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
the land of Canaan which was a type of Christs Church which he should conquer unto himselfe if any people accepted of the peace which they were first to proclaime they were to become tributaries and servants unto Israel So it is said of Salomon whose peaceable kingdome was a type of Christs after his many victories that he bond-service upon all the nations about Israel and that those princes with whom he held correspondence brought unto him presents as testimonies of his greatnesse and wisedome So when the wise men the first fruits of the Gentiles after Christ exhibited came to submit unto his kingdome they opened their treasure and presented him with gifts gold frankincense and myrrh Againe Monetarum leges valores the authorizing and valuations of publike coines belong unto the prince onely it is his image and inscription alone which maketh them currant Even so unto Christ onely doth belong the power of stamping and creating as it were new ordinances in his Church nothing is with God nor should be currant with us which hath not his image or expresse authority upon it Neither can any man falsify or corrupt any constitution of his without notable contempt against his royall prerogative Againe Iudicium or potestas judiciaria a power of judging the persons and causes of men is a peculiar royalty the administration whereof is from the prince as the fountaine of all humane equitie under God deposited in the hands of inferiour officers who are as it were the mouth of the prince to publish the lawes and to execute those acts of justice and peace which principally belong to his owne sacred breast And so Christ saith of himselfe The Father hath committed all judgement unto the Sonne and hath given him authority to execute judgement Againe Ius vitae necis A power to pardon condemned persons and deliver them from the terrour of the Lawes sentence is a transcendent mercie a gemme which can shine only from the diadems of Princes Now unto Christ likewise belongeth in his Church a power to forgive sinnes it is the most sacred roialty of this prince of peace not onely to suspend but for ever to revoke and as it were annihilate the sentence of malediction under which every man is borne There are likewise Ornamenta Regia regall Ornaments a Crowne a Throne a Scepter and the like Thus we finde the Romanes were wont to send to those forraine kings with whom they were in league as testimonies and confirmations of their dignity scipionem eburneum togam pictam sellam curulem an ivorie scepter a roiall robe and a chaire of state And the like honours wee finde in the Scriptures belonging unto Christ that hee was crowned with glory and honour and that hee had a Throne and righteous scepter belonging to his kingdome Thus we have seene in severall particulars how Christ hath his Royalties belonging to his kingdome Some principall of them we finde in this place A throne a scepter ambassadours armies for the right dispensing of his sacred power We will first consider the words and then raise such observations as shall offer themselves First what is meant by the Rod of Christs Strength or his Strong Rod It notes a thing which a man may leane upon or lay the whole weight of his body on in his wearinesse But being spoken of Christs kingdome wee take it for a scepter or rod of majestie I will not hold you with the variety of acceptions in Expositors Some take it for the branch that groweth out of that roote of Iesse Some for the wood of the crosse Some for the body of Christ borne of a Virgin Some for the kingdome of Christs power taking the signe for the thing signified Some for the power of his mightie workes and preaching That of the body and of the crosse of Christ except by them wee understand the vertue of Christ crucified I conceive to be not so pertinent to the purpose of the Prophet The rest agree in one But for the more distinct understanding of the words wee may consider out of the holy Scriptures what things were sent out of Sion And we finde there two things First the word of the Lord or his holy Gospell The Law shall proceed out of Sion and the word of the Lord from Ierusalem Mic. 4.2 Secondly the spirit of the Lord which was first sent unto Sion for at Hierusalem the Apostles were to wait for the promise of the Father Act. 1.4 and from thence was shed abroad into the world upon al flesh Act. 2.17 and both these are the power or strength of Christ. His word a Gospell of power unto salvation Rom. 1.16 2 Cor. 4.7.10.4 and his spirit a spirit of power 1 Cor. 2.4 2 Tim. 1.7 which is therefore called the finger and the arme of the Lord Luk. 11.20 Matt. 12.28 Esai 53.1 so by the Rod is meant the Gospell and the Spirit of Christ. Secondly what is meant by Gods sending this Rod of Christs strength It notes the manifestation of the Gospell we knew it not before it was sent The donation of the Gospell we had it not before it was sent the invitations of the Gospell we were without God in the world and strangers from the Covenant of promise before it was sent The Commission of the Dispensers of the Gospell they have their patent from heaven they are not to speake untill they be sent Thirdly what is meant by sending it out of Sion It is put in Opposition to mount Sina from whence the Law was sometimes sent with thunders and fire and much terrour unto the people of Israel Ye are not come saith the Apostle unto the mount that burned with fire nor unto blacknesse and darknesse and tempest c. but yee are come unto mount Sion and unto the City of the living God the heavenly Ierusalem and to an innumerable company of Angels and to Iesus the Mediator of the new Covenant c. Heb. 12.18.24 and the Apostle elsewhere sheweth us the meaning of this Allegoricall opposition betweene Sina and Sion betweene Sarah and Hagar namely the two covenants of the Law and of Grace or of bondage and liberty Gal. 4.24 25. Sion was the place whither the tribes resorted to worship the Lord the place towards which that people praied the place of Gods mercifull residence amongst them the beauty of holines the place upon which first the gift of the holy Ghost was powred forth and in which the Gospell was first of all preached after Christs Ascension We may take it by a Synechdoche for the whole Church of the Jewes unto whom the Lord first revealed his Covenant of Grace in Christ Act. 3.26 Act. 13.46 Rom. 2.10 Rule Thou that is Thou shalt rule which is a usuall forme to put the Imperative for the future Indicative It is not a command which hath relation unto any service but it is a promise a commission a dignity conferred
the Law The Law was a glorious ministery as appeares by the thunderings and lightnings the shining of Moses his face and trembling at Gods presence the service of the Angels and sound of the trumpet the ascending of the smoke and the quaking of the mountaine but yet still the glory of the Gospell was farre more excellent a better Covenant a more excellent ministery The Law had weaknesse and unprofitablenesse in it both termes of diminution from the the glory thereof and therefore it could make nothing perfect But that which the Law could not doe in as much as it was weake through the flesh the Law of the Spirit of life in Christ Iesus which is a periphrasis of the Gospell as appeareth 2 Cor. 3.6 did doe for us namely make us free from the law of sin and death So then the Law was glorious but the Gospell in many respects did excell in glory 2 Cor. 3.10 To take a more particular view of the spirituall glory of the Gospell of Christ in those excellent ends and purposes for which it serveth First It is full of light to informe to comfort to guide those who sate in darknesse and the shadow of death into the way of peace Light was the first of all the creatures which were made and the Apostle magnifieth it for a glorious thing in those other luminaries which were after created 1 Cor. 15.41 How much more glorious was the light of the Gospell The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A marvellous light and therefore the kingdome of the Gospell is exprest by light and glory together as termes of a promiscuous signification Esay 60.1 2 3. Of all other learning the knowledge of the Gospell doth infinitly excell in worth both in regard of the object thereof which is God manifested in the flesh and in regard of the end thereof which is flesh reconciled and brought unto God A knowledge which passeth knowledge a knowledge which bringeth fulnesse with it even all the fulnesse of God a knowledge so excellent that all other humane excellencies are but dung in comparison of it What Angell in heaven would trouble himselfe to busie his noble thoughts which have the glorious presence of God and the joyes of heaven to fill them with metaphysicall or mathematicall or philologicall contemplations which yet are the highest delicacies which humane reason doth fasten on to delight in And yet we finde the Angels in heaven with much greedinesse of speculation stoope downe and as it were turne away their eyes from that expressesse glory which is before them in heaven to gaze upon the wonderfull light and bottomlesse mysteries of the Gospell of Christ. In all other learning a Devill in hell the most cursed of all creatures doth wonderfully surpasse the greatest proficients amongst men but in the learning of the Gospell and in the spirituall revelations and evidences of the benefits of Christ to the soule from thence there is a knowledge which surpasseth the comprehension of any angell of darknesse for it is the Spirit of God onely which knoweth the things of God It was the devillish flout of Iulian the Apostate against Christian Religion that it was an illiterate rusticitie and a naked beliefe and that true polite learning did belong to him and his Ethnick faction and for that reason he interdicted Christians the use of Schooles and humane learning as things improper to their beleeving religion a persecution esteemed by the Ancients as cruel as the other bloudy massacres of his predecessors To which slander though the most learned Father might have justly returned the lye and given proofes both in the canonicall bookes of holy Scripture and in the professours of that religion of as profound learning as invincible argumentation and as forcible eloquence as in any Heathen Author for I dare challenge all the Pagan learning in the world to parallel the writings of Clemens of Alexandria Origen Iustin Tertullian Cyprian Minutius Augustine Theodoret Nazianzen and the other champions of Christian Religion against Gentilisme yet he rather chooseth thus to answer that that authoritie which the faith he so much derided was built upon came to the soule with more selfe-evidence and invincible demonstration than all the disputes of reason or learning of Philosophie could create Though therefore it were to the Iewes an offence as contrary to the honour of their Law and to the Greekes foolishnesse as contrary to the pride of their reason yet to those that were perfect it was an hidden and mysterious wisdome able to convince the gain-sayers to convert sinners to comfort mourners to give wisdome to the simple and to guide a man in all his wayes with spirituall prudence for what ever the prejudice of the world may be there is no man a wiser man nor more able to bring about those ends which his heart is justly set upon than hee who being acquainted with God in Christ by the Gospell hath the Father of wisedome the Treasurer of wisedome the Spirit of wisedome and the Law of wisedome to furnish him therewithall It is not for want of sufficiencie