whose hands he knew he should haue no thankes for his labour So to confesse must needes be an ingenuous Confession And indeed such an ingenuous Confession doth well beseeme all in debates of Religion For it fals not out in them as it doth in the Games of Actiuitie wherein onely he that conquereth is crowned the conquered also shall haue his crowne in this case if being conuicted hee acknowledge and submit himselfe vnto the truth It were to bee wished that the World would imitate this Ingenuitie that God might forgiue vs our infirmities and giue vs grace to profit in the way of eternall life But the World is possest with a spirit of obstinacie so that men will not be perswaded though they bee perswaded nor conuicted when they are conuicted bee it in head or heart When wee deale with Papists or Anabaptists we haue too lamentable proofe hereof they carrie themselues like deafe Adders they stop their eares and will not heare the voyce of the Charmer charme he neuer so wisely But to leaue the absent and direct my speech to our selues that are present Are our Hearts better disposed then their Heads I would they were but experience teacheth that though our sinnes bee laid neuer so clearely before vs and Gods Law that condemnes them often applied close to our Conscience yet few there are that become sensible as Dauid was vpon Nathans reproofe or as the Niniuites were at the preaching of Ionas The want of this Ingenuitie is the cause why drunkards sweareas adulterers all wicked liuers notwithstanding all our instruction continue still like vnto themselues But let them take heed their obstinacie will one day cost them deare they will be put vnto a worse shame for perseuering in sinne Eccle 4 Aust Epist â—8 then euer their Repentance coulde bring vpon them You haue heard one branch of the Scribes Ingenuitie manifested in his acknowledgment of the truth when he heard it But hee doth not onely acknowledge but he doth iustifie it also hee sheweth that he is able soundly to confirme it And indeed this is compleate Ingenuitie when a man doth not onely yeeld when he hath nothing to say against the truth but also goeth farther and becomes an Aduocate thereof shewing the reason that moues him and may moue others to subscribe vnto it See how this Scribe doth it To loue God with all our heart saith he and our Neighbour as our selfe is better then all burnt offering and sacrifice Nothing could come in competition with Morall Law but the Ceremoniall giuing it then preeminence aboue the Ceremoniall he giues it absolute preeminence and so prooues Loue to be the great Commandement following herein the direction of God himselfe in Esay Osea Amos Cap. 1. Cap. 6. Cap. 5. Cap. 7. and Ieremie I haue handled this point vpon the fiftie one Psalme and therefore intend to passe by it at this time onely giuing you this rule whereby you may the better iudge of his proofe Charitie pleaseth God immediately of it selfe Sacrifices please not but in vertue of Charitie But marke how with this his Reason hee doth perstring his fellowes You know the Pharisees were for their Corban Irenie i. â— c. 323 and taught children to disobey and destitute their parents rather then not to performe their sacrifice which Doctrine of theirs this Scribe acknowledgeth to be most peruerse a fruit of couetousnesse Of whom we may learne this good lesson that we must not perfunctorily read the Scriptures but learne by them how to argue for them by knowing what is contained in them and weying what will follow vpon them Secondly marke that whereas this Questionist came as a Tempter he so profited by Christs answere that hee went away a commender of Christ which ingenuitie of his makes it probable that of himselfe hee was well disposed but carried away with ill companie of which sort no doubt but there are many in the Church of Rome many that rather follow the streame then their owne iudgement whose vnhappinesse it is to be so vnhappily yoked which must teach vs to take heed how we sort our selues with malicious aduersaries of the truth least wee become like vnto them at least be made instruments of theirs Finally obserue that Christ hath a greater conquest ouer the Pharisees then he had ouer either the Herodian or the Sadducee for he onely put them to silence so that it was left wholy to the Auditorie to iudge whether they were fully answered or no but the Scribe that thought to speed better is driuen to a harder straight hee is driuen to confesse and that before the people that Christ had answered the truth hee that thought to procure his disgrace is made the trumpet of his prayse and glorie so strangely doth God worke in the hearts and consciences of men according to that in the Psalme He receiued gifts for men euen for his enemies