that when he shall appeare we shall be like him for we shall see him as he is 1 Ioh. 3. 2. Like him in Glory When Christ who is our life shall appeare then shall yee also appeare with him in glory Col. 3. 4. Thus is Iesus Christ fitly resembled by the Sun in regard of his illuminating property being fons luminis the fountaine of all light inlightning all that are inlightned in what kind so ever 2 And inlightning hee also enliveneth quickneth This doth the Sun in a naturall way it quickneth vegetables hearbs and plantes and trees and some other creatures which seeme dead in the winter yet by the returne of the Sun they are quickned in the spring And the like doth Iesus Christ in a supernaturall way Hee quickneth men Thence called their life in that place last mentioned When Christ who is our life shall appeare Col. 3. 4. Quickning them and that both in their soules and Bodies Their soules The Son quickneth whome he will Ioh. 5. 21. This doth he here to the soules of men Finding them dead in trespasses and sins Chap. 2. 1. hee quickneth them Which he doth by sending his spirit into their hearts as the Sun quickneth the hearbs and plants by sending his warme beames into the bosome of the earth And as the soules so the Bodies of men Having quickned the soules of his elect here he shall quicken their Bodies hereafter This is the Fathers will who hath sent me saith our Saviour that of all that he hath given me I should loose nothing but should raise it up againe at the last day Ioh 6. 39. And this shall he doe by the same spirit So the Apostle tels his Romanes C. 8. 11. If the spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortall bodyes by his spirit that dwelleth in you That spirit of Christ which here quickneth the souls of his elect in the first resurrection shall by the like power also quicken their bodies in the second Upon which double account he is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Quickning spirit 1. Cor. 15. 45. The last Adam was made a quickning spirit The last Adam Iesus Christ who is the head and roote of all his elect as the first Adam was of all mankind he is ordained by God to be the fountaine and Author both of a spirituall and Eternall life unto them quickning them by the Communication of his spirit unto them quickning their Souls here and Bodyes hereafter Thus is he as the Sun vivifiying quickning 3. Quickning he also cheareth and comforteth This doth the Sun which is as it were the Ioy and comfort of the world without which there is nothing but melancholie darkness and sadness Such is Iesus Christ the joy and comfort of his Church The Consolation of Israel as he is stiled Luk. 2. 25. refreshing chearing comforting the hearts of his people Even as the Sun by the warm beams of it cheereth and refresheth the herbes and plants making them lift up the head which drooped before Even thus doth this Sun of righteousnes arise with healing in his wings Mal. 4. 2. Comforting the hearts of his people chearing up their drooping and dejected spirits comforting them I even I am he that comforteth you saith the Lord Christ to his people Isai. 51. 1. This is the proper office of Iesus Christ as the same Prophet sets it forth Isai. 91. 1. 2. The spirit of the Lord is upon me and hath anointed me to preach good tidings to the meeke He hath sent me to bind up the broken hearted to comfort all that mourn To appoint unto them that mourn in Sion to give unto them beauty for asshes and the oyle of joy for mourning the garment of gladness for the spirit of heavines Even as the Sun arising upon the earth putteth a new garment upon it instead of that sable mantle of darkness wherewith it was covered it put on it a robe of â—ight and so alters the habit of it making all things chearfull and comfortable So doth Iesus Christ coming to a dejected soule he causeth light to shine forth into it even the light of spirituall joy and comfort so changing and altering the state of it Which also he doth by his spirit Even as the sun whilst the body of it is in heaven yet by sending downe its beames it cheareth and comforteth those creatures which are here below Thus doth the Lord Iesus though he be in person in heaven yet by sending his spirit he comforteth the hearts of his people That is the Promise which he maketh unto his Apostles when he was to take his leave of them as to his bodily presence yet he would not leave them comfortles Ioh. 14. 18. I will not leave you comfortless I will come unto you viz. by his spirit Even as the Sun though at a vast distance from the earth yet daily cometh to it viâ—iteth it by sending down his beams upon it Thus â—he Lord Iesus though keeping his residence in heaven yet he cometh to his people upon earth by sending his Spirit to them which is their Comforter When the Comforter is come whom I wil send unto you even the spirit of truth c. Ioh. 15. 26. 4. Againe Thus chearing the hearts of his people he also maketh them to fructifie So doth the Sun to the earth to trees and plants by â—hining upon them it maketh them beare fruit which otherwise standing in the shade would be barren What ever fruites the earth bringeth forth it may thanke the Sun for it And thus the Lord Iesus by sending his spirit into the hearts of his people he maketh them fruitful who otherwise without him would be barren as he himself setteth it forth fully Ioh. 15. 4 c. By this meanes they who of themselves are not sufficient so much as to thinke a good thought as the Apostle hath it 2 Cor. 3. 9. come to abound in good workes and to be filled with the fruites of righteousness which are by Iesus Christ to the Praise and Glory of God as the same Apostle prayeth for his Philippians Phil. 1. 11. Which fruits are the fruites of the spirit so called Gal. 5. 22. 5. To which I might yet add As he causeth them to fructifie so also he purifieth them Thiâ— doth the Sun rising upon the earth it clarifieth purifieth the ayre freeing it from those annoyances which in the night season had fallen upon it And this doth the Lord Iesus rising upon the heart of his people by his spirit he purifieth them Thence compared to a refiners fire Mat. 3. 2 3. But I shall not give way to further inlargments Thus you see how Iesus Christ is as the Sun to his Church performing the like office to his people that the Sun doth to the world I might yet goe on and shew you how he is
