faithfulnesse righteousnesse atonement and intercession which is there made in our behalfe There wee shall have matter enough to fill our mouths and hearts with praises and triumph and rejoicing in him It is Christ who is at the right hand of God who shall separate us from the Love of Christ Rom. 8.34 35. Here are two arguments of the Churches safety and triumph The Love of Christ and the Honor of Christ. Hee loveth all his to the end But what good can love doe without power Therefore hee that loveth us is exalted by God and hath all power given him for this purpose that his love may doe us good In the conflicts of my corruptions which are an adversary too wise too subtile too numberlesse for mee to vanquish I may yet when I am driven to Pauls extremity rest in his thanksgiving and looking up to Iesus who will be the finisher of every good worke which hee beginnes and seeing him at Gods right hand may triumph in the power and office which God hath given to his Sonne there which is to subdue our iniquities and to sanctifie us by his Truth and by that residue of Spirit which he keepeth for the Church Ioh. 17.17 19. for that Prayer is a Modell as it were and counterpane of Christs Intercession for saith he I come to thee and speake these things in the world that they may have my joy fulfilled in them ver 13. that is that they having a specimen and forme of that Intercession which with thee I shall make for them left upon publike record for them to looke on and there finding that their sanctification is the businesse of my sitting at thy right hand may in the midst of the discomforts and conflicts of their corruption have a full joy and triumph in the honour which thou hast given me I am beset with the temptations of mine enemies and persecutions for the Name of Christ In this case I may give God praise for the power which hee hath given to his Sonne I may from mine enemies appeale unto Gods right hand I may like Stephen when the stones and buffets are about my soule looke up by faith see there my Captain standing up in my defence Act. 7.55 I may acknowledge unto God the power given unto his Sonne that though nothing of all this fall upon me without his provision and permission yet sure I am that he hath power and mercy in his right hand that though mine enemies were as strong as a combination and armie of kings yet the Lord at his right hand hath from him in my behalfe received power enough to strike through kings when the day of his wrath is come Note secondly Christ is at the right hand of his people present with them and prepared to defend them from all their enemies present by his Spirit to strengthen comfort and uphold them enabling them to glory and rejoyce in all their sufferings as knowing that they are but for a moment and that which is needfull to purge their faith and to make them beare their shame 1 Pet. 1.6 7. Iam. 1.2 3. Esai 27.8 9. and to glorifie the consequent power of Christ which shall bee revealed to their joy 1 Pet. 4.13 when hee will recompence double to us in mercy and to our enemies in severity Esai 54.7 8.61.7 present by his mighty power and by his Angels to rescue deliver and protect them to bee as a wall of fire as a shield a buckler a rocke a Captaine to his people
Zech. 2.5 And this is the ground of all the Churches comfort that more is with them than against them the enemies have combinations and confederacies of men but the Church hath Immanuel God with them Esai 8.9 10. none can pull Christ from the right hand of God or from the right hand of his people that is none can take away either his power or his love from his people The Church and truth can never bee crush'd and overthrowne no more than a rocke with the raging of the waves they are Heavenly things and therefore nothing of earth or hell can reach to corrupt them It was but a vaine attempt of the Gyants to build a tower to heaven The world was made that there might be therein a Church to worship and contemplate that God which made it therefore in the creation God never rested till he came to a Church to note that that was the end thereof and therefore it is easier to pull downe the world and to shake in peeces the frame of nature than to ruine the Church The Church hath Christ for her husband hee to whom all knees must bend hee whom every tongue must confesse hee who will subdue all things to himselfe so she hath Love Power and Iealousie all three very strong things on her side And therefore the onely way to be safe is to keepe Christ at our right hand to hold fast his truth worship and obedience