that the Lord God might dwell amongst them and to this purpose are his arrowes said to be verie sharpe and to pierce the hearts of the Kings enemies Psal 45. the preparation of the heart is of man but the answere of the tongue is of the Lord Baalam went to curse the Israelites God made him blesse them Saul went to take Dauid God made him prophesie of his succession the messengers went to take Christ but they returned with this commendations of him Neuer man spake as he speaketh Saul went to persecute the Christians of Damascus but on the way hee was so changed that when he came thither he preached the Gospell So doth the rage of man turne to Gods praise and the fiercenesse of their Spirits doth he refraine hee turneth Lyons into Lambes And thus much shall suffice to be spoken of the Scribes Ingenuitie I come now to Christs Clemencie the clemencie wherewith he entertained that Ingenuitie the Text saith first that he tooke notice of it he saw that he answered discreetly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is significant as one hauing a reasonable soule The proper obiect of our vnderstanding is Truth it is naturally carried thereunto and so is the will to Good the the naturall obiect thereof But these reasonable abilities are diuerted and peruerted by our sense and sensuall appetite which beset vs and which we are desirous to please Whereupon it followes that though men be reasonable creatures yet are their resolutions for the most part carnall so that it is no small commendation for a man to bee able to sequester in his consultations the better part from the worse and notwithstanding the solicitations of the worse to follow the direction and inclination of the better as did this Scribe And what he did Christ saw his piercing eye discerned not onely the words which he spake but the fountaine also from whence they sprang otherwise he would not haue spared after his custome to haue told him plainely that hee was an hypocrite But Christ is so farre from blaming him that hee seemeth rather
King Dauid contracted himselfe sinne which hee inherited from his Parents Iesus saued King Dauid from them both this was his spirituall saluation Ecclus cap. 47. But he had a corporall also God was with him in all his warres and bare downe his enemies before him Hee played with Lions as Kids and with Beares as with Lambes Hee slue the Giant Goliah subdued the Philistines and all the bordering Nations whereupon the people sung those words Psal 21. The King shall reioyce in thee O Lord how exceeding glad shall he be of thy saluation In the case of King Dauid wee must ioyne all three significations First The person of Iesus Secondly The spirituall redemption Thirdly the corporall deliuerance This obserued touching the saluation we must now consider what is meant by Ioy. Ioy I told you is a comfortable sense betweene reasonable and vnreasonable creatures this is a speciall difference that though both partake of blessings from God yet a true sense of them none haue but those that are reasonable pleasure animals may haue but ioy they cannot haue for ioy is an affection of a reasonable soule And reason hath taught naturall men not to receiue good but to be affected answerably to the good which we receiue In things that belong to our naturall life euery man giueth proofe hereof if a man bee hunger-starued what comfort will he expresse if one shall bring him sustenance He that shall be eased when he is tortured with paine how merrie will hee bee And how will his heart dance for ioy that should be receiued againe into the Kings fauour after some great disgrace Whatsoeuer our worldly distresse is we cannot choose but manifest our content when wee obtaine a release Whereby we may easily gather that ioy and good should goe together they doe so in God they should doe so in all that partake the Image of God as hee so they should ioy in that which is good A second thing that we must marke is that according to the good must the ioy be as great as manifold As great heauenly things call for greater ioy then earthly and those things that concerne our eternall life must yeeld vs more comfort then those things that belong vnto our temporall This discouers a great defect in the Worlds ioy if our hungry bodies be sed wee ioy God daily feedeth our soules with his Word and we ioy not if our bodies of sicke be made whole we ioy but who ioyeth in that medicine that restoreth his soule from death to life Who ioyeth in the recouerie of Gods fauour That would bee almost beside himselfe for ioy if hee might bee vouchsafed but a little fauour from a mortall King So farre are worldly men from equalling their ioy vnto the worth of good that the greater good can haue no share while the lesser taketh vp