upon Gospell tearmes 3. And 3ly as to themselves so long as they live they stand obliged to accept of these offers which still refusing to do their sin is therby aggravated and heightned through that continued contempt 4. But yet in the 4th place If we speak of Gods secret decree and purpose questionlesse the day of grace may determine unto a man before the day of his life So it did there to Ierusalem She still liveth and flourisheth for a time Her day of prosperity was yet continued but her day of grace was now at an end Now are these things hid from thine eyes And questionlesse so may it be with some particular persons whom God in his just judgment hath given up to final impenitence so delivering them up unto Satan and themselves as that from thenceforth they never shall know the things belonging to their peace Obj. But what then may some say may not this be our case And if so then it is in vain for us to strive to seek for what is not to be found to knock at that door which is shut uppon us as it shall not be opened A. In answer to this I shall deal as tenderly as I may so as I may not discourage or dishearten any soul that intertaines but a thought of returning and coming in unto God that begins so much as to cast a glance heaven-ward Wherein I shall do no other then what the Lord Jesus himself doth of whom it was prophecied that he should not quench the smoaking flax Matth. 12. 20. Such was and is the gracious lenity and clemency of the Lord Jesus in his dealing with poor sinners in whom there are as yet onely some weak desires after grace some slender beginnings of conversion and faith And so shall I deal with all such 1. Willing them in the first place to take notice what is their Rule to walk by Not the secret but the revealed will of God Secret things belong unto the Lord but those things which are revealed to us and to our children for ever Deut. 29. 29. This is that which we are to look at and take notice of And therefore let not any upon this account disquiet and trouble their own soules with such anxious disquisitions as neither they nor any other for them whether man or Angel is able to resolve But apply themselves to the use of means This will men do as concerning their temporall estates They ne-over stand prying into Gods decree to enquire what portion in his secret purpose he hath layed out for them but they set about the work of their calling applying themselves to the use of means And so do you touching your spirituall and eternall estates Stand not to enquire how God hath disposed of you in his secret purpose but go about the work of your general calling apply your selves to the use of such means as God hath appointed to bring you home to himself by so waiting upon his good will and pleasure This is that which the Lord requires you to do And therefore in obedience to his command do it with that Poor impotent person Iohn 5. lying at the pool untill the Angell shall come down and stir the waters attending upon Ordinances untill God by his spirit concurring with them shall please to work effectually by them inclining your hearts to look towards himself giving you a sight and sense of your own sinfulnesse and miserie making you to see and feel the need you have of Jesus Christ and heginning to draw your hearts towards him Which when you find let this be a comfortable evidence unto you that your day is not yet past Onely be not you now wanting to this grace of God in giving intertainment to these motions of the spirit in opening of the doore of your hearts that so the Lord Jesus who is now knocking at them may enter in Which in the feare of God be ye now perswaded to do Not knowing but that this may be the last knock this the last sermon that ever we shall heare or the last mention of the spirit that ever you shall feele Now therefore even now before you goe from this place strike up the Covenant betwixt Iesus Christ and your soules accepting and receiving him in all those Gospell Relations not onely as a Saviour casting your soules upon him so as to rest upon the al sufficiencie of his merit for the pardon of sin and eternall salvation but also as a Lord a Husband a Head giving your selves up unto him to be guided and governed by him by his word and Spirit so receiving him into your hearts as that he may dwell in you and rule over you and that for ever This being done now know you for your comfort that you are through grace and mercie exempted out of this black list out of the number of those from whose eies the things belonging to their peace are hid God having thus revealed his Sonne Christ not onely to you but in you as the Apostle saith of himself Gal. 1. 16. not onely revealed him to your eares but to your hearts as by his word so by his spirit inclining your hearts to close with him to receive him upon these Gospel tearms now he hath made you to know the things which belong unto your peace Which whilest he hath hid from others he hath revealed to you For which differencing mercie to close up all in a word blesse you God giving unto him the glorie of this his free grace which hath put such a difference betwixt you and others This doth our Saviour in the behalfe of his Disciples in the Text forecited Math. 11. 