for so long as we have Immanuel all adverse power is but flesh and all flesh is but grasse withered in a moment when God will blow upon it Note thirdly Christ in his appointed time will utterly overthrow the greatest enemies of his Kingdome and deliver his Church from under the sorest oppressions There is not any one argument in the holy Scriptures more frequently repeated than this of Christs victories prefigured they were in the deliverances of Israel out of Egypt 1 Cor. 10.2 4. In the deliverance of the Arke out of the waters 1 Pet. 3.21 22. in the deliverance of the Iewes from Babylon Revel 14.8 Esai 11 10-12.15 To note that in the sorest extremities and greatest improbabilities God will shew himselfe jealous for his people This victorie is expressed by treading of a wine-presse Esai 63.1 6. when there are none to helpe when the Church is brought to sorest extremities though multitudes meete against her as many as the grapes in a vintage they shall all be but as Clusters of grapes he shall squeeze out their bloud like wine and make his Church to thresh them Lam. 1.15 Revel 14.20 Ioel 3.12 Mic. 4.13 By the dissipation of smoke out of a Chimnie they shall bee as the smoke out of the Chimnie Hos. 13.3 As Athanasius used to say of Iulian the Apostate that hee was but Nubecula quae citò transiret a little cloud which would quickly be blowne away smoke when it breakes out of a Chimnie with a horrible blacknesse threatneth to blot out the Sunne and to invade and choake up all the ayre but a little blast of winde scattereth it and anon nothing thereof appeares By fire consuming thornes and briars Esai 10.17 While they be folded together as thornes and while they are drunken as drunkards that is while they have plotted their counsels and confederacies so curiously that no man dares so much as touch them and while they are drunken with the pride and confidence of their own strength they shall then be devoured as stubble that is fully dry Nahum 1.10 Esai 27.4.31.9 Therefore the Scripture calleth Christ a Man of war Exod. 15.3 Because he is furnished with all Arts of victory Power invincible as a Lion amongst shepheards so is he amongst his enemies Esai 31.4 wisedome unsearchable which must stand v. 1 2. If hee purpose none can disappoint him Esai 14.27 Authority by the least intimation to gather together all the forces of the world against the enemies of his Church If he but hisse unto them they presently come in troops Esai 5.26.7.18 He can command helpe for his people Psal. 44.4 Psal. 71.3 Ier. 47.7 and if that should faile he can create helpe for his people as hee did for Israel when hee wrought miracles to deliver them Psal. 106.22 We may more profitably consider the truth and comfort of this point by discovering it in the severall enemies of Christ and his people First the great enemie of the seed of the woman is the Serpent that great red Dragon whose names are all names of enmity The Accuser the Tempter the Destroyer the Devourer the Envious man furnished with much strength and mightie succour legions of principalities and powers attending on him and with much wisedome which the Scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wiles and traines and craftines of Satan And his Arts of destroying men are two To tempt and to accuse His Temptations are twofold either unto Sinne or unto discomfort either to make us offend God or to make us disquiet our selves either to wound us or to vexe us And in all these his Arts Christ our Captain will tread him under our feet and will give his Church the victory at the last either by Arming us with sufficiency of grace and faith in his Victories putting us by his Spirit in minde of his Temptations which taught him compassion towards us who are so much weaker and encouraging our hearts to cry out unto him who is our mercifull and compassionate high priest like a ravished woman in our extremities as Paul did 2 Cor. 12.8 9. stirring up our faith to lay hold on him when we are in darkenesse and our spirit of Adoption to cry unto him when wee are in danger and our spirit of wisedome to solve the objections to discerne the devices of Satan and to prepare and arme our hearts accordingly to wrestle with him Or else by rebuking of him pulling in his chaine and chasing him away and as our second undertaking the combate in person for us when he is ready to prevaile Zech. 3.1 2. Thus he overcommeth him as a Tempter and ever giveth some either comfortable or profitable issue out of them He likewise overcommeth him as an Accuser Satan accuseth the Saints either by way of complaint and naâ—ration of the things which they have done Revel 12.10 which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his laying of crimes to the charge of men Rom. 8.33 and thus Christ overcommeth him by his Intercession and in the hearts of his Saints by making them judge and accuse themselves that they may be able to cleere themselves too 1 Cor. 11.31 2 Corin. 