all their ioy yea that whereunto the Scripture hath in a manner appropriated ioy findeth little entertainment in our affections and that is the Gospell and Christ the substance thereof whose attendant the Angels the Prophets the Apostles in the Old in the new Testament make to be the affection of ioy In their Sermons you shall find ioy and saluation coupled together they make the newes of saluation not only gaudium magnum a great ioy but also gaudium solum the only ioy Luke 2. and that with an absit God forbid that I reioyce but in the Crosse of Christ Gal. 6. How much to blame then are wee that are so farre from making it solum our only ioy that wee are not come so farre as to make it magnum matter of any extraordinary ioy Yea in the most it findeth nullum no affection of ioy at all What shall I say then Those things which God hath conioyned let no man put asunder least at the Iudgement day ioy and we be put asunder when we shall wish but wish in vaine that God would ioyne vs together As ioy must bee as great as the good we haue so must it bee also as manifold A manifold good must not bee entertained with a single ioy I haue shewed that saluation is threefold and so a threefold good Dauid was a Prophet and had Reuelations of the Incarnation of Christ that hee should be borne of his Seed that he should be the Sauiour of the World and he ioyed in this saluation in this blessed contemplation of the Kingdome of Christ hee could not with Abraham see that day but hee must needs reioyce As the fore-sight of Christs Incarnation wrought in him ioy so could he not reape the fruit thereof to his owne redemption but he must ioy also the participation of it cannot but bring pleasure which wee cannot but with great pleasure behold therefore no doubt but King Dauids soule did sing his Daughters Magnificat and his Spirit reioyced in God his Sauiour Neither did his temporall deliuerance passe vnsaluted by this affection witnesse the eighteenth Psalme which is nothing else but an amplification of the ioy which hee tooke therein According to this good example should we learne to multiply our ioy as God multiplyeth his saluation Certainly the Church meant wee should doe so when it multiplyed the Feasts which in the old phrase of the Church are called gaudium gaudie dayes not so much from the corporall refection as from the spirituall exultation it meant we should ioyne ioy and saluation together spirituall ioy with spirituall saluation But the corporall hath almost worne out the spirituall ioy so much more doth the comfort of our bodies carrie vs away then the comfort of our soules But all this while we are not come vnto King Dauids Prayer the first branch of his Prayer that concerneth this ioy of saluation His Prayer is as I said for Restitution restore hee that prayeth so giueth vs to vnderstand two things that he feeleth a want and that hee remembreth what is the supply thereof both good signes of grace We hold it a signe of grace in regard of things temporall those poore and sicke that are in neâ—d and paine we hold worthy of compassion when we heare there lamentable complaints but Vagrants that euen in the Prison being loaden with irons naked and halfe starued can be frollicke and glorie in their misery we hold as vnworthy of our pitie as they haue little feeling of their owne bad case Apply this now vnto our soules and see the difference betweene men and men and iudge thereby what regard they deserue to find at the hands of God How many bee there that want this ioy of saluation in whom notwithstanding there appeareth little sense that they haue of such want Surely they doe liue as if eternall saluation did nothing concerne them such are all prophane persons that say Let vs eat let vs drinke to morrow we shall die Quibus anima data eft pro sale ne putrescerent which make no more account of their soule then of a preseruatiue that keepeth their bodies from turning into
midst not of the Holy land onely but also of the whole world a Citie saith our Sauiour Christ built vpon a Hill cannot be hid Math. 5 and againe Men doe not light a Candle to put it vnder a bushell God was neuer so farre estranged from Apostataes but he placed his Church so as that before Christs Incarnation the iourney was not hard for any to come at it and after Christs Incarnation when God was pleased to seeke to Men that in so many generations did not seeke to him and the Law was gone out of Sion 〈◊〉 1. and the word of the Lord from Ierusalem the passage was the more easie for all parts of the world so carefull hath God beene to take all excuse from the murmuring disposition of sinfull men The places yeeld these correspondencies which you haue heard there are besides these two other which spring from their