in the Gospell but for want of more intimate acquaintance and knowledge thereof in us that the children of this world are more wise in their generation than the children of light Secondly another glorious end and effect of the Gospell is to be a ministration of Righteousnesse a publication of a pardon to the world and that so generall that there is not one exception therein of any other sin than onely of the contempt of the pardon it selfe And in this respect likewise the Gospell exceeds in glory If the ministration of condemnation saith the Apostle bee glory much more doth the ministration of righteousnesse exceed in glory 2 Cor. 3.9 It is the glory of a man to passe by an offence and the Lord proclaimeth his glory to Moses in that he would forgive iniquitie transgression and sinne that is multitudes of sinnes and sinnes of all degrees Exod. 34.7 And thus the Lord magnifies his mercie and thoughts towards sinners above all the wayes and thoughts of men even as the heavens are higher than the earth because he can abundantly pardon or multiply forgivenesses upon those who forsake their wayes and turne to him Esay 55.7 8 9. and therefore justifying faith whereby we rely upon the power of God to forgive and subdue our sinnes is said to give glory to God Abraham staggered not at the Promise through unbeleefe but being strong in faith hee gave glory to God namely the glory of his power and fidelity Rom. 4.20 21. Ye shall not bring this congregation into the Land which I have given them saith the Lord to Moses and Aaron because yee beleeved me not to sanctifie mee in the eyes of the children of Israel that is to give me the glory of my power and truth for to sanctifie the Lord of hoasts signifieth to glorifie his power by fearing him
care or respect towards it This is an errour of Gods benevolence and the latitude of his mercy and heighth of his thoughts towards sinners Hee hath declared himselfe willing that all men should be saved he hath set forth examples of the compasse of his long-suffering his invitations run in generall termes that no man may dare to preoccupate damnation but looke unto God as to one that careth for his soule Let a mans sinnes be never so crimson and his continuance therein never so obdurate I speake this for the prevention of despaire not for the encouragement of security or hardnesse yet as soone as he is willing to turne God is willing to save as soone as he hath an heart to attend God hath a tongue to speake salvation unto him Wee see then the way to trust in Christ is to looke upon him as the Bishop of our soules as the Officer of our peace as one that careth and provideth for us as one that hath promised to save to the uttermost to give supplies of his Spirit and Grace in time of need to give us daily bread and life in abundance to bee with us alwayes to the end of the world never to faile us nor forsake us And we may hereby learne our dutie one to another to put on the affections of members and the minde of Christ in compassionating considering and seeking the good of one another in bearing one anothers burthens in pleasing not our selves but our neighbour for his edification for even Christ pleased not himselfe that man cannot live in honour nor dye in comfort who liveth only to himselfe and doth not by his praiers compassions and supplies imitate Christ and interest himselfe in the good of his brethren Now the ground of all this power majestie and mercie of the Gospell is here set forth unto us in two words First it is the strength of Christ Secondly it is sent by God himselfe The Lord shall send the Rod of Thy strength out of Sion Here then we may first note That the Gospel is Christs owne Power and strength and the Power of God his Father by whom it is sent abroad So the Apostle cals it The Power of God unto Salvation and the demonstration of the Spirit and of Power that our faith should not stand in the wisedome of men but in the Power of God Therefore in one place we are said to be taught of God and in another to be taught of Christ in one place it is called the Gospell of the blessed God and in another the Gospell of Christ to note that whatsoever things the Father doth in his Church the same the Sonne doth also and that the Father doth not make knowne his will of mercie but by his Sonne that as in the Sonne he did reconcile the world unto himselfe so in the Son hee did reveale himselfe unto the world No man hath seene the Father at any time but the Sonne and he to whom the Sonne shall reveale him Christ is both the Matter and the Authour of the Gospell As in the worke of our Redemption he was both the sacrifice and the Priest to offer and the Altar to sanctifie it So in the dispensation of the Gospell Christ is both the Sermon and the Preacher and the Power which giveth blessing unto all He is the Sermon Wee preach Christ crucified saith the Apostle wee preach not our selves but Christ Iesus the Lord. And he is the Preacher See that yee refuse not him that speaketh Hee came and preached peace to those afarre off and to those that were nigh And lastly he is the Power which enliveneth his owne word The dead shall heare the voice of the Sonne of man and they that heare shall live for as the Father hath life in himselfe so hath he given to the Sonne to have life in himselfe My sheepe heare my voyce and I know them and they follow me and I give unto them eternall life c. He is the Lord of your faith we are but the Helpers of your joy He is the Master in the Church wee are but your servants for Iesus sake He is the chiefe Shepheard the Lord of the sheepe the sheepe are his owne we are but his Depositaries entrusted with the ministerie of reconciliation unto us is committed the dispensation of the Grace of God So then the Word is his but the service ours From whence both the Ministers of the Word and they which heare it may learne their severall duties First we should learne to speake as the Oracles of God as the Servants and Stewards of a higher Master whose Word it is which wee preach and whose Church it is which we serve We should therefore doe his worke as men that are set in his stead preach him and not our selves There can bee no greater sacrilege in the world than to put our owne image upon the Ordinances of Christ than to make another Gospell than we have received Saint Paul durst not please men because hee was the servant of Christ neither durst he preach himselfe because hee was the servant of the Church For hereby men doe even justle Christ out of his owne throne and as it were snatch the Scepter of his kingdome out of his owne hand boldly intruding upon that sacred and uncommunicable dignitie which the Father hath given to his Sonne onely which is to bee the Authour of his Gospell and the totall and adequate Object of all Evangelicall Preaching This sacrilege of selfe-preaching is committed three manner of wayes First when men make themselves the Authors of their owne preaching when they preach their owne inventions and make their owne braines the seminaries and forges of a new faith when they so glosse the pure Word of God as that withall they poison and pervert it This is that which the Prophet calleth lying visions and dreames of mens owne hearts which Saint Peter cals perverting or maketh crooked the rule of faith and Saint Paul the huckstering adulterating and using the Word of God deceitfully Which putteth mee in minde of a speech in the Prophet The Prophet is the snare of a fowler in all his wayes Birds wee know use to be caught with the same corne wherewith they are usually fed but then it is either adulterated with some venemous mixture which may intoxicate the bird or else put into a ginne which shall imprison it and such were the carnall Preachers in the Prophets and in Saint Pauls time who turned the truth of Christ into a snare that by that meanes they might bring the Church into bondage The occasions and originals of this perverse humour are first without men the seducements of Satan unto which by the just severity of God they are sometimes given over for the punishment of their owne and others sinnes Secondly within them upon which the other is grounded as Pride
for hands are not to bee laid suddenly on any man to preach the word and to administer the Sacraments and to doe all those ministeriall acts upon which the edification of the people of Christ doth depend I have now done with the first of Christs regalities in the Text which was the Scepter of his Kingdome Now to speake a word of the second which is Solium the Throne of his Kingdome The Lord shall send the Rod of thy strength out of Sion Which notes unto us First that the Church of the Iewes was the chiefe originall Metropolitan Church of all others Therefore our Savior chargeth his Disciples to Tarry in the City of Ierusalem till they should bee indued with power from on high The Apostle saith that they had the advantage or precedence and excellencie above other people because unto them were committed the Oracles of God To them did pertaine the Adoption and the glory and the covenants and the giving of the Law and the service of God and the promises Of them was Christ after the flesh All the Fathers Patriarchs Prophets Apostles and writers of the Holy Scriptures were of them There is no Church can shew such Priviledges nor produce such authentique records for her precedency as the Church of the Iewes Therefore they are called by an excellency Gods first-borne and the first fruits of the creatures they are called The Children of the Kingdome whereas others were at first Dogs and strangers Their Titles Sion Hierusalem Israel are used as proper names to expresse the whole Church of God by though amongst the Gentiles Christ Iesus though hee came as a Savior unto All yet hee was sent to bee a Prophet and a Preacher onely unto them Therefore the Apostle calleth him the Minister of the Circumcision that is of the Iewes and hee saith I am not sent but unto the lost sheepe of the house of Israel And when hee gave his Apostles their first commission he sent them onely into the Cities of the Iewes the Gentiles were incorporated into them were brought in upon their rejection and refusall of the Gospell tooke the Christians of Iudea for their patterne in their profession from that Church were Rules and constitutions sent abroad into other Churches as binding and necessary things To that Church the Churches of the Gentiles were debtors as having been made partakers of their spirituall things and though they bee now a rejected people yet when the fulnesse of the Gentiles is come in Israel shall be gathered againe and made a glorious Church And in the meane time their dispersion tended unto the conversion of the Gentiles For though they were enemies to the faith of Christians yet they did beare witnesse unto those Scriptures out of which the Christians did prove their faith And there is no greater evidence in a cause than the affirmative testimony of that man who is an enemie to the cause If the Church of Rome had such evidences as these out of the booke of God to prove their usurped primacie by how proud and intolerable would they be in boasting thereof and obtruding it unto others who are now so confident upon farre slenderer grounds And from hence we may learne to take heed of the sinnes of that people which were principally the rejecting of the corner stone and the putting off the Gospell of Christ away from them as every obstinate and unbeleeving sinner doth from himselfe This is that which hath made them of all nations the most hated and the most forsaken and hath brought wrath to the uttermost