7.11 Or hee accuseth by way of suspition or preconjecture as hee did Iob Iob 1.9 10 11. and herein likewise Christ overcommeth him in his servants by permitting him to tempt and vexe them that they may come the purer out of the fire and by putting a holy suspition and jealousie into them over their owne hearts which may still bee a meanes to prevent them against evils that
of brasse iron or tinne may bee drawne out of a pit so the Lord by the concurrence of severall unsubordinate things which have no manner of dependance or naturall coincidencie amongst themselves hath oftentimes wrought the deliverance of his Church that it might appeare to bee the worke of his owne hand Sometimes by ordering and arming naturall causes to defend his Church and to amaze the enemie Thus the starres in their courses are said to fight against Sisera Iudg. 5.20 A mighty winde from heaven beating on their faces discomfited them as Iosephus reports So the Christian armies under Theodosius against Eugenius the Tyrant were defended by winds from heaven which snatcht a way their weapons out of their hands To make good that Promise No weapon that is formed against thee shall prosper So the Lord slew the enemies of Ioshua with haile Ios. 11.11 And thus the Moabites were overthrowne by occasion of the Sunne shining upon the water 2 King 3.22 23. Sometimes by implanting phantasies and frightfull apprehensions into the mindes of the enemie as into the Midianites Iudg. 7.13 14. The Assyrians 2 King 7.6 thus the Lord caused a voyce to be heard in the Temple before the destruction of Ierusalem warning the faithfull to goe out of the Citie Sometimes by stirring up and prospering weake and contemptible meanes to shew his Glorie thereby The Medes and Persians were an effeminate and luxurious people Cyrus a meane prince for hee was not at this time the emperour of the Medes or Persians but onely sonne in law to Darius or Cyaxares and yet these are made instruments to overthrow that most valiant people the Babylonians Esai 45.1.13.3.17 As Ieremie was drawen out of the dungeon by old rotten rags which were throwne aside as good for nothing So the Lord can deliver his Church by such instruments as the enemies thereof before would have looked upon with scome as upon cast and despicable creatures for God as he useth to infatuate those whom he will destroy so he doth guide with a spirit of wonderfull wisdome those whom hee raised to defend his kingdome The Babylonians were feasting and counted their Citie impregnable being fortified with wals and the great river and God gave wisedome beyond the very conjectures of men to attempt a businesse which might seeme unâ—easable in nature to drie up Euphrates and divide it into severall small branches and so he made a way to bring his armie into the Citie while they were feasting the gates thereof being in great confidence and security left open Esay 44.27 28.45.1 Ier. 51.36 Sometimes by turning the hearts of others to compassionate the Church to hate the enemies and not to helpe them but to rejoyce when he is sinking Esay 14.6.10.16 Nahum 3.7 Sometimes by the immediate stroke of God upon their bodies or consciences Thus God gave the Church rest by smiting Herod Act. 12.23 24. Thus Maximinus being smitten with an horrible and stinking disease in his bowels confessed that it was Christ which overcame him and Iulian being smitten with an unknowne blow from heaven as is supposed confessed that Christ was too hard for him and another Iulian uncle to the Apostate for pissing on the Lords Table had his bowels rotted and his excrements issued out non per secessum sed per vulnera as the same Historian reports Sometimes by tiring them quite out and making them for very vexation and succeslesnesse give over their vaine attempts or else disheartning them that they may not begin them So Dioclesian retired to a private life because he could not root out the Christians And Iulian was afraid to persecute the Christians as his predecessours had done lest they should thereby increase he forbore it out of envie and not out of mercy as Nazian observes Sometimes by turning their owne devices upon their heads