proper names Sion signifieth a watch Tower Ierusalem the vision of Peace Applie this onely to the Church Militant and then this correspondencie ariseth The first representeth the nhture the second the fruit of Faith The nature of Faith is to stand as it were sentinell and discouer with one one eye Gods will and what we ought to doe with the other eye our spirituall foes and how they make towards vs. From such a Faith the fruit that we reape is peace for we shall haue peace with God if we take heede vnto his will and our foes will not much disquiet vs if they find vs standing vpon our guard If wee applie it not onely to the Militant but to the Triumphant Church also then Sion signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our waiting for the Adoption Rom. 8. to wit the Redemption of our bodies or that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Heb. 11. the saluting a farre off of that which we hope one day comfortably to enioy And that which we shal enioy is noted by Ierusalem wherin we shall dwell as in a peaceable habitation Esay 32. in sure dwellings and in a quiet resting place you may read at large hereof Reuel 22. and conclude that quae nunc Sion est futuraest Ierusalem the Church which is Militant shall one day be Triumphant Out of all this which you haue heard you may gather how due the commendation is which is giuen to this place it is called the Citie of our God Psal 48. Fers 1.2 Chap. 2. Chap. 3. the mountaine of Gods Holinesse beautifull for situation the ioy of the whole earth Esay calleth it a Mountaine lifted vp aboue all mountaines Ieremie calleth it the Throne of the Lord others giue it other honourable titles the Psalmists concludes all in this short Verse Glorious things are spoken of thee O thou Citie of God I conclude this point As that you haue heard is Typus Ecclesiae so it is also Imago nostri as it doth represent the whole Church so ought euerie man herein to behold what manner of person himselfe ought to be In Homogeneous bodies such as the Church is what is commended to the whole must bee obserued by euerie part euerie part must bee though not in quantitie yet in qualitie the same with the whole as of a great wedge there is not a Mite which is not as true Gold as is the whole wedge Wherefore you must take all these correspondencies and applie them to your selues and trie your selues by them for certainely euerie man is a Citiz en either of Ierusalem or of Babylon and if you find not in your selues the Characters of a Citizen of Ierusalem you haue reason to feare that you are of a worse societie of the societie of Babylon and then reade in the Prophets read in the Reuelation of what a miserable Corporation you are I leane the examination and comparison of these things to euerie mans priuate Meditation and passe forward to my Text. Hauing found for whom King Dauid conceiueth his desire wee must now see what he would obtaine for them and we shall find that it is in effect the same which he begged for himselfe he deliuereth his minde in fewer words but hee altereth not his meaning as you will perceiue when I haue vnfolded the branches First then he desireth that Sion and Ierusalem may be restored into the the state of Grace so doe I vnderstand these words doe good That you may see I doe not mistake them obserue that there is something which these words suppose and something which they expresse They suppose that the contagion of King Dauids sinne did cleaue to his people And surely so it did such is the reference betweene a King and his people that the finne of the one doth affect the other 2. King 21. Manasses filled Ierusalem with bloud and God was not pacified Quicquid delirant Reges plectuntur Archiui Prou. 28.2 till for Manasses sinnes he gaue Ierusalem into the hands of the Caldeans you see there how the sinnes of the King doe affect the people And contrarily the sinnes of the people doeaffect the King Solomon speaketh it plainely for the sinnes of the people there are many Princes God taketh them away by vntimely death as he did Iosiah This being true must not be mistaken for though each of their sinnes doe affect the other as farre as to bring punishments vpon them yet doth it not follow they should alwayes infect one the other and so deserue the punishment Euerie man hath cause of punishment enough in himselfe by reason of his owne peculiar sinnes but the occasion of punishing them is often taken from another mans sinnes such an one as betweene whom and him there is neare reference Vpon this supposition doth King Dauid make this prayer doe good as if hee should say my sinnes doe deserue that thou shouldest frustrate my good purpose and thine owne gracious promise vnto Israel Dauid succeeding Saul found the Kingdome in