upon them because when Christ came unto his owne they received him not Because of unbeliefe they were broken off saith the Apostle and thou standest by faith be not high-minded but feare for if God spared not the naturall branches take heed lest he also spare not thee And we should likewise learne to pray for the fulnesse of the Gentiles and for the restoring of this people unto their honour and originall priviledges againe for we are their debtors we entred upon the promises which were made to them and therefore good reason we have to doe for them now as they did for us before We have a little sister or rather an elder sister and shee hath no brests the oracles and ordinances of God are taken from her What shall wee doe for our sister in the day when shee shall be spoken for Cant. 8.8 Secondly this notes unto us the calling of the Gentiles into the fellowship of the same mystery which was first preached unto the Iewes that they might be the daughters of this mother Church that they may take hold of the skirt of the Iew and say We will go with you for we have heard that God is with you The Church of Ierusalem was set up as a beacon or an ensigne or a publike sanctuary to which the nations should flie as doves to their windowes Of this merciful purpose some evidences and declarations the Lord gave before in Rahab Iob Ninive the Wise-men and others who were the preludes and first fruits of the Gentiles unto God and did after fully manifest the same in his unlimited commission to his Apostles Goe preach the Gospell unto every creature And now alas what were we that God should bring us hitherto Saint Paul saith that we were filled with all unrighteousnesse that we did neither understand God nor seeke after him Aâ—l our faculties were full of sinne and the fulnesse of all sinne was in us we were ruled by no lawes but the course of the world the Prince of the aire and the lusts of the flesh without God in this world and without any hope for the world to come Here vessels of lust and poyson and fitted to be hereafter vessels of destruction and misery We were no nation a foolish people a people that sought not nor inquired after God and yet his owne people hath he set by and called us to the knowledge of his love and mercie in Christ. And that not as many other Gentiles are called who heare of him indeed and worship him but have his doctrine corrupted and overturned with heresie and his worship defiled with superstition and idolatry but hee hath for us purged his floore and given unto us the wheat without the chaffe he hath let the light of his glory to shine purely upon us onely in the face of Iesus Christ without any humane supplements or contributions How should we praise him for it and as wee have received Christ purely so labour to walk worthily in him How should we runne to him that called us when we knew him not How should we set forward and call upon one another that we may flie like doves in companies unto the windowes of the Church How earnestly should wee contend for this truth the custodie whereof he hath honoured us withall How should we renue our repentance and remember our
faith worship and obedience dependeth But wee say that as Peter was a foundation so were all the other Apostles likewise Eph. 2.20 Revel 21.14 and that upon the same reason For the Apostles were not foundations of the Church by any dignity of their persons as Christ the chiefe corner stone was but by the vertue of their Apostolicall office which was universall jurisdiction in governing the people of Christ universall commission in instructing them and a Spirit of infallibility in revealing Gods will unto them throughout the whole world And therefore as Peter had the keyes of the Kingdome of heaven to remit or retaine the sinnes of men so likewise had the other Apostles Ioh. 20.23 That Christs charge to Peter feed my sheepe feed my lambes is no other in substance than his commission to them all goe teach all nations baptizing them in the name of the Father the Sonne and the Holy Ghost And that the particular directing of it unto Peter and praying for him was with respect unto his particular onely by way of comfort and confirmation as being then a weake member not by way of dignity or deputation of Christs owne regall power to him in the visible Church For all the offices of Christ are intransient and uncommunicable to any other in as much as that administration and execution of them dependeth upon the dignity of his person and upon the fulnesse of his Spirit which no mortall man or immortall Angell is capable of But all this is not enough to bee granted them for the raising their authority But then thirdly we must grant them too that Peter thus qualified was Bishop of Rome for proofe wherof they have no Testimonie of Holy Scriptures but onely humane tradition Cui impossibile non est subesse falsum So that in this which is one of the maine principles they build upon their faith cannot bee resolved into the word of God and therefore is no divine faith Fourthly that hee did appoint that Church to bee the monarchicall and fundamentall see to all other Churches for hee was Bishop as well of Antioch as of Rome by their owne confession And I wonder why some of his personall vertue should not cleave to his chaire at Antioch but all passe over with him to another place Fifthly that hee did transmit all his prerogatives to his successors in that chaire By which assertion they may as well prove that they all though some of them have been sorcerers others murtherers others blasphemous atheists were inheriters of S. Peters love to Christ for from thence our Savior inferres feed my sheep to note that none feed his sheepe but those that love his person Lastly that that long succession from S. Peter untill now hath ever since been legall and uninterrupted Or else the Church must sometimes have been a monster without a head Wee grant that some of the Ancients argue from succession in the Church but it was while it was yet pure and while they could by reason of the little space of time betweene them and the Apostles with evidence resolve their Doctrine through every medium into the preaching of the Apostles themselves But even in their personall succession who knoweth not what Simonies and Sorceries have raised divers of them unto that degree and who is able to resolve that every Episcopall ordination of every Bishop there hath been valid since therunto is requisite both the intention and Orders of that Bishop that ordained him These and a world of the like uncertainties must the faith of these men depend upon who dare arrogate to themselves the prerogatives of Christ and of his Catholike Kingdome But I have been too long upon this argument Againe this point of the stabilitie of Christs Kingdome is a ground of strong confidence comfort to the whole Church of Christ against all the violence of any outward enemies wherwith sometimes they may seeme to bee swallowed upon Though they associate themselves and gird to the battle though they take counsell and make decrees against the Lords anointed and against his spouse yet it shall all come to nought and be broken in pieces all the smoake of hell shall not bee able to extinguish nor all the power of hell to overturne the Church of God and the reason is Immanuel God is with us Esai 8.9 10. That anointing which the Church hath received shall deliver it at last from the yoke of the enemie Esai 10.27 Though it seeme for the time in as desperate a condition as a dry stick in the fire or a dead body in the grave yet this is not indeed a sepulture but a semination Though it seeme to bee cast away for a season yet in due time it will come up and flourish againe Zechariah 3.2 Ezekiel 37.11 And this is the assurance that the Church may have that the Lord can save and deliver a second time Esai 11.11 that hee is the same God yesterday and to day and for ever and therfore such a God as the Church hath found him heretofore such a God it shall finde him to day and for ever in the returnes and manifestations of his mercy Which discovers the folly and foretels the confusion of the enemies of Christs Kingdome they conceive mischiefe but they bring forth nothing but vanity Iob 15.35 They conceive chaffe and bring forth stubble Esai 33.11 They imagine nothing but a vaine thing their malice is but like the fighting of briars and thornes with the fire Esai 27.4 Nahum 1.10 like the dashing of waves against a rock like a mad mans shooting arrowes against the Sunne which at last returne upon his owne head like the puffing of the fanne against the corne which driveth away nothing but the chaffe like the beating of the winde against the saile or the foming and raging of the water against a mill which by the wisedome of the artificers are all ordered unto usefull and excellent ends And surely when the Lord shall have accomplished his worke on mount Sion when hee shall by the adversary as by a fanne have purged away the iniquity of Iacob and taken away his sinne hee will then returne in peace and beauty unto his people againe Looke on the preparation of some large building in one place you shall see heapes of lime and morter in another piles of timber every where rude and indigested materials and a tumultuary noise of axes and hammers but at length the artificer sets every thing in order and raiseth up a beautifull structure such is the proceeding of the Lord in the afflictions and vastations of his Church though the enemie intend to ruine it yet God intends onely to repaire it Thus farre as Donec respects Christs Kingdome in it selfe Now as it respecteth the enemies of Christ it notes First The present inconsummatenesse of the victories and by consequence the intranquillity of Christs Kingdome here upon the earth All his enemies are not yet under his feete Satan is not yet shut up
beleeve his kingdome of glory and salvation but they shall be made subject to the sword of his wrath and that without any hope of escape or power of opposition for God himselfe shall do it immediatly by his owne mighty power Hee will interpose his owne hand and magnifie the glory of his owne strength in the just confusion of wicked men So the Apostle saith that The Lord will shew his wrath and make his power knowne in the vessels fitted for destruction Rom. 9.22 Two meanes the Apostle sheweth shall be used in the destruction of the wicked to effect it The presence or countenance and the glorious power of the Lord 2 Thes. 1.9 The very terrour of his face and the dreadfull Majesty of his presence shall slay the wicked The kings of the earth and the great men and the rich men and the chiefe captaines and the mighty men those who all their life time were themselves terrible and had beene acquainted with terrours shall then begge of the mountaines and rockes to fall upon them and to hide them from the Face of him that sitteth upon the throne and from the wrath of the Lambe Revel 6.15 16. Esai 2.10 whence that usuall expression of Gods resolution to destroy a people I will set my face against them O then how sore shall the condemnation of wicked men bee when therein the Lord purposeth to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glorious strength of his owne almighty arme Here when the Lord punisheth a people he onely sheweth how much strength and edge he can put into the Creatures to execute his displeasure But the extreme terrour of the last day shall be this that men shall fall immediatly into the hands of God himselfe who hath said Vengeance belongeth unto me and I will recompence Heb. 10.30 31. And therefore the Apostle useth this expostulation