ruining them with their owne counsels and it may be dispatching them with their own hands Thus the Lord set every mans sword against his fellow in the huge host of the Midianites Iudg. 7.22 So Pilate and Nero the one the murtherer of Christ the other the dedicatour of all the consequent great persecutions both died by their owne hands as being most wicked and most cruell and therefore fittest to revenge the cause of Christ and his people upon themselves Thus God did not onely curse the counsell but revenge the treason of Achitophel by an act of the most desperate folly and inhumanity which could be committed Sometimes by hardning them unto a most desperate prosecution of their owne ruine as in the case of Pharaoh suffering them to lift at the stone so long till it loosen and fall upon them Zech. 12.3 Matth. 21.44 Sometimes by ingratiating the Church with them to their owne destruction as he did Israel with the Aegyptians Exod. 12.35 36. By these and a world the like meanes doth the Lord overthrow the enemies of his kingdome Now all this is In the day of his wrath or in his owne due time where we may note by the way that Christ hath wrath in him aswell as mercie Though hee be by wicked and secure men misconceived as if he were only compassionate yet laesa patientia fit furor he will more sorely judge them hereafter whom hee doth not perswade nor allure here So mercifull he is that he is called a Lambe for meeknesse and yet so terrible that he is called a Lion for fury It is true fury is not in him namely to those that apprehend his strength and make their peace with him Esay 27.4.6 But yet to those that will not kisse that is not love worship nor obey him hee can with a little wrath shew himselfe very terrible Psal. 2.12 He commeth first with peace Luke 10.5 but it is Pax concessa not pax emendicata a peace mercifully offered not a peace growing out of any necessity or exigencies on his part and so wrought by way of composition for his owne advantages The peace of a Conquerour Zech. 9.10 A peace which putteth conditions to those to whom it is granted that they shall be tributaries and servants unto him Deut. 20.10 11 12. Therefore the Apostle saith that he came to preach or to proclaime peace Ephes. 2.17 but if we reject it he then followes the directions of Ioshua These mine enemies which would not have me to raigne over them bring them hither and slay them before me Luke 19.27 But the maine thing here to be noted is that Christ hath a Day a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prefixed and constituted time wherein hee will be avenged on the greatest of his enemies When he forbeares and suffers them to prevaile yet still he holdeth the line in his owne hand the hooke of his decree is in their nostrils and he can take them short when hee will It is never want of power wisdome or love to his Church that their quarrell is not presently revenged but all these are fitted to his
they called thee an out-cast saying This is Sion whom no man seeketh after Ier. 30.17 see Ier. 50.11 Ezek. 25.3.28.6 9. Obad. v. 3 4. when the high wayes were waste and the way-faring man ceased and the enemie regarded no man Now saith the Lord will I arise now will I be exalted c. Esay 33.8 11. when the enemies help forward the affliction of Gods people and by their pride and insultation doe double the misery which is upon them then will the Lord returne to them in mercies and be sore displeased with his enemies Zech. 1.15 16. Esay 40.2.47.5 6. Secondly when Gods people are throughly humbled and purged for God useth wicked men but as his staffe or weapon as his fire or fan to correct and purge them Esay 10.12 He intendeth not in his punishments such severity against them as against their enemies if the rod be for the childe the fire is for the rod Esay 27.7 8.9 When men are so smitten that they can returne to him that smiteth them and not revolt more and more for God will not throw any more darts at those who are sunke and dead already when they are stirred in their hearts joyntly to seeke the Lord and to meet him in the way of his judgements and to compassionate and favour the dust of Sion then is the day of his wrath for when Gods time to deliver a people is come he will more abundantly stirre up the hearts of his people to pray for it Psal. 102.16.17 Dan. 9.2.3 whereas when he will destroy a people hee will not suffer his Saints to pray Ier. 14.11 Thirdly when all humane hopes and expectations are gone when a people is so pilled and broken that they have no courage meanes succours or probabilities