a verie bad case you may read it in the beginning of the sixtie Psalme and Dauid set himselfe for to recouer it againe as appeareth Psal 75. yea and God himselfe did promise by Nathan that all should doe well But now he might well doubt that God would let loose the raines vnto his enemies againe and interrupt all the peace and prosperitie of his Kingdome and so he should haue no opportunitie to goe forward with this Reformation he might feare least God would retract those gracious words spoken of Sion This is my rest for euer here will I dwell I will aboundantly blesse her prouision Psal 138. I will satisfie her poore with bread and I will also cloth her Priests with saluation and her Saints shall shout out aloud for ioy Hauing this iust ground of feare hee maketh this prayer doe good And so the good which hee meaneth must be Bonum indulgentiae and Bonum beneficentiae hee prayeth God not to lay his sinne to his peoples charge nor for his sake to interrupt their prosperity but rather to grant that the sonnes
wrastled with the Angell and though the Angell desired yet hee would not let him goe till that the Angell gaue him a blessing and the blessing was this name Israel a monument of the efficacie of Prayer God in his iust indignation was readie to destroy all Israel Exod. 32. formaking and worshipping the golden Calfe Moses set vpon him with prayer God said to him Let me alone Moses would not God was saine to yeild and pardon his people Numb 14. Aaron made the like experiment wrath was gone out from God Aaron made haste with his Censor and stood betweene the liuing and the dead and presently Gods wrath was quenched 3. Sam 3â— And did not God command the punishing Angell to sheath his sword so soone as Dauid sacrificed in the threshing flowre of Areunah and for a perpetuall Monument of that preualent prayer consecrated that place for the Seat of his Temple which was to bee according to Gods promise made to Salomons Dedicatorie a house of preuaâ—ling prayer That wee haue not a second Floud to drowne this world that is as sinfull as the former that the seasons of the yeare haue continued so long â—en 3. Winter Summer Seed-rime Haruest wee owe it vnto the powerfulnesse of Prayer for Noah sacrificed vnto God and God promised it should bee so But beyond all goeth the efficacie of Christs Sacrifice vpon the Crosse Intercession at the right hand of God which wrought the redemption of man and doth continually preserue and propagate the Church if there were nothing else this sheweth abundantly how powerfull prayer is with God and the power which our prayers haue with him we are beholding for it vnto this they preuaile with God only through Iosus Christ our Lord But wee must not mistake this preualencie of our Prayer is not physicall but morall God is not forced by vs against his will but out of his good will he yeildeth vnto vs as parents vse to be ouercome by the petitions of their children â—euiâ— 1. Prâ—â— 15. Therefore is the Sacrifice of God in the Law said to be Ratzon a thing that pleaseth him well to be his delight a sauour of a sweet smell a sauour of rest it is grata violentia hee that ruleth all is well pleased to bee ouer-ruled by prayer Wherefore seeing we know what will preuaile most with him if we meane to speed of our desires let vs vse that most which wee are sure will please him best let vs not be lither therein but feruent in spirit Rom. 12 But whereto serueth this powerfulnesse of Prayer The Text saith ad vindicationem vindictam God vpon their prayer will auenge his Elect. And indeed in the Law God saith Vengeance is mine Deuâ— 22 Chap. 32. Psal 93. and I will repay the Apostle repeateth it to the Romanes the Psalmist saith asmuch O God to whom vengeance belongeth thou to whom vengeance belongeth shew thy selfe Chap. 1. Nahum doth amplifie this propertie of God very emphatically the Chapter is worth your reading The first thing I obserue here is That when in our distresses and while we are vnder crosses we seeke for succour vnto men we find that for the most part they haue blind eyes they will not see our case deafe eares they will not heare our groanes fast hands they cannot open them for vs and feeble knees that will not stirre towards vs finally they haue hard hearts they haue no fellow-feeling of our misery but here is our comfort there lyeth an Appeale from man to God and they shall preuaile with God which cannot preuaile with man he will not shut out our petitions though no bodie else careth for our soule Therefore we must in wel-doing commend our case to him that iudgeth righteously assured that as saluation belongeth vnto him so his blessing is vpon his people He is nigh to them that call vpon him to all that call vpon him faithfully The word in