25. I thanke thei O father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes The great misteries of this Kingdome God had revealed them unto the poore and simpler sort of people the poore received the Gospell whilest in the meane time they were hid from the Scribes and Pharises men worldly wise and learned And this our Saviour there acknowledgeth to be his work an art of his meere good will and pleasure Even so father for so it seemed good in thy sight v. 26. And the like doe you for your selves Seeing God hath now revealed unto you those things which he hath hid from others many others who upon a Naturall or Civill account are far your betters being preferred before you as in place and estate so in understanding and worldly wisedome Give ye unto him the glorie of this mercie acknowledging it to be an art of his free grace a singular favour vouchsafed unto you For which let your soules for ever bless him prasing and magnifying him who hath thus now made you Children or light whereas others the greatest part of the world still sit in darknesse in the shaddow of death some of them having their eies already closed up so as they neither do nor ever
them Therefore Watch. Ministers should be vigilant at all times knowing that that Roaring Lion is still walking about But when such Wolves and Foxes subtile and dangerous Seducers are abroad they had need then to look out sharp as the STARS heavens sentinels do in the dark of the night But I fear I have wearied your attentions with what I confess doth immediately concern but a few of this present Audience You have have heard what ones the Ministers of Christ ought to be But shall we now give way to an Enquiry Are the Ministers and Teachers in this our Church I mean the Church of England at this day such Such Stars Blessed be God such there are and that not a few But how many far otherwise Such as go for Stars being set in the firmament of the Church but are unworthy of that name having little light or if they have yet hiding it less zeal no purity but are rather like those spots in the Moon no small blemish in the Churches face I might go on But I have no pleasure in discovering of what I have here no opportunity to rectifie Besides these how many Meteors such as would be taken for Stars but are nothing less in truth Comets they are 1. Being first not set in the firmament of the Church ascending of themselves But meer Exhalations ascending of themselves and drawn up by some sinister respects of Honour or Profit or the like and fed with those earthly vapours I mean men taking this office upon themselves not being called thereunto by God not being set apart to the work whether Actually or yet Intentionally 2. Blazing-stars Such were the false Apostles in Saint Pauls time and such there are too many in ours Men who make a great glare a great shew and as Gamaliel once said of Theudas Acts 5. 36. they boast themselves to be some body no ordinary Teachers And thereupon they hold forth new and strange lights new and strange doctrines such as the world cannot but stand amazed at the beholding hearing of as much as in them lieth setting the Church on fire therewith By which means it cometh to pass that the truly Orthodox Ministers with their old light their old truths comes to be the less regarded and by some slighted Even as it is when there is a blazing-star flaming in the heavens the world stands at gaze at that all tcome out of their doors to look upon that whilest the true Stars in the mean time are little passed by without any observation 3. To these add in the third place Falling-stars Such are Comets they shine for a time and that it may be very brightly out-shining all the stars about them but in a little time having spent their stock of vapour they fall down to the earth from whence they came and thereby are discovered to be what they were not stars but Comets Quae cecidit stella non fuit Cometa fuit And such stars how many have we seen of late times falling-stars Time was when they shone and that brightly like Lucifers sons of the morning but now how are they fallen from heaven as the Prophet saith of the Babylonion Monarch and Empire Isaiah 14. 13 Fallen from their Principles Such a Star we read of Revel 9. 1. I saw a star fallen from heaven saith Saint Iohn which some understand of some eminent Minister of the Church who fell from the true Religion of God and turned Apostate And elsewhere he tels us of the Stars of heaven falling to the earth Revel 6. 13. Ministers falling from the truth into Errours And such stars how many have we seen or heard of Men sometime of special note in the Church shining like Stars in the firmament thereof But now are they fallen from heaven to earth I had almost said to Hell but I would be as charitable as I may hoping however desiring that God would give them repentance unto salvation that they remembring from whence they are fallen may repent and do their first works as the spirit counsels the Angel of the Church of Ephesus Revel 2. 5. fallen from the truth of God into dangerous desperate damnable Errours and Heresies some of them even denying the Lord that bought them as Saint Peter foretelleth it of some 2 Pet. 2. 1. Besides these how many fallen from their purity and how many from their zeal being with the Laodicean Angel grown remiss Luke-warme having lost their first love as the spirit chargeth it upon the Angel of the Church of Ephesus Rev. 2. 4. 4. To these I might yet add many more Among other I take notice of one star which being fallen from heaven was a bitter star Of this you read Rev. 8. 10. 