left then is Gods time to deliver his Church and to punish his enemies The Lord shall judge his people and repent himselfe for his Servants when hee seeth that their power is gone Deut. 32.36 Psal. 68.20 109·31 In one word when the preparations and premises as it were unto Gods glory are best ordered and put together then is the day of his wrath come The Church then need not to bee cast downe with the insultation of her enemies since Christ is the same yesterday and to day and for ever such as hee was ever to his Church such hee is still If hee have delivered his Church from the pride of her enemies heretofore his power truth watchfulnesse compassion is the same still and by faith in them wee may rebuke Satan wee may chide away the weaknesse and feare of our owne hearts wee may rejoice against those that insult over us when they rage most wee may hope their time is short and that it is but the biting of a wounded beast Therefore wee finde the Saints in Scripture arme themselves against present dangers with the consideration of what God hath done for his Church in times past Psal. 68.7 8 74.13-18 Esai 51.9 10 11. Habak 3. And in the confidence of the same truth and power breake forth into a holy scorne of their enemies Mich. 7.8 9 10. Esai 50.8 9. In the sorest extremities wee may fix our faith on God and hee delighteth to bee depended upon alone when all outward helpes and probabilities faile see Esai 41.17 18. Hab. 3.17 18. A million of men came against Asa one of the hugest hoasts of men that were ever read of yet by relying on God they were all delivered into his hand and the reason is added because God hath eyes and strength or as hee is described Revel 5 6. Seven hornes and seven eyes much wisedome and much power to shew himselfe valiant in the behalfe of those that walke uprightly 2 Chron. 16.8 9. Wee should learne likewise to rejoyce and triumph with all thankfulnesse of heart when Christ subdueth the enemies of his Kingdome and giveth deliverance and refreshment to his people When hee maketh his hand knowen to his servants and his fury to his enemies then should all they that love Hierusalem rejoyce Esai 66.10 Thus the Church after they were delivered from the malice of Haman instituted days of joy and feasting Ester 9.22 It is a signe of an evill heart against the peace and prosperity of the Church of Christ to envie or slight or thinke basely of the instruments and wayes whereby Christ delivereth it as wee see in Tobiah and Sanballat Nehem. 4.2 3. Lastly wee should learne wisedome to lay hold on the times and seasons of Gods peace because hee hath a day of wrath too to apprehend the offers and opportunities of grace Christ had been at the Churches dore and had knocked for admittance but neglecting that season hee was gone and much shee suffer'd before shee could finde him againe Cant. 5 2-7 When the Lord speaketh unto us in his ordinances and by the secret motions and perswasions of his holy Spirit wee should not deferre nor put him off as Felix did Paul to some other time but pursue the occasion and set our selves to doe every duty in Gods time There is a time for every worke and it is beautifull onely in its time and therefore fit it is that wee should observe wisely the signes and nature of the times Matth. 16.2 And accordingly proportion our devotions for the Church and our selves It is the worst losse of time to let slip the seasons of grace and spirituall wisedome till it may bee Gods time of mercy is passed over If thou hadst knowen in this thy day the thing that concerne thy Peace But now thy day is over and my day of wrath is come they are now hidden from thine eyes Hee shall judge amongst the Heathen By heathen we are to understand the same with Enemies vers 1. and People Esai 63.6 Meaning all the armies and swarmes of Christs enemies either spirituall or secular The word Gentiles was a word of great contempt and detestation amongst God people as the word Iew is now amongst us a proverbiall word to cast reproach and shame upon men Therefore the Apostle saith of the Ephesians that in times passed they had been Gentiles in the flesh Eph. 2.11 As if by being Christians they had ceased to bee Gentiles or rather that word had ceased to bee a terme of reproach So that Gentile was a word of scorne as Samaritan Ioh. 8.48 or Canaanite Ezek. 16.3 or Publican Matth. 18.17 Luk. 18.11 And therefore wee finde those two still joyned together Publicans and sinners and so the Apostle joyneth these two words Gentiles and sinners Gal. 2.15 So then the word Heathen is added by David to the enemies of Christ to render them the more odious and to expresse their more abject and hatefull condition and therefore when God would cast notable reproach upon his people hee calleth them Sodomites and Gentiles Esai 1.10 Ezek. 2.3 So then the meaning is his most abject and hatefull enemies that are unto him as Iewes and Samaritans hee shall judge that is hee shall