my Text doth signifie vindicationem and vindictam the deliuerance of the Church and the destruction of her enemies which commonly goe together as appeares in all the principall deliuerances recorded in the Scripture when Noah was saued the whole world was drowned Lot was deliuered when Sodome was burnt when God freed the Israelites the Egyptians perished so did the Babylonians when the Iewes were set free finally the iust shall goe to Heauen when the wicked goe to Hell The reason why these are coupled together is because the enemies of the Church are like sauage beasts which when they haue a prey in their power will not let it goe by faire meanes they must be forced to doe it which Dauid insinuateth in those words in the Psalme Thou hast smitten all mine enemies vpon the cheeke bone Psal 3. thou hast broken all the teeth of the vngodly or if you will the vngodly is made the ransome of the iust and commeth in his place when hee is deliuered as teacheth Salomon But yet this rule must we obserue for guiding of our Piety that although vindicatio vindicta our own deliuerance and the confusion of our foes vsually go together yet in our prayer we must desire vindicationeÌ„ propter se vindictam propter aliud our own deliuerance with a full and with a direct affection we may we must desire but we may not we must not desire the confusion of our foes otherwise then if it stand not with Gods pleasure to conuert them nor to make way to our deliuerance but by their destruction Yea and then too it standeth with the Charitie of the Gospel to be compassionate to them and to pray vnto God for them Finally obserue that whereas the wicked in sinning offend God and wrong vs God seemeth more sensible of our wrong then of his owne offence in that Christ saith He will auenge his Elect he seemeth to hold himselfe wronged in them Psal â—â—â— And indeed he that said Touch not mine Anointed said also Hee that toucheth you toucheth the apple of mine eye he auengeth them as if he suffered in them God doth so but yet in auenging festinat lentè First lentè hee maketh no more haste then good speed for he forbeareth long You shall find in the Scripture a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or long-suffering of God one towards the Sinnes the other towards the Woe of his Elect and wee must be contented aswel with the one as the other we must be contented aswell to stay during Gods pleasure as hee stayeth our leisure vntill wee repent of our sinne he is vnworthy to haue the benefit of the latter that is discontented with the former The rather because it hath so manifold a vse and is so beneficiall both to our selues and others To our selues First ad probationem to make proofe that wee are that which we would seeme to be to be Gods owne Elect. The Arke saith Saint Austine was made of square timber which which way soeuer it turned stood firmely
they be Natiue and not Electiue they must needs haue a most free absolute Power And such Christs is Natus Rex it is the expresse letter of my Text And the Wisemen that came to present him Matth. 2. asked for him that was borne King of the Iewes Nay Christ himselfe when Pilate asked him whether he were a King replyed for this cause was I borne And Pilate set vp this stile ouer his Crosse Iesus of Nazareth King of the Iewes which he would not alter though he were much importuned by the Scribes and Pharisees The places of the Prophets are very cleare Esay 32. Ier. 23. but specially Dan. 7. all of them beare witnesse to the Kingdome of Christ So that wee must acknowledge in Christ a Kingly power such a Power as none must dare to dispute the verity of his Word as curious and scoffing Atheists and Epicures doe or resist his Authority as proud Pharaohs and Senacheribs Christ can brooke neyther But as Christ is called a King so here is an addition vnto his Title his Throne and Kingdome are termed the Throne and Kingdome of Dauid And indeed Christs Pedegree is by St. Matthew and St. Luke fetched from King Dauid Himselfe calleth himselfe in the Reuelation The roote and generation of Dauid The Apostle telleth vs that be was of the seed of Dauid according to the flesh And how often in the Gospell is he called The Sonne of Dauid In the Prophets euen Dauid himselfe sometimes and sometimes The branch of Dauid Finally the Angell in the first of Luke telleth the Virgin Mary That Christ shall sit vpon the Throne of his Father Dauid But how can that bee seeing that which Dauid had Christ had not and what Dauid had not Christ had Christ had not the Temporall state of Dauid that was fallen into the hands of Herod the great and the Spirituall state of Christ Dauid had not His Kingdome was Temporall How then could Christ be said to sit vpon his Kingdome Although it were