11. There fel a great Star from heaven and his name was called Wormewood Of whome that is there meant I shall not now stand to enquire which if I should I should finde it verie mysterious Verely I wish there were but one such a star to be found in this our Horizon But alass how many of this kind such as being fallen from their principles do now justly deserve that name to be called Wormwood as it is for the most part with Apostates having their spirits imbittered against the truthes of God and the wayes of God and the servants of God sometimes their fellow Brethren against whome they shoote their Arrowes even bitter words as David saith his Enemies did against him Psal. 64. 3. upon all occasions letting flye bitter Invectives against them And others there are who though they be not so fallen but may be looked upon as stars still yet they have too much of this Wormwood in them too much of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle speaketh of Iames. 3. 14. Bitter Zeale Which upon all occasions they are readie to express against their Brethren who differ from them though it be but in matters of lesser concernment Now surely this doth not favour of a truly Ministeriall spirit which should be as I have showne a spirit of gentleness and meekness Not a bitter spirit But I will not wearie you and my selfe in following of this Chase any further I shall rather now come to that which may be more usefull unto you And that shall be to shew you what your duty is in reference to these starres in reference to the true Ministers of Jesus Christ. Which take in three or foure particulars 1. Take notice of them as set over you by God So are the Stars and so are these Stars both set over you by the same hand And that both to a like end viz. to overlook you and to guide you To these ends are the Stars set over this inferiour world as Ouerseers and Guides to overlooke it and Governe it which in some sense they do Astra regunt homines And to a like end are the Ministers of God set over the Church as Overseers as Guides Overseers so Saint Paul calleth
onely to him as Romanists would have it but to other his Apostles and Disciples and in them to their Successours even to all the Ministers of the Gospel as I touched before Into whose hands he hath put a double Key The Key of Doctrine and discipline of Doctrine giving them not onely leave or allowance but power to preach the Gospel Go teach all Nations Matth. 28. 19. Go preach the Gospel to every creature Mark 16. 15. And that in measure as himself is said to have done Matthew 7. last with Authoritie These things speak and exhort and rebuke with all Authoritie saith Paul to Titus Tit. 2. last And as the Key of Doctrine which is elsewhere called the Key of Knowledge Luke 11. 52. because it openeth the door and letteth men into the saving knowledge of God in Christ so of Discipline and Government Jesus Christ having given a Ministerial power to them partly by the Application of that Doctrine to the consciences of men and partly by the censures of the Church as it were to open and shut the Kingdome of Heaven the Kingdome of Grace and Glorie to open it to penitent believers to shut it against obstinate sinners Whatsover ye bind on earth c. Whose sins ye remit c. Thus have Gospel Ministers their Office from Christ their persons also being sent by him with Authoritie from him And upon this account are these stars here placed in the hand of this Son of Man to intimate the interest and propertie that Iesus Christ hath in the Ministers of the Churches who are his Ministers Here is a first thing hereby signified Pass we to a second Secondly As they are Ministers his Officers so they are ordered and governed by him And upon this account again they may be said to be in his hand in as much as they are disposed of and directed by him As are Ambassadours by their Masters that send them together with their Commission they receive particular directions and instructions both whither they are to go and what they are to say and do Even so it is with the Ministers of Christ being sent by him they are also directed by him As whither to go so were the Apostles whose Commission was first restrained to one particular Nation viz. to the Jewes Go not into the way of the Gentiles Matth. 10. 15. afterwards inlarged Goe teach all Nations Matth. 28. 19. And so was S. Paul sent to the Gentiles by Christ who appeared to him Acts 26. 18. And so are ordinarie Ministers though not in so immediate a way yet still they are directed by Christ viz. by his special Providence whither to goe where they are to be imployed It is this hand that fixeth these Stars in their several Orbes that placeth Ministers in their particular charges where also he continues them during his good pleasure disposing of them both for life and libertie as he seeth fitting So also what it is that they are to speak in his Name To which end he as it were putteth his word into their mouths So the Lord is said to have done into that fals Prophet Balams Numb 23. 16. The Lord met Balaam and put a word in his mouth And so he did in the mouths of his true Prophets Behold I have put my word into thy mouth saith the Lord to the Prophet Ieremy Jer. 1. 9. And the like doth the Lord Jesus into the mouthes of his Ministers he putteth his word into their mouthes sending them to preach he ordereth them what they are to preach Goe preach the Gospel Thus he giveth them directions and instructions from his Word the Scriptures whereby the Man of God cometh to be perfect as the Apostle telleth Timothie 2 Tim. 3. last And with his word he giveth them his Spirit This is that which our Saviour maketh promise to his Apostles and Disciples John 14. 16. 17. I will pray the Father and he shall give you another Comforter even the Spirit of Truth which Spirit he afterwards tells them should guide them into all Truth chap. 16. 