against Idolaters Doe we provoke the Lord to jelousie Are we stronger than he 1 Cor. 10.22 Dare we meete the Lord in his fury doe we provoke him to powre out All his wrath Psal. 78.38 He will at last stir up all his wrath against the vessels that are fitted for it And for that cause he will punish them himselfe For there is no Creature able to bring all Gods wrath unto another there is no vessell able to hold all Gods displeasure The Apostle telleth us that wee have to doe with God in his Word Heb. 4.13 but herein he useth the ministery of weake men so that his Majesty is cover'd and wicked men have a veile upon their hearts that they cannot see God in his Word When thy hand is lifted up namely in the threatnings and predictions of wrath out of the word they will not see for it is a worke of faith to receive the word as Gods word and therein before-hand to see his power and to heare his rod Mic. 6.9 Other men belye the Lord and say it is not he But though they will not acknowledge that they have to doe with God in his word though they will not see when his hand is lifted up in the preparations of his wrath yet they shall see and know that they have to doe with him in his judgements when his hand falleth downe againe in the execution of his wrath So the Lord expostulateth with them Ezek. 22.14 Can thine heart endure or thine hands bee strong in the dayes that I shall deale with thee The Prophet Esay resolves that question The sinners in Sion are affraid fearefulnesse hath surprised the hypocrites namely a fearefull looking for of judgement and fiery indignation as the Apostle speakes Heb. 10.27 Who amongst us shall dwell with the devouring fire who amongst us shall dwell with everlasting burnings Esai 33.14 that is in the words of another Prophet Who can stand before his indignation and who can abide in the fiercenesse of his anger His fury is powred out like fire and the rockes are throwne downe by him Nahum 1.6 Confirmations of this point we may take from these considerations First the quarrell with sinners is Gods owne the controversie his owne the injuries and indignities have beene done to himselfe and his owne sonne the challenges have beene sent unto himselfe and his owne Spirit And therefore no marvell if hee take the matter into his owne hands and the quarrell so immediatly reflecting upon him if he be provoked to revenge it by his owne immediate power Secondly revenge is his royalty and peculiar prerogative Deut. 32.35.41 from whence the Apostle inferres That it is a fearefull thing to fall into the hands of the living God Heb. 10.30 31. And there are these arguments of fearefulnesse in it First it shall be in Iudgement without mercy Iam. 2.13 there shall be no mixture of any sweetnesse in the cup of Gods displeasure but all poison and bitternesse there shall not bee affoorded a drop of water to a lake of fire a minute of eafe to an eternity of torment Secondly it shall be in fury without compassion In humane judgements where the law of the state will not suffer a Judge to acquit or shew mercy yet the law of nature will force him to cōpassionate grieve for the malefactor whom he must condemne There is no Judge so senselesse of anothers miserie nor so destitute of humane affections as to pronounce a sentence of condemnation with laughter But the Lord will condemne his enemies in vengeance without any pittie I will laugh saith the Lord at your calamity I will mocke when your feare commeth Prov. 1.26 Thirdly it shall bee in revenge and recompence in reward and proportion that is in a full and everlasting detestation of wicked men the weight whereof shall peradventure lye heavier upon them than all the other torments which they are to suffer when they shall looke on themselves as scorned and abhorred exiles from the favour and presence of him that made them For as the wicked did here hate God and set their hearts and their courses against him in suo aeterno in all that time which God permitted them to sinne in so God will hate wicked men and set his face and fury against them in suo aeterno too as long as he shall be Judge of the world Thirdly this may be seene in the inchoations of hell in wicked men upon the earth When the doore of the conscience is opened and that sin which lay there asleepe before riseth up like an enraged Lion to fly upon the soule when the Lord suffers some flashes of his glittering sword to breake in like lightening upon the Spirit and to amaze a sinner with the pledges and first fruits of hell when he melteth the stout hearts of men and grindeth them unto powder what is all this but the secret touch of Gods owne finger upon the conscience For there is no creature in the world whose ministerie the heart doth discerne in the estuations and invisible workings of a guilty and unquiet spirit Fourthly the torments of wicked angels
an escape from himselfe the priviledge wherof hee did afterwards in vaine lay hold on And thus will Christ deale with his enemies at the last day Here they trample upon Christ in his word in his wayes in his members They make the Saints bow downe for them to goe over and make them as the pavements on the ground They tread under foote the bloud of the covenant and the Sanctuary of the Lord and put Christ to shame here and there their owne measure shall bee returned into their owne bosome they shall bee constrained to confesse as Adonibezek as I have done so God hath requited mee Yea this they shall suffer from the meanest of Christs members whom they here insulted over They shall then as witnesses and as it were co-assessors with Christ judge the very wicked Angels and tread them under their feet They shall take them captives whose captives they were and shall rule over their oppressors All they that despised them shall bow themselves at the soles of their feete They who gathered themselves against Sion and said let her bee defiled and let our eye see it shall themselves bee gathered as sheaves into the floore and the Daughter of Sion shall arise and thresh them with hornes of iron and with hooves of brasse Then saith the Church shee that is mine enemies shall see it shame shall cover her which said unto mee Where is the Lord thy God Mine eyes shall behold her Now shall shee bee troden downe as the mire of the streetes Even so let all thine enemies perish O Lord but let them which love thee bee as the Sunne when he goeth forth in his might Lastly herin wee may note the great Power and wisedome of Christ in turning the malice and mischiefe of his enemies into his owne use and advantage and in so ordering wicked men that though they intend nothing but extirpation and ruine to his Kingdome yet they shall bee usefull unto him and against their owne wills serviceable to those glorious ends in the accomplishing wherof hee shall bee admired by all those that beleeve As in a great house there is necessary use of vessels of dishonour destinated unto fordid and meane but yet dayly services so in the great house of God wicked men are his utensils and houshold instruments as footstooles and staves and vessels wherin there is no pleasure though of them there may bee good use The Assyrian was the Rod of his anger his axe wherwith hee pruned and his Saw wherwith hee threatned his people Pharoah was a vessell fitted to shew the glory and power of his name It is necessary saith our Savior that offences come and there must bee heresâ—es saith the Apostle Because as a skilfull Physitian ordereth poysonfull and destructive ingredients unto usefull services So the Lord by his wisedome doth make use of wicked mens persons and purposes to his owne most righteous and wonderfull ends secretly and mightily directing their wicked designes to the magnifying of his owne power and providence and to the furthering of his people in faith and godlinesse VERSE 2. The Lord shall send the Rod of thy strength out of Sion Rule thou in the mids of thine enemies THis Verse is a continuation of the former touching the Kingdome of Christ and it containes the forme of its spirituall administration Wherin is secretly couched another of the Offices of Christ namely his Propheticall Office For that is as it were the dispensation and execution of his regall Office in the militant Church The summe of this Administration consists in two principall things First in matters military for the subduing of enemies and for the defence and protection of his people Secondly in matters civill and judiciall for the government preservation and honor of his Kingdome And both these are in this Psalme The former in the latter part of this verse Rule thou in the midst of thine enemies The other in the third verse Thy people shall bee willing c. and the way of compassing and effecting in the former words of this verse The Lord shall send forth the Rod of thy strength out of Sion Every King hath his jura Regalia certaine roiall prerogatives and peculiar honors proper to his owne person which no man can use but with subordination unto him And if wee observe them wee shall finde many of them as exactly belong unto Christ in his Kingdome as to any secular prince in his First unto Kings doe belong Armamentaria publica the Magazins for military provision and the power and disposition of publike armes Therefore hee is said by the Apostle to Beare the sword because armes properly belong unto him and unto others under his allowance and protection So to Christ alone doth belong and in him onely is to bee found the publike armorie of a Christian man The weapons of our warfare are mighty onely through him Nay hee is himselfe the armour and panoply of a Christian and therefore wee are commanded to put on the Lord Iesus Againe via publica is via regia the high way is the Kingâ— way wherin every man walketh freely under the protection of his Soveraigne So that Law of faith and obedience under which wee are to walke which S. Paul calleth the Law of Christ is by S. Iames called Lex Regia a roiall Law and a Law of Libertie in which while any man continueth hee is under the protection of the promises and of the Angels of Christ. Againe Bona adespota seu incerti Domini Lands that are concealed and under the evident claime of no other person or Lord doe belong unto the Prince as hee that hath the supreme and universall dominion in his countries And this is most certainly true of Christ in his Kingdome if any man can once truly say Lord I am not the servant of any other Master no other King hath the rightfull dominion or peaceable possession of my heart hee may most truly from thence inferre Therefore Lord I am thy servant and therefore Lord my heart is thine True it is Lord our God that other Lords besides thee have had dominion over us but now by thee onely will wee make mention of thy name Againe Vectigaliae and Census Tributes and Customes and Testifications of homage and fidelity are personall prerogatives belonging unto Princes and as the Apostle saith Due unto them for that Ministerie and Office which under God they attend upon So in Christs Kingdome there is a worship which the Psalmist saith is Due unto his name They which came unto the Temple which was a type of Christ were not to come empty handed but to bring Testimonies of their reverence and willing subjection unto that worship When Abraham met Melchisedek a figure of Christ as from him hee received a blessing so unto him hee gave an expression of a loyall heart the tenth of the spoiles When the people of Israel entred into