his sufferings which are expressed by stripes Esai 53.5 and our resurrection with him noted in the budding of a dry rod. Or lastly noting the sanctifying and fruitfull vertue of his word which is the rod of his strength Vpon it also was the Mercie seate to note that in Christ is the foundation of all that mercie and atonement which is preached unto men But in two things principally did it signifie Christ unto our present purpose First It was overlaid within and without with gold and had a Crowne of gold round about it Exod. 25.11.37.2 denoting the plentifull and glorious Kingdome of Christ who was crowned with glorie and honor Heb. 2.7 Secondly it had rings by which it was carried up and downe till at last it rested in Salomons Temple with glorious and triumphall solemnitie Psal. 132.89 2 Chron. 5.13 So Christ while he was here upon earth being anointed with the Holy Ghost and with power went about doing good Act. 10.38 and having ceased from his workes did at last enter into his rest Heb. 5.10 which is the heavenly Temple Revel 11.19 Now this carrying of the Ark into his resting place denotes two things First a finall conquest over the enemies of God For as the moving of the Ark signified the acting and procuring of victorie Iosh. 6.11 20. So the Resting of the Ark noted the Consummation of Victorie And therefore the Temple was built and the Ark set therein in the dayes of Salomon when there was not an emendicated or borrowed peace depending upon the courtesie of the neighbor nations but a victorious and triumphall peace after the great victories of David and tributarie subjection and homage of all the Canaanites which were left in the Land 2 Chro. 8.7 8.9.26 2 Sam. 7.9.12 Psal. 68.29 Secondly it notes the conferring of gifts as we see in that triumphall song at the removall of the Arke being also a prediction both of that which literally hapned in the raigâ—e of Salomon and was mystically verified in Christ Psal. 68.18 Thus Christ our Prince of peace being now in the Temple of God in heaven hath bound hell sinne and death captive and hath demolished the wals of Iericho or the Kingdom of Satan throwne him downe from heaven like lightning and passed a sentence of judgment upon him And hath received of the Father the promise of the Holy Ghost and given gifts unto men Act. 2.32 35. before his entring into his rest it was but a promise and they were to waite at Ierusalem for it Act. 1.4 but after his departure and intercession at his Fathers right hand it was powred forth in abundance upon them Ioh. 14.16.16.7 And we are to note that as it began with his sitting there so it continueth as long as he shall there sit It is true all Holy Scripture which God ordained for the gathering of his people and for the guidance of them in the militant Church is already long since by the Spirit dictated unto holy and selected instruments for that purpose inspired with more abundance of grace and guided by a full and infallible Spirit but yet we must note that in those holy writings there is such a depth of heavenly wisedome such a sea of mysteries and such an unsearchable treasure of puritie and grace that though a man should spend the longest life after the severest and most industrious manner to acquaint himselfe with God in the revelations of his word yet his knowledge would be but in part and his holinesse after all that come short of maturity as the enemies are not all presently under Christs feete but are by degrees subdued so the Spirit is not presently conferred in fulnesse unto the members of Christ but by measure and degrees according to the voluntary influences of the head exigences of the members So much of the Spirit of grace and truth as we have here is but the earnest and hansell of a greater summe Ephes. 