granted that by succession Christ was the right heire to the Crowne of Israel yet seeing the Scepter was departed and the Law-giuer gone the Tabernacle of Dauid was downe we cannot finde a Truth of these words we cannot if wee vnderstand them literally but if mystically wee may And St. Pauls rule is our guide All things yea and persons too if they were eminent came to the Israelites in Types 1 Cor. 10. they had shadowes of good things to come St. Bernards rule is true This Throne of Dauid which Christ sate on was not sedes Typica but Vera not Corporalis but Spiritualis not Temporalis but Aeterna yet so that Illa was huius Imago the Temporall of the Eternall the Corporall of the Spirituall the Typicall of the true Throne Dauids state of the state of the Church And indeed there is an excellent Analogie betweene the Person of Dauid and Christ as both were Kings Dauid was anointed to be a King long before hee was possessed of his Kingdome and so was our Sauiour Christ anointed with the holy Ghost long before he entred into his Glory For though he did many acts of a Gouernour Propheticall and Priestly yet few Regall acts before his Resurrection and those which hee did hee did them rather with the efficacie than in the Maiestie of a King for his outward Man represented nothing lesse But after his Resurrection and Ascension Efficacie and Maiestie conioyned and he sate him downe at the right hand of God and now doth he gouerne in the glory of his Father Secondly as there was a distance betweene Dauids Vnction too and Possession of the Crowne so was that a troublesome time few quiet dayes had he being persecuted both abroad and at home by Saul by his Seruants Euen so our Sauiour Christ entred not into his glory but by many afflictions all kinde of Enemies pursue him with all kinde of malice so that his life was a continuall Crosse And as Dauid so Christ the nearer he drew to his Crowne the sharper was his Crosse Thirdly as King Dauid first possessed only the Tribe of Iuda and after some yeares the ten Tribes euen so our Sauiour Christ at first possessed only the Iewes and after some time inlarged his Church vnto the Gentiles Fourthly Dauid being possessed of his Kingdome spent many years in repressing the Foes of his Kingdome Philistines Amonites Syrians c. and at length fate downe in peace and ruled with Iustice and Iudgement in much Prosperity euen so our Sauiour Christ though ascended into Heauen and reigning there yet shall he be vntill the generall Resurrection subduing his Enemies vnder his feete and freeing his Church from troubles and calamities when that is done then shall he rule and reigne with his Church in much peace and ioy These and such like Analogies are obseruable in comparing of Christ and Dauid which are the cause why the Kingdome of Christ is called The Kingdome of Dauid But yet in the letter of the storie which is the ground of this comparison you shall finde many Hyperboles reade the 89. Psalme the 72. Psalm the 132. to say nothing of diuers places of the Prophets which seeme to exceede the truth if they be applyed to King Dauid whereby the holy Ghost giueth vs to vnderstand that they must bee applyed to a greater than Dauid And indeed the phrases that are in these reall Allegories or Types must be vnderstood of the Corporall part but Quodammodo in a measure answerable vnto them the fulnesse of their truth appeares in the Spirituall And some Diuines obserue Ezâ—k 21.26 37 that The Throne of Dauid is not that which Dauid possessed but that which was promised to Dauid for his sonne And indeed in 2 Sam. 7. the Promise though it be made vnto Dauid yet is it made for his sonne his sonne is Christ It was not meant of his immediate Sonne otherwise than in a Type but it was meant of his Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Messias or Sauiour of the world As also the Promise made to Abraham was made for his Sonne which in appearance seemed to be Isaac but St. Paul to the Galathians telleth vs that that seed is Christ Well then this Kingdome is the Church and therein Christ sitteth as in his Throne it is the Gouernment thereof that is committed vnto him And here wee may not dreame of a corporall Kingdome and turne the truth into a Type St. Paul hath told vs that The Kingdome of God is neyther meat nor drinke but righteousnesse and peace and ioy of the holy Ghost And Christ in the Gospell The Kingdome of God is within you The Parables of the Kingdome if you looke to their Morall imply as much all sound things and persons spirituall Grosse then is the vsurpation of the Bishop of Rome who in Christs name contrary to Christs rules combines both Swords the Spirituall and the Corporall And they that vnderstand The Kingdome of Christ carnally as if all