13. And this Spirit Christ giveth in measure to all their Successours the true and faithfull Ministers of the Gospel whereby their Heads and Hearts come to be enlightned with those saving and usefull truths which they are to hold forth uuto others God hath shined into our hearts saith the Apostle in that place forenamed Thus are they in their ministerial work and service disposed of ordered governed by Christ. And upon this account again may be said to be in his hand Thirdly They are in his hand his right hand being powerfully supported and upheld defended and maintained by him In this sense all the Saints of God are said to be in his hand All his Saints are in thy hand saith Moses Deut. 23. 3. Gods Saints in the hand of Jesus Christ under his custody and protection But so are his Ministers after a special manner They are in his right hand under his powerful and gracious protection and support So the Psalmist often useth this phrase Thy right hand upholdeth me Psal. 18. 35. v. 63. 8. O thou that savest by thy right hand them that put their trust iâ— thee Psal. 17 7. The right hand is a member strong and active whereby a man sheweth and putteth forth the whole strength of his body And thence is it that Gods power manifested in the protection or deliverance of his people is called the strength of his right hand The Lord saveth his anointed with the saving strength of his right hand saith the Church speaking of David her king Psal. 20. 6. And such is the salvation which the Lord Christ sheweth unto his servants his faithful Ministers First maintaining their office which he will do in despite of all opposition to the end of the world I am with you alwaies to the end of the world And then so far as he seeth it expedient defending their persons continuing their lives and liberties Thus was this Son of man with those stars the Ministers of the Asian Churches He held them in his right hand protectiug them keeping them either from or in the hour of Temptation That is the promise which he maketh to the Philadelphian Angel Revel 3. 10. I will keep thee from the hour of temptation which shall come upon all the world Such was the state of the Church then under the reign of that cruel Tyrant the Emperour Domitian it lay under a general persecution yet the Lord Iesus promiseth to the Church and in particular to the Ministers thereof an exemption and immunitie And thus doth Iesus Christ hide his Ministers sometimes as it were in the hollow or shadow of his hand Thus was he himself hid by his Father as the Prophet Esay saith of him Isai. 49. 21. In or with the shadow of his hand hath he hid me So protecting him against all the might and malice of his capital enemies that they could not lay hold upon him or do ought
Christ. So much he declareth to the Rulers being by them interrogated concerning it in the Chapter following v. 10. Be it known unto you that by the Name of Iesus Christ doth this man stand here before you whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through the power of Iesus Christ And so much all the faithfull Ministers of Christ will readily acknowledge concerning the successe of their labours If so be their Ministery hath been effectuall for the gaining and bringing in of any souls unto God this is not their work but the work of Iesus Christ putting forth his Right hand manifesting his power in and by them his poore weak and worthlesse Instruments And therefore whilest any shall think highly of them yet not too highly Let them not sacrifice to them as those Lystrians would have done to Paul and Barnabas whom they Deified for healing of the Cripple Act 14. 13. But give the glory to their common Lord in whose hands these his Instruments are and without whom as the Apostle saith of himself they are nothing 3 To this I might adde Thus esteeming of them now let them be received Receive us saith the Apostle 2 Cor. 7. 2. Received as the Ministers of Christ. Being Prophets let them be received in the name of Prophets as you have it Matth. 10. 40. Eo nomine because they are such the Ministers and Messengers of Iesus Christ which who so doth receiveth Christ himself in them So he telleth his Apostles Iohn 13. 20. Verily I say unto you he that receiveth whomsoever I send receiveth me Thus let their Persons be received with such respects as may become the Ambassadours of Christ but especially their Doctrine This is that for which Paul so highly commendeth those Bereans Act. 17. 11 They received the Word preached by him with all readiness of mind And thus let all hear and receive the Ministers of Christ. Receive their Doctrine hearkning to it beleeving it so far as it is consonant and agreeable to Scripture which was all that those Bereans did who are there commended for searching the Scripture upon that account so bringing Pauls Doctrine to that Touchstone and yielding a readie obedience to it So doing now shall Christ be glorified in them and by them and both they and those who thus receive them in the Kingdome of Grace shall be glorified with Christ hereafter in his Kingdome of Glorie FINIS THE Mistical Svvord In the Mouth of JESUS CHRIST REVEL 1. 