Now then this Spirituall Gospell of Christ is the Scepter of his Kingdome and therefore as it is insigne regium an ensigne of roialty it importeth Glory and Majestie It is a Gospell full of glory Wee may observe that the very Typicall prefigurations of that mercy which is the sole businesse of the Gospell of Christ are in the Scriptures honored with the name of Glory The garments of the Priests being types of the Evangelicall Righteousnesse of the Saints were made for glory and beauty The Tabernacle which was ordaind for an evidence and seale of Gods Evangelicall presence with that people is called by the Prophet David a Tabernacle of honor the place which God did use to fill with his owne glory The Ark of God which was nothing else but Evangelium sub velo the Gospell under vailes and shaddowes is called by an excellency The Glory of Israel which is the attribute of Christ All Kings shall see thy glory The Temple at Ierusalem was the place of Gods Rest This is my Rest for ever here will I dwell Arise O Lord God into thy Resting place thou and the Arke of thy strength It was so called to note first the stability of Gods Evangelicall covenant in Christ it was not to bee changed nor to bee repented of but to bee sure and fixed in Christ for ever His Kingdome a Kingdome which was not to bee shaken his Priesthood a Priesthood which was not to passe away his teaching a teaching which was to continue to the worlds end And secondly to note the delight of God in Christ and in the mercy which through him was unto the world revealed Therein the Lord â—esteth and reposeth himselfe as in the crowne and accomplishment of all his workes And this Temple is called a glorious Rest a glorious high throne a house of glory of beauty and of holinesse It is said at the first Dedication thereof that the Glory of the Lord filled it It was not the gold or silver wherewith before that Dedication it was beutified wherein the glory thereof did consist but in the evidence of Gods presence which at that time was but a cloud whereas the true glory thereof himselfe was a Sunne as the Prophet cals him And with this did the Lord fill the second Temple which for this cause is said to have been more glorious than the former though in the magnificence of the structure farre inferior Now then as the Apostle in a case of just alike proportion useth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a terme of excesse when hee speaketh of the substance in comparison of the type If the bloud of bulls and goates did Sanctify to the purifying of the flesh How much more shall the bloud of Christ So may wee in this case If the Types of Evangelicall things were thus glorious how much more glorious must the Gospell it selfe needs bee And therefore as I before observed in other things so in this is it true likewise that Christ and his Gospell have the same attribute of glory frequently given unto them Christ is called the Glory of the Lord and of his people Israel And the Gospell a glorious mysterie a Royall Law a ministration of glory Nay glory it selfe for so I understand that place of the Apostle that yee would walke worthy of God who hath called you unto his Kingdome and glory that is unto the knowledge of his Gospell for of that in all the antecedent parts and in the verse immediatly following doth the Apostle speake A glory which draweth the study and amazement of the most glorious creatures of God unto it To consider this point more particularly The glory and majesty of the Gospell of Christ appeareth principally in foure things in the Author of it in the Promulgation and publishing of it in the Matter which it containes and in the Ends purposes or uses for which it serves First in the Author of it Many things of small worth have yet growne famous by the authours of them and like the unprofitable children of renowned progenitors hold their estimation and nobility from the parents which begate them And yet from men who are uncleane there will ever descend some uncleannesse upon the workes which they doe But the Gospell is therefore indeed a glorious Gospell because it is the Gospell of the blessed God There is glory in all the workes of God because they are his for it is impossible that so great a workeman should ever put his hand to an ignoble work And therefore the Prophet David useth his glory and his handy worke promiscuously for the same thing The heavens declare the glory of God and the firmament sheweth his handy worke to note that there is an evidence of glory in any thing which hee puts his hand unto And yet the Prophet there sheweth that there is more glory in the law of his mouth than in the workes of his hands The Lord is better known by Sion and his name greater in Israel than in al the world besides the more God doth communicate himselfe unto any of his works the more glorious it is Now there is nothing wherein God hath so much put himselfe wherin he may be so fully knowne communicated with depended upon and praised as in his Gospell This is a glasse in which the blessed Angels doe see and admire that unsearchable riches of his mercy to the Church which they had not by their owne observation found out from the immediate view of his glorious presence In the Creatures we have him a God of power and wisedome working all things in number weight and measure by the secret vigour of his providence upholding that being which he gave them and ordering them to those glorious ends for which he gave it In the law we have him a God of vengeance and of recompence in the publication thereof threatning and in the execution thereof inflicting wrath upon those that transgresse it But in the Gospell we have him a God of bounty and endlesse compassion humbling himselfe that he might be mercifull to his enemies that he might himselfe beare the punishments of those injuries which had beene done unto himselfe that he might not offer onely but beseech his owne prisoners to bee pardoned and reconciled againe In the Creature he is a God above us in the Law he is a God against us onely in the Gospel hee is Immanuel a God with us a God like us a God for us There is nothing doth declare God so much to bee God as his mercy in the Gospell Hee is invisible in himselfe we cannot see him but in his Sonne Hee is unapproachable in himselfe wee cannot come unto him but by the Sonne Therefore when hee maketh himselfe knowne in his glory to Moses hee sendeth him not to the Creation nor to mount Sinai but putteth him into a rocke being a resemblance of Christ and then maketh
latebrae dedecoris lurking places for uncleane lusts to hide themselves under or to escape away while the corrupt fancies of men stand gazing at that which pleaseth them as Agag when he was gloriously arrayed thought nothing of the bitternesse of death or Sisera of the naile and the hammer while he saw nothing but the milke and the butter Some there are not unlike Praxiteles the Painter in Clem. Alex who made the silly people worship the image of his strumpet under the title and pretence of Venus who by sleight and cunning craftinesse impose upon weake and incautelous hearers the visions of their owne fancie the crude and unnourishing vapours of an empty wit things infinitely unsutable to the majestie and seriousnesse of the foundation in the Gospel for the indubitate truth of God in his Word which with reverence may it be spoken is nothing else but to put the holy Prophets and Apostles into a fooles-coat But how-ever these men may please and puffe up themselves in the admiration of their owne wind yet certaine it is that the Gospell of Christ doth as much scorne humane contemperations as a wall of marble doth a roofe of straw or the Sunne at noone doth the light of a candle And therefore the palate of those who cannot away with the naked simplicitie of the Gospell without the blandishments of humane wit who must needs have Quailes to their Manna is hereby discovered to be manifestly distempered with an itch of lust and their eyes blinded by the god of this world Secondly this glory of the Gospell may teach us what admiration and acceptation it should finde amongst men even as it doth with the blessed Angels themselves This is a faithfull saying and worthy of all acceptation worthy to be received with all readinesse of mind worthy to be gazed upon like the Starre of the Wisemen with exceeding great joy worthy to be enamel'd in the crownes of Princes and to be written in the soule of every Christian with a beame of the Sun That Iesus Christ came into the world to save sinners And indeed the faithfull have ever found beauty in the feet of those that bring them glad tidings of this their King that is in the comming of this Word of grace and salvation unto them which is the usuall phrase of the Scripture setting forth more abundantly the mercy of the Lord who did not choose one fixed place for his Gospell to reside in and unto which all nations who would have benefit by it should take the paines to resort as hee did for the Iewes at Ierusalem but hath made it an itinerary salvation and hath sent it abroad to the very doores of men who else would never have gone out of doores to seeke it what man in a sad and disconsolate estate would not spread wide open his heart and let out his spirits to run upon the embraces of that man who was comming unto him with a message of more lovely and acceptable newes than the very wishes of his heart could have framed to himselfe When Ioseph was sent for out of prison unto Pharaohs Court when Iacob saw the chariots which were brought to carry him unto Ioseph his sonne how were they revived and comforted after their distresses When Caligula the Emperour sent for Agrippa the same which was afterwards smitten by the Angel whom Tiberius had bound in chaines and cast into prison caused him to change his garments and cut his haire it seemes that long and ugly haire was then the fashion of discontented prisoners and placed a Diademe on his head made him Tetrarch of Iturea and Trachonitis and Governour of Judea and for his chaine of iron gave him another of gold of equall weight as the Historian relateth he saith that men were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they could not beleeve so wonderfull a change for things of extraordinary goodnesse are very difficultly beleeved When the Lord turned againe the captivitie of Sion we were like them that dreame the thing was so incredibly sutable to their desires that it seemed rather the imaginary wish of a dreame than a deliverance really acted as Peter when he was delivered out of prison thought he had seene a vision Iacob could not at first beleeve the newes of the life and honour of Ioseph his sonne and the Disciples for very joy were not able to beleeve the Resurrection of Christ. Now what are all the good tidings to the Gospell which is a Word of salvation which opens prisons and lets out captives which brings our King unto us and makes us kings too which gives us such a joy as the whole world cannot rob us of Your joy shall no man take from you The joy which Caligula gave unto Agrippa Claudius might have taken from him as he did after from Agrippa his sonne and though he did not yet we see the Angell did But the joy of the Gospell is unvariable the Angels themselves to whom one might thinke the joyes of men should seeme but small call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great joy Luke 2.10 It is the joy of a treasure infinitely more worth than all which a man hath besides A joy of a triumphall harvest and of victorious spoiles wherein there is not onely an escape from dangerous hazard but a large reward of peace and plenty It is a full joy there is no sorrow mingled with it nay it is all joy and therefore there is nothing but sorrow without it All joy in it selfe and all joy in the middest of opposition too A joy in the heart like gold in the mine which turneth every thing about it into joy Divers temptations take not away one scruple of it no more than fire doth of gold it is all joy still My brethren saith the Apostle count it all joy when you fall into divers temptations It turneth the reproches of men into riches nay in the middest of all other tribulations it is our peace and our glory Therefore being so full of joy when once a right apprehended needs must it likewise be worthy of all acceptation too And therefore the Prophet calleth the time of the Gospell tempus acceptabile the acceptable time or yeare of the Lord which Baronius falsely understands of the first yeare of Christs preaching onely since the Apostle useth the same phrase for the whole time of evangelicall dispensation And indeed if we looke into the Church we shall see what worthy acceptation this Gospell hath found Zacheus made haste and received Christ into his house gladly so did the brethren at Ierusalem receive the Apostles so did the men of Berea receive the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all readinesse of minde or forward affection so did the Galatians receive Saint Paul with the honour of an Angell yea even as Christ Iesus himselfe for indeed Christ and his Gospell goe still together the man in the Gospell sold