1.14 The seed and first fruits of a fuller harvest 1 Ioh. 3.9 Rom. 8.23 Therefore the Apostle mentions a growing change from glorie to glorie by the Spirit of God 2 Cor. 3.18 Wee must not expect a fulnesse till the time of the restitution of all things till that day of redemption and adoption wherein the light which is here but sowen for the Righteous shall grow up into a full harvest of holinesse and of glory But here ariseth a question out of the seeming contradiction of Holy Scripture It is manifest that the Spirit of Christ was in the Church long before his Ascension The Prophets spake by him 1 Pet. 1.11 The ancient Iews vexed him Esai 63.10 Iohn Baptist was even filled with the Spirit to note a plentifull measure for the discharge of his Office Luk. 1.15 and yet S. Iohn saith That the Holy Ghost was not yet given because Christ was not yet glorified Ioh. 7.39 To this I answere that the Fathers were sanctified by the same Spirit of Christ with us difference there is none in the substance but onely in the accidents and circumstances of effusion and manifestation As light in the Sunne and light in a starre is in it selfe the same originall light but very much varied in the dispensation It was the same truth which was preached by the Prophets and by Christ but the Apostle observes in it a difference sundry times and in sundry manners hath God spoken by the Prophets but unto us by his Son that is more plentifully and more plainly unto us than unto the Fathers Heb. 1.1 Ioh. 16.25 Therefore though it be true that Abraham saw Christs day as all the Fathers did though he haply being the Father of the faithfull more than others in which respect Eusebius saith of them that they were Christians really and in effect though not in name yet it is true likewise that many Prophets and Righteous men did desire to see and heare the things which the Apostles saw and heard but did not Matt. 13.17 namely in such plaine and plentifull measure as the Apostles did They saw in glimpses and morning stars and prefigurations but these the things themselves They saw onely the promises and those too but afarre off Heb. 11.13 these the substance and gospell it selfe neere at hand in their mouth and before their eyes and even amongst them Rom. 10.8 Gal. 3.1 Ioh. 1.14 1 Ioh. 1.2 3. They by Prophets who testified before-hand these by eye-witnesses who declared the things which they had seen and heard Act. 1.8.22.10.41 Therfore it is said that Christ was a Lambe slaine from the beginning of the world and yet in the end of the world that he appeared to take away sinne by the Sacrifice of himselfe Heb. 9.26 to note that the Fathers had the benefiâ— but not the perfection of the promises Heb. 11.40 for the Apostle every where makes perfection the worke of the Gospell 1 Cor. 2.7 Eph. 4.13 Heb. 6.1 So then after Christs sitting on the right hand of power the Holy Spirit was more
completely sent both in regard of manifestation and efficacie than ever before The difference is chiefly in three things First In the manner of his mission To the old Church in dreames and visions in figures and latent waies But to the Evangelicall Churches in power evidence and demonstration 1 Cor. 2.4 5. Therefore it is called the spirit of revelation and knowledge which discovereth and that unto principalities and powers by the Church the manifold and mysterious wisedome of God in Christ Eph. 1.17.3.10 Therefore the Spirit was sent in the latter dayes in wind and fire and tongues and earthquake all which have in them a selfe-discovering propertie which will not be hidden Wheras in the time of the Prophets God did not in any such things save onely in a low and still voyce reveale himselfe 1 Kings 19.11 12. Secondly In the subjects unto whom he was sent Before onely upon the inclosed garden of the Iewes did this winde blow but now is the Spirit powred upon all flesh and this heavenly dew falleth not upon the fleece but upon the whole earth And therefore our Savior opposeth Ierusalem and the Spirit Ioh. 4.21 23. Every beleever is of the Israel of God every Christian a Temple of the Holy Ghost no people of the earth secluded But in every nation he that feareth God and worketh Righteousnesse is accepted no place uncleane but every where pure hands may be lifted up Thirdly In the measure of his grace At first he was sent onely in drops and dew but after he was powred out in showres and abundance Tit. 3.6 and therefore as I have before observed the grace of the Gospell is frequently expressed by the name of Riches to note not onely the pretiousnesse but the plentie thereof in the Church And it is here worth our observation that the Spirit under the Gospell is compared to things of a spreading multiplying and operative nature First To water and that not a little measure to sprinckle or bedew but to Baptize the faithfull in Matth. 