16. And out of his mouth went a sharp two edged Sword HAving seen what was in the hand come we now to take notice what was in the Mouth of this Sonne of Man Where we shall find a Sword a sharp Sword a sharp two edged Sword Each a considerable circumstance So much is intimated to us in that 12 v. of the 2 Chapter where this Son of Man Jesus Christ is set forthâ—by this character this mark These things saith he which hath the sharp sword with two edges So our translation rendreth it not well knowing how otherwise to express it But the Originall is more emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Beza renders Qui habet romphaeam illam ancipitem acutam illam yet still falling short of the Originall which runs thus He which hath that sword that two edged that sharp sword Giving us to take notice of his severall Emphasis and mysterie in every of these Which what it is let us now make enquirie Beginning with the first which will be as a Key to let us into both the rest Q. What was the Mysterie of this sword What was hereby signified A. About this Expositors are not all agreed Some understanding hereby not the Word of Christ for of that story say they our Apostle had spoken before comparing it to the sound of many waters but his divine judgement and vengeance which he is readie to execute upon his enemies And indeed not unfitly may it so be looked upon In as much as the sword specially such a sword as this was a sharp two edged sword is a Symbole and Engine of Revenge Romphaea symbolum vindictae Such is the like sword in the hand of the Magistrate or caried before him it declareth him to be what he is a Revenger to execute wrath upon him that doth evil as the Apostle sets it forth Rom. 13. 4. And so may this sword here be looked upon not improperly not unfitly But I shall rather choose here to keep the common road and to goe along with the stream of Expositors the greatest part whereof by this sword understand the Word the Word of Christ in the mouths of his Ministers Which in phrase of Scripture is sometimes thus set forth under the name of a sword So it is most commonly looked upon Psalme 45. 3. where the Psalmist speaking unto Christ calleth upon him to gird on his sword Gird thy sword upon thy thigh O most mightie meaning his Word And so the Apostle expresly tells us that the Sword of the Spirit or spirituall sword is the Word of God Eph. 6. 17. And I am rather induced here so to look upon it in the Text in regard that this sword is said to goe out of the mouth of Jesus Christ and so is properly not the sword of his hand but of his mouth So it is called in the Chapter following verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sword of his mouth Such properly is the sword of Iesus Christ not the sword in his hand but the sword of his mouth Therein doth the King differ from other Kings Earthly Monarchs they are represented with a sword in their hands as an Ensigne of civil Authoritie and Power which they have for the punishing of offenders and that if they deserve it Capitally But Christ beareth his sword in his mouth As also the Scepter which is called the rod or scepter of his mouth Isai 11. 4. both to shew that his Authority his Iurisdiction which he exerciseth in his Church is not secular My kingdome is not of this world but Spiritual Exercised rather upon the souls of men then upon their Bodies His sword is his Word And not unfitly may it be so represented and set forth The sword is not onely a cutting but a killing weapon wherewith men fight against their enemies So much the Etimoligist will tell us the Latine word imports Gladius quasi Cladius quod cladem inferat hostibus It is a destroying weapon wherewith men kill their enemies And so the sword in the Text properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of dart a deadly weapon made use of by the Thracians as Grammarians inform us And such use doth Iesus Christ make of his Word Thereby not onely cutting and wounding the heads but the hearts of his enemies killing slaying them So the Prophet Isaiah setteth it forth in that place even now named Isai. 11. 4. where speaking of Christ and his Kingdome he saith He shall smite the
earth with the rod of his mouth and with the breath of his lips shall he slay the wicked which Calvin and divers others understand of the Word of Christ. Virga or is tantundem valet ac sceptrum verbale The rod of his mouth is the scepter of his word the breath of his life which a word is Herewith doth Jesus Christ not onely smite hut also slay his enemies doing Spiritual executions upon them In this way and by this means it is foretold that Christ shall destroy that Arch enemy of his the great Antichrist 2 Thes. 2. 8. And then shall that wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawlesse one a terme fitly agreeing to that Antichrist of Rome who by himself and his party is voted to be solutus omni lege humana not subject to any humane law daring also to dispence with the divine Law be revealed whom the Lord shall consume with the Spirit of his mouth that is by his word the pure and powerful preaching of the Gospel thereby giving him a deadly and incurable wound Such use doth Jesus make of his word he useth it as his sword to destroy his enemies with With this sword it is that he goeth forth against those grand enemies of his Kingdome Sin and Satan as also against all other his adversaries This is the Bow wherewith he that sate upon the white horse went forth conquering and to conquer Rev. 6. 2. even the powerful preaching of the Gospel which is elsewhere called his Arrows Psal. 45. 5. as both those places are by many expounded And this is the axe and sword wherewith he heweth and slayeth obstinate sinners as the Prophet Hosea hath it Hos. 6. 5. Therefore have I hewed them by my Prophets and slain them by the word of my mouth Hewed them by sharpe reprehensions which are as the stroakes of the Axe to a crookd or knotty peece of timber And slain them by terrible denountiations of judgement and vengeance threatning them with death Temporal and Eternal Thus doth Jesus Christ slay his enemies first by the sword of his mouth before he do it by the sword of his hand first threatning and denouncing judgement before he execute it Thus is the word a sword And secondly a sharpe sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are those Arrowes before spoken of by the Psalmist Thine arrows are sharpe in the heart of the Kings enemies His word penetrating and percing into the souls and consciences of men And such is this sword a sharpe sword So the ProPhet Esay describeth it Isai. 49. 