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
Consider the Church in it selfe and so it is a very vast body but yet consider it comparatively with the other more prevailing malignant part of the world so it is but a little flock as many graines and measures of corne may lie hid under a greater heape of chaffe Secondly the Church now is many comparatively with the old church of the Iewes more are the Children of the desolate than of the married wife Esai 54.1 But not comparatively with the adversaries of the Church in generall Wee see of thirtie parts of the world nineteene are either idolatrous or Mahumetan and the other eleven serving Christ in so different a manner as if there were many Christs or many Gospels or many wayes to the same end Thirdly though Christ alwayes have a numerous offspring yet in severall ages there is observable a different purity and conspicuousnesse according to the different administrations and breathings of the Spirit upon his garden In some ages the Doctrine more uncorrupt the profession and acceptation more universall than in others In the Apostles times there were many borne unto Christ by reason of the more abundant measure of Spirit which was shed abroad upon them Tit. 3.6 In the times of the Primitive persecutions there were many likewise born because God would glorifie the foundations of his Church and the power of his Spirit above the pride of men In the first countenancing of it by Imperiall Laws and favors it was very generall and conspicuous because professed by the obedience and introduced by the power of those great emperors whom the world followed But after that long peace and great dignities had corrupted the mindes of the chiefe in the Church and made them looke more after the pompe than the purity thereof the mystery of iniquity like a weed grew apace and overspread the Corne first abusing and after that subjecting the power of princes and bewitching the Kings of the earth with its fornications Hence likewise wee may learne to acknowledge Gods mercy in the worst times in those ages wherin the Church was most oppressed yet many have yeelded themselves unto Christ. The woman was with Childe and was delivered even when the Dragon did persecute her Revel 12.1.4 and even then God found out in the wildernesse a place of refuge defence and feeding for his Church As in those cruell times of Arrianisme when heresie had invaded the world and in those blinde and miserable ages wherin Satan was loosed God still stirred up some notable instruments by whom hee did defend his truth and amongst whom hee did preserve his Church though they were driven into solitary places and forced to avoid the assemblies of Hereticall and Antichristian Teachers Wee learne likewise not to censure persons places or times God had seven thousand in Israel when Elias thought none but himselfe had been left all are not alike venturous or confident of their strength Nicodemus came to Christ by night and yet even then Christ did not reject him Therefore we must not presently censure our neighbours as cold or dead if they discover not immediatly the same measure of courage and publike stoutnesse in the profession of Christ with our selves some men are by nature more retir'd silent unsociable unactive men some by the engagement of their places persons and callings wherein they are of more publike and necessary use in the Church are put upon more abundant caution and circumspection in the moderate carriage of themselves than other men Paul was of himselfe very zealous and earnest in that great confusion when Gaius and Aristarchus were haled into the theater to have gone in unto the people in that their outrage and distemper but the wisedome of the Disciples and some of his chiefe friends is herin commended that they sent unto him desiring him that hee would not adventure into the theater and that they suffered him not Act. 19.30 31. It is a grave observation which Gregorie Nazianzen makes of that great champian and universall agent for composing the differences and distractions of the Church S. Basil that pro temporis ratione Haereticorum principatu by reason of the prevalencie of adversaries and condition of the times hee did in the controversies concerning the Deitie of the Holy Ghost abstaine from some words which others of an inferior ranke did with liberty and boldnesse use and that this hee did in much wisedome and upon necessary reasons because it was not fit for so eminent a person and one who had such generall influence by the quality of his place and greatnesse of his parts in the welfare of the Church by the envie of words or phrases to exasperate a countenanced enemie and to draw upon himselfe and in him upon the Church of God any inevitable and unnecessary danger And surely if the wisedome and moderation of that holy man were with the same pious affection generally observed that men when they doe earnestly contend for the truth once delivered which is the duty of every Christian did not in heate of argument load the truth they maintaine with such hard and severe though it may bee true expressions as beget more obstinacie in the adversarie and it may bee suspition in the weake or unresolved looker on differences amongst men might bee more soberly composed and the truth with more assurance entertained Againe wee have from hence an encouragement to goe on in the wayes of Christ because wee goe in great and in good Company many wee have to suffer with us many wee have to comfort and to encourage us As the people of Israel when they went solemnely up to meete the Lord in Sion went on from troope to troope the further they went the more companie they were mixed withall going to the same purpose so when the Saints goe towards heaven to meete the Lord there they doe not onely goe unto an innumerable Company of Angells and just men but they meete with troopes in their way to encourage one another All the discouragement that Elias had was that hee was alone but we have no such plea for our unwillingnesse to professe the truth and power of Religion now Wee are not like a lambe in a wide place without comfort or company but wee are sure to have an excellent guard and convoy unto Christs Kingdome And this use the Apostle makes of the multitudes of beleevers that wee should by so great a Cloud of witnesses bee the more encouraged in our patient running of that race which is set before us Heb. 12.1 Lastly It should teach us to love the multitudes the assemblies and the Communion of the Saints to speak often to one another to encourage strengthen one another not to forsake the assembling of our selves together as the manner of some is to concurre in mutuall desires to conspire in the same holy thoughts and affections to bee of one heart of one soule of one judgement to walke by one the same
and to love any of thy words Thy Law is my Counsellor I will bee ruled by it it is my Physitian I will bee patient under it it is my Schoolemaster I will bee obedient unto it But who am I that I should promise any service unto thee and who is thy Minister that hee should doe any good unto me without thy grace and heavenly call bee thou therefore pleased to reveale thine owne Spirit unto mee and to worke in mee that which thou requirest of mee I say if a man could come with such sweete preparations of heart unto the word and could thus open his soule when this spirituall Manna fals down from heaven he should finde the truth of that which the Apostle speaketh Ye are not straitned in us or in our ministerie wee come unto you with abundance of grace but yee are straitned onely in your owne bowels in the hardnesse unbeliefe incapacity and negligence of your owne hearts which receiveth that in drops which falleth downe in showres Note 3. As it is a divine so it is a secret and undiscerned Birth As the winde bloweth where it listeth and thou hearest the sound thereof but caust not tell whence it cometh nor whither it goeth So saith our Savior is every one that is borne of God Ioh. 3 8. The voluntary breathings and accesses of the Spirit of God unto the soule whereby hee cometh mightily and as it were cloatheth a man with power and courage are of a very secret nature and notwithstanding the power thereof bee so great yet there is nothing in apparance but a voyce of all other one of the most empty and vanishing things As Dew fals in small and insensible drops and as a Childe is borne by slow and undiscerned progresses as the Prophet David saith Fearefully and wonderfully am I made Such is the birth of a Christian unto Christ by a secret hidden and inward call Vocatione Altâ as S. Austen calleth it by a deepe and intimate energie of the Spirit of grace is Christ formed and the soule organized unto a spirituall being A man heares a voyce but it is behinde him hee seeth no man hee feels a blow in that voyce which others take no notice of though externally they heare it too Therefore it is observable that the men which were with Paul at his miraculous conversion are in one place said to heare a voyce Act. 9.7 and in another place not to have heard the voyce of him that spake unto Paul Act. 22.9 They heard onely a voyce and so were but astonished but Paul heard it distinctly as the voyce of Christ and so was converted Note 4. As it is a Divine and secret so is it likewise a sudden birth In naturall generations the more vast the creature the more slow the production an Elephant ten years in the wombe In humane actions magnarum rerum tarda molimina great workes move like great engines slowly by leasure to their maturity but in spirituall generations Children are borne unto Christ like Dew which is exhaled conceived formed produced and all in one night Paul to day a Woolfe to morrow a Sheepe to day a Persecutor to morrow a Disciple and not long after an Apostle of Christ. The Nobleman of Samaria could see no possibility of turning a famine into a plentie within one night neither can the heart of a man who rightly understands the closenesse and intimate radication of sinne and guilt in the soule conceive it possible to remove either in a sudden change yet such is the birth of men unto Christ Before shee travelled shee brought forth before her paine came she was delivered of a man-Childe The earth bringeth forth in one day and a nation is borne at once It is spoken of Ierusalem the mother of us all Esai 66.7 8. VERSE 4. The Lord hath sworne and will not Repent Thou art a Priest for ever after the Order of Melchisedeck FRom the Regall Office of Christ and the Administration thereof by the Scepter of his Word and Spirit to the conquering of a willing people unto himselfe the Prophet now passeth to his sacerdotall office the vigor and merit whereof is by the two former applied unto the Church Therefore wee may observe that though the tribes were interdicted confusion with one another in their marriages Num. 36.7 Yet the Regall and Leviticall Tribes might interchange and mingle blouds to intimate as I conceive that the Messiah with relation unto whose lineage that confusion was avoided was to bee both a King and a Priest Thus wee finde Iehoiada the Priest married Iehoshabeath the Daughter of King Iehoram 2 Chron. 