3.11 Act. 1.5 and that not in a font or vessell which growes lesse and lesse but in a springing and living river Ioh. 7.39 Now water besides its purging propertie is first of a spreading nature It hath no bounds nor limits to it selfe as firme and solid bodies have but receives its restraint by the vessell or continent which holds it so the Spirit of the Lord is not straightned in himselfe but onely by the narrow hearts of men into which he comes Ye are not straitned saith the Apostle in us that is in that ministerie of grace and dispensation of the Spirit which is committed to us but in your owne bowels which are not in any proportion enlarged unto that abundance and fulnesse of heavenly grace which in the Gospel of salvation is offered unto you Secondly Spring water is a growing and multiplying thing which is the reason why rivers which rise from narrow fountaines have yet by reason of a constant and regular supply a great breadth in remote channels because the water lives Wheras in pits and torrents it groweth lesse and lesse so the graces of the Spirit are living and springing things the longer they continue the larger they grow like the waters of the sanctuary Ezek. 36.25 and the reason is because they come from a fountaine which is all life Ioh. 4.10 Ioh. 14.6 Col. 3.4 Thirdly as water multiplies in it selfe so by insinuation and mollification it hath a fructifying vertue in other things Fruitfull trees are planted by the waters side so the Spirit searching and mollifying the heart maketh it fruitfull in holy obedience Ezek. 11.19 20. Fourthly water is very strong in its owne streame we see what mighty engines it moveth what huge vessels it rouleth like a ball what walls and bulwarkes it overthrowes so the spirit of God is able to beate downe all strong holds which the wit of man or the malice of Satan can erect against the Church The horses of Egypt are flesh not Spirit saith the Lord not by might nor by power but by my Spirit noting that that which might and created power could not doe the Spirit of the Lord was able to effect And this strength of water serves to carry it as high as its owne spring and levell so the Spirit will never cease to raise the hearts of his people till it carries them up to their fountaine and spring-head in heaven Secondly The Spirit is compared to the rushing of a mighty winde The learned observe that before Christs time God spake unto men in a soft still voyce which they called Bath Koll but after in the time of the Gospell by a mighty wind noting thereby both the Abundance of his Spirit which he would powre out in the latter dayes and the strength thereof as of a rushing winde Though a man have walls of brasse and bars of iron upon his conscience though he set up fortifications of fleshly reason and the very gates of hell to shut out the Spirit of grace yet nothing is able to withstand the power of this mighty rushing winde Who art thou O great mountaine Before Zerubbabel thou shalt become a plaine c. Zech. 4.7 No mountaines no difficulties can prevent the power of Gods Spirit He hath strength to pull downe the strongest oppositions and to enable the weakest condition unto the service which he will have done Though there be mountaines betweene Israel and their deliverance yet the blinde and the lame and the woman with childe and her that travelleth with childe together will he strengthen to climbe over the precipices of the highest mountaine Ier. 31.8 Thirdly The Spirit is compared to Fire noting likewise both the multiplying or diffusive property thereof turning every thing into its owne nature and the mighty strength thereof wherby it either cleanseth or consumeth any thing that it meets with If thou art stubble it will devoure thee if stone it will breake if gold it will purge thee The hard heart it can melt and the foule heart it can purifie Lay downe thine heart under the word and yeeld it to the Spirit who is as it were the artificer which doth manage the word he can frame it into a vessel of honour but if thou resist and be stubborne against the Spirit in the word know that it is but the crackling of a leafe in the fire if thou wilt not suffer it to purge thee thou canst not hinder it to torment thee nothing is more comfortable nothing more consuming than fire nothing more comfortable than the light warmth and witnesse of the Spirit nothing more terrible than the conviction condemnation and bondage of the Spirit Now this difference in the measure of the Spirit may be seen in two things First in a greater measure of knowledge They shall all know me from the least of them to the greatest of them saith the Lord Ier. 31.34 And the earth shall be full of the