2. where speaking in the person of Christ and of his being sent by his Father he saith He hath made my mouth like a sharpe sword i. e. By the powerful operation of his Spirit he hath made my word effectual And such is the efficacy of the word when it is thus accompanied now it is like a sharpe sword That is the Apostles comparison Heb. 4. 12. For the Word of God is quick and powerful and sharper then a two edged sword And wherein so The next words explain it Piercing even to the dividing asunder of soul and spirit and of the joynts and marrow c. This doth the Word of God not onely Christ himself who is sometimes so called Ioh. 1. 1. his essential word to whom that properly agreeth which there followeth in the next verses Neither is there any creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to do But also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word written and preached This is also of such a penetrating nature like a sharpe sword it goeth thorow a man pierceth the heart entreth into the soul discovering a man to himself shewing him what before lay hid So the Apostle saith of it in that known place 1 Cor. 14. 25. where speaking of prophecying preaching and the efficacy thereof he saith that thereby the unbeleever cometh to be convinced judged so as the secrets of his heart are made manifest Those wicked lusts and false perswasions which before lodged and lurked in the secrets of his heart unespyed of others and undiscerned of himself by this means they come to be discovered Thus doth this sword likewise as the souldiers speare did to our Saviour it enters the pericardium the Call of the heart nay the heart it self piercing it thorow As Simon told the blessed Virgin in another sense that a sword should pierce thorow her soul meaning that sharpe sorrow and heart grief which she should suffer for her Sons sufferings Luk. 2. 35. Even so may it be said of this sword the word being accompanied by the Spirit now it pierceth thorow the soul working compunction and contrition in the hearts of poor penitent sinners Such effect it had upon those converts of whom the story tels that at Peters Sermon they were Pricked at their hearts Act. 2. 37. This doth the word Which also it doth with great facility and ease Even as a sharpe sword though there be but a weak hand to manage it it enters with ease So doth this word though it be dispenced by the hands of weak instruments which are the Ministers of the Gospel yet through the power of the Spirit it setting an edge upon it it now becometh mighty through God as the Apostle saith of it 2 Cor. 10. 4. mighty to do great and wonderful executions Thus it is a sharpe sword And thirdly A sharpe two edged sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a sword is looked upon as the sharpest sword penetrating more easily then a Back-sword will And in this respect the word is fitly represented by it So the Apostle formeth the comparison in the place even now named Heb. 4. 12. The word of God is sharper then a two edged sword But besides there may be conceived yet to be a further Mystery in the frame and fashion of this sword First A two edged sword Such is the Word which consisteth of Law and Gospel being as the two edges of this sword and both going out of the mouth of Christ as I shall shew you anon Secondly A two edged sword in regard of the double execution which it doth Not onely upon the Bodies but also upon the Souls of men Therein doth the Spiritual differ from the Secular Temporal sword The one reacheth onely to the Body Fear not them which kill the Body but are not able to kill the soul saith our Saviour speaking of tyrants Matth. 10. 28. But the other as the Prophet Ieremy in a borrowed sense saith of the sword of war Ier 4. 10. it reacheth unto the soul denouncing judgement against both both body and soul. Both which are as it were slain by this sword Thirdly A two edged sword as our juditious Perkins goeth before me in regard of the two-fold operation of it A two edged sword cutteth two wayes yea two contrary wayes And so doth this sword going forth
of the mouth of Jesus Christ his word it hath a double yea a contrary operation being both a killing and a qâ—ickning word Both these doth the Lord in a literal sense The Lord killeth and maketh alive saith Hannah in her song 1 Sam. 2. 6. And both these doth the Lord Jesus in a Spiritual sense and that by his word So the Apostle setteth forth the two-fold property of it 2 Cor. 3. 6. The letter killeth but the Spirit giveth life The letter The letter of the Law which is litera occidens a killing letter in as much as it requireth part from man which in his now corrupted estate he is no wayes able to perform and so is a sword at his heart giving him a deadly wound Whence it is that is called in the verses following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministerie or Ministration of death vers 7. and in the 9 th verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministration of condemnation Because it layeth men under the sentence of eternal condemnation Such is the Ministery of the Law But now the Spirit and the Ministery thereof in the preaching of the Gospel that giveth life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it quickneth maketh alive First putting a new life into a dead soul raising it up from the death of sin to the life of holinesse to the life of grace here and glory hereafter Whence it is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of life Phil. 2. 16. And then reviving and chearing it with the sweet promises thereof Thy word hath quickned me saith David Psal. 119. 