22.11 And Aaron of the Tribe of Levi tooke Elishâ—ba the Daughter of Amminadab who was of the tribe of Iuda Exod. 6.23 Numb 1.7 In which respect I suppose Mary and Elizabeth the Wife of Zatharie the Priest are called Cousins Luk. 1.36 In the Law indeed these two Offices were distinct Our Lord saith the Apostle sprang out of the Tribe of Iuda of which Tribe Moses spake nothing concerning Priesthood Heb. 7.14 And therefore when King Vzziah incroached on the Priests Office hee was smitten with a Leprosie 2 Chron. 26.18 21. But amongst the Gentiles amongst whom Melchizedek is thought to have beene a Priest it was usuall for the same person to have been both King and Priest The words containe the Doctrine of Christs Priesthood The Quality of it Eternall The Order not of Aaron but of Melchizedek The foundation of both Gods immutable decree and counsell hee cannot repent of it because hee hath confirmed it by an Oath I shall handle the words in the Order as they lie The Lord hath sworne Here two things are to bee enquired First how God is said to sweare Secondly why hee swears in this particular case of Christs Priesthood The former of these the Apostle resolves in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.17 Hee interposed in or by an oath namely himselfe for that is to bee supplied out of the thirteenth verse where it is said that bee sware by himselfe So elsewhere it is said that he sware by the excellency of Iacob that is by himselfe Amos 8.7.6.8 By my selfe have I sworne saith the Lord that in blessing I will blesse thee Gen. 22.16 The meaning is that God should denie himselfe which hee cannot doe 2 Tim. 2.13 and should cease to bee God if the word which hee hath sworne should not come to passe So that usuall forme as I live is to be understood let me not be esteemed a living God if my word come not to passe so elsewhere the Lord interposeth his holinesse I have sworne by my Holinesse that I will not lie unto David Psal. 89.35 As impossible for him to breake his word as to bee unholy For the second question why God swears in this particular I answer First and principally to shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The immutable and irreversible certainty
of what hee speakes Heb. 6.17 I have sworne by my selfe the word is gone out of my mouth and it shall not returne c. Esai 45.23 Thus wee finde God confirming the unmoveablenesse of his covenant by an Oath Esai 54.9 10. Psal. 89.34 35. When the Lord doth onely say a thing though his word bee as certaine in it selfe as his oath for it is as impossible for him to lie as to forsweare himselfe yet there is an implicite kinde of reservation for the altering revoking or reversing that word by some subsequent declaration As in the covenant and Priesthood of Aaron though God made it for a perpetuall ordinance yet there was after a change of it for the weaknesse and unprofitablenesse thereof So when the Lord sent Ionah to preach destruction unto Ninive within fortie dayes though the Denuntiation came not to passe yet was it not any false message because it was made reversible upon an implicite condition which condition the Lord is pleased sometimes in mercy to conceale that men may bee the sooner frighted out of their security upon the apprehension of so approching a danger At what time saith the Lord I shall speake concerning a Nation and concerning a Kingdome to pluck up and to pull downe and to destroy If that Nation against whom I have pronounced turne from their evill I will repent of the evill that I thought to doe unto them Ier. 18.7 8. But when the Lord sweares any absolute Act or promise of his owne for the Revocation whereof there can no other ground de novo arise than was extant at the time of making it and yet was no barre nor hinderance unto it namely the sinne of man he then by that oath seales and assures the immutability thereof to those that rely upon it Secondly it is to commend the excellencie and preeminencie of that above other things which hath this great seale of Heaven the Oath of God to confirme and establish it Inasmuch saith the Apostle as not without an oath hee was made Priest by so much was hee made a surety of a better Testament Heb. 6.20 22. and this is a consequent of the former for by how much the more abiding by so much the more glorious is the Ministery of the Gospell If that which is done away were glorious much more that which remaineth is glorious 2 Cor. 3.11 The more solemne and sacred the institution was the more excellent is the Priesthood Now this Oath was that Seale of God by which hee designed and set apart his Sonne for that great Office in a more solemne manner of ordination than was to others usuall Him hath God the Father sealed Iohn 6.27 It was but Hee hath said unto others ye are Gods but it is He hath sanctified to his Sonne Iohn 10.34 36. Thirdly It is to commend Gods great compassion and good will for the establishing of the hearts of men in comfort and assurance He therefore confirmed his promise by an oath That by two immutable things wherein it is impossible for God to lie we might have strong consolation who have fled for refuge to lay hold on the hope which is set before us Heb. 6.17 18. an oath even amongst men is the end of all controversie the determination and composing of all differences how much more when hee sets his Seale upon his mercy and covenant should the hearts of men bee secure and lay fast hold thereon without doubt or scruple Therefore wee finde the Saints in the Scripture make mention of the Oath of God for establishing their hearts against feares or dangers Thou wilt performe the truth to Iaakob and the mercy to Abraham which thou hast sworne to our fathers from the dayes of old Micah 7.20 Thy bow was made quite naked according to the oathes of the tribes even thy Word Hab. 3.9 that is Thou didst make it appeare to thine enemies that thou didst fight for thy People and remember thy Word or Covenant of mercy which thou didst sweare unto Abraham the Father of the faithfull and so oftentimes new ratifie unto his seed the Tribes which proceeded from him And this is the ground of all the Churches comfort and stabilitie for alas wee every day deserve to have God abrogate his Covenant of mercy with us but hee is mindefull of the Oath which hee hath sworne Deut. 7.7 8.9.5 There was wickednesse enough in the world to have drawne downe another flood after that of Noah the same reason that caused it did remaine after it was removed Genes 6.12 13.8.21 But Gods Oath bound him to his mercy Esay 54.9 The meaning then of this first Clause is this The Lord to shew the immutability of his Counsell the unchangeablenesse of Christs Priesthood the excellencie of it above the Priesthood of Aaron the strong consolation which the Saints may there hence receive hath sealed it by an Oath so that he is a Priest by a decree which cannot be revoked It notes unto us the Solemne call of Christ unto the office of Priesthood as before of King verse 1. He did not usurpe this honour to himselfe as Nadab and Abihu did when of their owne heads they offered strange fire unto the Lord nor incroach upon us as Vzziah but hee was ordained and begotten and called of God thereunto after the order of Melchisedech Heb. 5.5.10 Hee was sanctified and sent and had a commandement and a worke set him to doe Iohn 10.18.36.37 In which respect hee was called a Servant or a chosen officer formed for a speciall imployment Esay 42.1.49.5.53.11 Phil. 2.7 here then is the consent of the whole Trinitie unto Christs Priesthood First the Fathers consent in his Act of ordination for him hath God the Father sealed Iohn 6.27 Thou art my Sonne this day have I begotten thee Heb. 5.5 6. Secondly The Sonnes by voluntary susception and vadimonie for mankinde for he was the Suretie of the Covenant Heb. 8.22 The Apostle joyneth these two together Heb. 10.9 10. Loe I come to doe thy Will O God there was Gods Will and Christs submission thereunto in which regard he is said to sanctifie himselfe Iohn 17.19 There was a Covenant betweene God and Christ Christ was to undertake an office of service and obedience for men to offer himselfe a sacrifice for sinne to be made of a woman under the Law c. And for this God was to prolong his dayes to give him a seed and a Generation which could not bee numbred a Kingdome which cannot bee bounded a portion with the great and a spoyle with the strong a Name above every name to set a joy and a glory before him after hee should have finishâ—d his worke c. Thirdly here is the consent of the Holy Ghost which did hereunto anoint him which came along with him which formed him in the wombe of the Virgin and descended upon him in his solemne susception of this office in Iohns Baptisme by which Spirit he was consecrated warranted and
it It cannot be that a creature should of it selfe and out of the corruption of its owne reason and judgement choose to relinquish the service of him to whom it is naturally and unavoidably subject and by that meanes become altogether unprofitable abominable and unfit for the Masters use and for those holy ends to which it was originally ordered but it must withall incurre the displeasure and thereupon provoke the revenge of that righteous Creator who out of great reasons had put it under such a service Fifthly By all this which hath hitherto beene spoken it appeares that God is not unjust but most holy and righteous First in making a Law for man to observe when hee forbade the eating of the fruit of the tree of knowledge of good and evill to shew that man had nothing by personall immediate and underived right but all by donation and indulgence Any Law God might justly make the obedience whereof hee gave the creature an originall power to performe by reason of the naturall and necessary subjection of the creature unto him Secondly in annexing a curse and penalty to the violation of that Law which for the declaration of his glorious justice hee might most righteously doe because of the inevitable demerit or liablenesse unto censure from the disobedience of that Law resulting Thirdly in making man in such a mutable condition as in the which he might stand or fall by his owne election because hee would be obeyed by judgement and free choice not by fatall necessitie or absolute determination Sixthly here then comes in the fall of man being a wilfull or chosen transgression of a Law under the precepts whereof he was most justly created and unto the malediction wherof he was as necessarily righteously subject if hee transgressed for as by being Gods creature he was subject to his will so by being his prisoner he was as justly subject unto his wrath and that so much the more by how much the precept was more just the obedience more easie the transgression more unreasonable and the punishment more certaine Now by this fall of man there came great mischiefe into the world and intolerable injury was done by the Creature to him that made him First his dominion and authoritie in his holy command was violated Secondly his justice truth and power in his most righteous threatnings were despised Thirdly his most pure and perfect Image wherein man was created in righteousnesse and true holinesse was utterly defaced Fourthly his glory which by an active service the creature should have brought unto him was lost and despoiled So that now things will not returne to their primitive order and perfection againe till these two things be first effected First a Satisfaction of Gods justice And secondly a Reparation of mans nature which two must needs be effected by such a middle and common person as hath both zeale towards God that he may be satisfied and compassion toward man that he may be repaired such a person as having mans guilt and punishment on him translated may satisfie the justice of God and as having a fulnesse of Gods Spirit and holinesse in him may sanctifie and repaire the nature of man And this person is the Priest here spoken of by David Here the learned frame a kinde of conflict in Gods holy Attributes and by a libertie which the Holy Ghost from the language of holy Scripture alloweth them they speake of God after the manner of men as if he were reduced unto some straits and difficulties by the crosse demands of his severall attributes Justice called upon him for the condemnation of a sinfull and therefore worthily accursed creature which demand was seconded by his truth to make good that threatning In the day that thou eatest thereof thou shalt die the death Mercy on the other side pleaded for favour and compassion towards man wofully seduced and overthrowne by Satan and peace for reconcilement and pacification betweene an offended Judge and an undone creature Hereupon the infinite wisdome and counsell of the blessed Trinitie found out a way which the Angels of heaven gaze on with admiration and astonishment how to reconcile these different pleas of his attributes together A Priest then is resolv'd upon one of the same blessed Trinitie who by his Fathers ordination his owne voluntary susception and the holy Spirits sanctification should be fitted for the businesse He was to be both a Surety and a Head over sinfull men to suffer their punishments and to sanctifie their natures in the relation of a surety to pay mans debt unto God and in the relation of an Head to restore Gods Image unto man and thus in him mercie and truth have met together righteousnesse and peace have kissed each other Psal. 85.10 So then the necessitie which man fallen hath of this Priest here spoken of is grounded upon the sweet harmony and mutuall kisses of Gods Mercy Truth Righteousnesse and Peace which will more distinctly appeare by considering three things First God did purpose not utterly to destroy his creature and that principally for these two reasons as we may observe out of the Scriptures First his owne free and everlasting love and that infinite delight which he hath in mercy which disposeth him abundantly to pardon and to exercise loving kindnesse in the earth Mic. 7.18 Exod. 34.6 7. Psalm 103.8 Esay 55.7 Ier. 9.24 Secondly his delight to be actively glorified by his creatures voluntary service and subjection Herein is my Father glorified that you beare much fruit Iohn 15.8 I have no pleasure in the death of the wicked but that hee turne from his way and live Ezek. 33.11 He delighteth most in unbloudy conquests when by his patience goodnesse and forbearance he subdueth the hearts affections and consciences of men unto himselfe so leading them unto repentance and bringing downe their thoughts unto the obedience of Christ he loveth to see things in their primitive rectitude and beautie and therefore esteemeth himselfe more glorified in the services than in the sufferings of men Hee loveth to have a Church and generation of men which shall serve him in the middest of all his enemies The Lord loveth the gates of Sion more than all the dwellings of Iacob Psalm 87.2 namely because hee was there more solemnely worshipped and served And therefore he resolved not to destroy all men lest there should be no Religion upon the earth When the Angels fell they fell not all many were still left to glorifie him actively in their service of him but when Adam fell all mankinde fell in him so that there was no tree of this Paradise left to bring forth any fruit unto God and this is most certaine God had rather have his trees for fruit than for fuell and for this reason he was pleased to restore mankinde againe These are the causes why the Lord would not utterly destroy man but these alone shew not the necessitie of a Priest to come betweene God and man
greater glory The Lord seemeth to neglect to breake up the hedge to sleepe while his Church is sinking as Christ to his Disciples seemed carelesse Mark 4.38 39. so frequently in Scripture the Saints expostulate with God in an humble and mourning debate Why sleepest thou O Lord Arise cast us not off for ever Psal. 44.23 Ier. 14.8 9. But God hath his quare against us too for this infirmitie and haste of ours Why sayest thou O Iacob and speakest O Israel my way is hid from the Lord and my judgement is passed over from my God That is he hath not taken notice of my calamitie Hast thou not knowne hast thou not heard that the everlasting God the Lord the Creator of the ends of the earth fainteth not neither is weary There is no searching of his understanding Esay 40.27 28. He is wonderfull in counsell and excellent in working and therefore he doth not slumber nor sleepe but only in wisdome ordereth times and seasons that there may in the end be the greater glory unto him and in the things done the more beautie Every thing saith Salomon is beautifull in its time if you gather it before it loseth both its beauty and vertue It would bee a madnesse for a man to mow downe his corne when it is in the greene blade Hee waiteth saith the Apostle for the precious fruit of the earth and hath long patience Iam. 5.7 Now the Prophet assureth us that Light that is comfort refreshment peace deliverance is sowne for the righteous Psal. 97.11 It was sowen for the people of God when they were in captivity though to themselves they seemed as dead men in their graves yet indeed they were dead but as seed in the furrowes which revived againe Psal. 126.5 6. and therefore the Lord likewise like Saint Iames his husbandman is said to wait that he may be gracious to his people Esay 30.18 Though a man suffer never so much injury and be most violently kept out of his owne right yet he must wait till time and mature proceedings have brought on his matters to a triall therefore the Lord calleth it The yeare of recompences for the controversies of Sion Esay 34.8 It is not for private men to order the periods or stints or revolutions of times wherein businesses are to be tried but publike authoritie constitutes that and every man must wait for the appointed time so the Church must not set God the times when it would bee heard or eased but must trust his wisedome and power Ier. 49.19 for there is a set time wherein he will have mercy upon Sion Psal. 102.13 Now this Time is ruled and bounded by these considerations First when the sinne of the enemie is growen ripe and his heart proud and insolent against God and his people when he trampleth upon the poore when he sacrificeth to his owne net when he adoreth his owne counsels when he deifieth his owne condition and thinketh that none can pull him downe then is it a time for God to shew himselfe and to stir up his glory It is time saith David for thee O Lord to worke for they have made void thy Law Psal. 119.126 So outragious they are that their fury runneth over from thy servants to thine ordinances to blot out the very records of heaven the name and feare of God out of the earth And this reason and period of time wee finde frequently in the Scriptures given In the fourth generation they shall come hither againe for the iniquitie of the Amorites is not yet full Gen. 15.16 It is not growen to that ripenesse and compasse as I in my wise secret and patient providence will permit O thou that dwellest upon many waters abundant in treasures saith the Lord to Babylon thine end is come and the measure of thy covetousnesse Ier. 51.13 when men have filled up the measure of their sinne then is their end come bee their wealth or safety or their naturall or acquired munition never so great Put you in the sickle saith the Prophet for the harvest is ripe come get you downe for the presse is full the fats over-flow for the wickednesse is great Ioel 3.13 When wickednesse is so great that it filleth all the vessels then is the Lord ready to put in his sickle and to cut it downe It is further demanded when sinne is full To this I answer that there are three things principally which set forth the fulnesse of sinne Vniversality Impudence and Obstinacy First when a whole Land is filled with it that there are none to intercede or to stand in the gap when from Streets to Palaces from Houses to Courts from Schooles to Churches from every corner sinne breaketh forth so that bloud toucheth bloud The Land is full of adulterers saith the Prophet because of swearers the Land mourneth for both Priest and Prophet are profane yea in my house have I found their wickednesse saith the Lord Ier. 23.10 11. when in every place and at every view there are new and more abominations Ezek. 8.17 Ier. 5 1-6 Secondly when sinne is impudent whorish and outragious when there is no feare modesty or restraint but it breaketh all bonds and like a raging sea overrunneth the bankes They declare their sinne as Sodome saith the Prophet and hide it not woe unto their soules Esay 3.9 it is so full that it breakes out into their countenance hypocrisie it selfe is too narrow to cover it This is that which the Apostle calleth An excesse of riot and the Prophet a rushing like an horse into the battell Now when God thus gives a man over sinne will not be long a filling up when lusts breake forth and throng together when from concupiscence sinne goes on to conception and delight to formation and contrivance to birth and execution to education and custome to maintenances and defence to glory and boasting to insensibilitie hardnesse and a reprobate sense then there is such a fulnesse in sinne as is neere unto cursing the very next step is hell Lastly when sinne holds out in stubbornenesse and is incorrigible when the remedy is refused the pardon rejected the peace not accepted Then is sinne come to its fulnesse The sinne of the Amorites was never quite full but when they rejected that peace mercy and subjection to Gods people which was offered them first But when men sinne against those meanes of grace which are sent unto them and leave no remedie to themselves no marvell if the Lord give them over and let in the enemie upon them 2 Chron. 36.16 Therefore we must take heed of finishing sinne for it is not sin but the consummation and finishing of sinne which condemnes a man Now when thus the sinne of the enemie is growne so ripe that it breaketh forth into pride and insultation against Gods people then is the Lords time to shew himselfe I will restore health unto thee saith the Lord to his Church and I will heale thee of thy wounds because
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