50. Thus hath the Word like a two edged sword a double and contrary operation upon the soul. And so it hath to prosecute this point yet a a little further both upon different subjects and upon the same First In different subjects or persons it hath a different opperation So it hath upon beleevers and unbeleevers Elect ones and Reprobates Working upon both but in different yea contrary waies This the same Apostle setteth forth most clearly in the chapter there foregoing 2 Cor. 2. 15 16 For we saith he speaking of himself and other Gospel Ministers are unto God a sweet savour of Christ in them that are saved and in them that perish Their service in preaching of the word is acceptable unto God through Christ though it do not produce the same effect in those that hear them but have a contrary work according as it needeth with different subjects So it followeth To the one we are a savour of death unto death and to the other the savour of life unto life Such contrary smels and savours there are in nature as Grotius notes upon it some poysonous and deadly as of those Lakes Avernus and Asphalties others again so recreating and refreshing that being put to the nose they will revive the spirits of a fainting person And of such a contrary operation is the sword in the preaching of it Meeting with persons of different dispositions it is to the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the one a sweet savour a savour of life So is it to Gods Elect to whom believing it it is made the power of God to their salvation as the same Apostle elsewhere saith of it Rom. 1. 16. A savour of life unto life quickening them up as I said before to the life of grace here and glory hereafter But on the other hand to unbelivers it becometh a savour of death unto death A deadly savour Not that the Gospel is so of it self being in its own nature as I said even now the word of life but accidentally it becometh so to them through their rejecting of it Now it is to them not onely an occasion but a cause of their just and greater condemnation Even as it is with the Proclamation of a Prince which he maketh to his rebellious subjects wherein he maketh offer not onely of pardon but of grace and favour to those that will lay down their armes and forthwith come in shewing themselves loyal and obedient but on the other hand threatneth extremity of punishment to those that shall yet stand out This Proclamation with the same breath breatheth both life and death Life to those which will hearken to it which is the proper end and intent of proclaiming it but death to those that oppose themselves against it Even so it is with the Evangelicall Proclamation the Doctrine of the Gospel it preacheth life and death after the same manner Life to penitent believers who readily accept the offers of grace and mercy there tendered Death to obstinate and rebellious sinners who reject them Thus is Iesus Christ who is the proper subject of the Gospel according to Simeons Prophesie at his Birth Luk. 2. 34. Behold saith he this childe is set for the fall and rising again of many in Israel Even as the same Star as our new Annotators glosseth upon it is at the same time both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both morning Star and evening Star To some the morning Star bringing the light and day to them To others the evening Star bringing darknesse and night Thus is the Lord Iesus that Star of Jacob being held forth in the Gospell to some those that believe on him he is what he calls himsel Rev. 22. 16. The bright morning Star bringing to them the light and day of Grace here and Glorie hereafter But to others such as reject him will not receive him as their Saviour and Lord as the evening Star bringing to them a night of everlasting darknesse Such is the different and contrary operation of the word upon different persons 2. And in the second place such is the operation of it in and upon the same Persons A different nay a contrary operation So it hath in and upon Gods Elect upon all true believers of whom it may be said not onely that they were dead and are alive This my sonne was dead and is alive again saith the Father of his Prodigall sonne being returned home Luke 15. 24. And you hath he quickned who were dead in trespasses and sins saith Paul of his believing Ephesians Eph. 2. 1. But also that they are dead and alive both at the same time So that the Apostle tels his Romanes Rom. 6. 11. Likewise reckon ye your selves to be dead indeed unto sin but alive unto God And both these they are the effects of the word Which first killeth them which it may be said to do two wayes First by showing them their naturall state which is a state of death Such effect it had in and upon the Apostle as he sets it forth Rom. 7. 9. I was alive without the Law once but when the â—ommandment came sin revived I died Whil'st he was a Pharisee he thought well and highly of himself that he was in a happy condition he apprehended himself to be in perfect health as
Not Carnal but Spiritual And great reason they should be so In as much as they have to deal with the spirits of men which no sword will enter unlesse it be of the like mettal ye like kind with themselves And secondly with Spiritual enemies We wrastle not saith the Apostle Ephes. 6. 12. against flesh and blood humane and bodily power but against principalities and powers and spiritual wickednesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirituals of wickednesses that is as the Syriack readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to the Hebrews is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked spirits Such are the chief enemies which as all Christians in general so the Ministers of Christ in a special manner have to deal with And therefore most proper it is that they should make use of that sword which the Apostle there willeth all Christians to take unto themselves vers 70. The sword of the Spirit The word of God And Thirdly Let them take this sword out of the mouth of Christ. So it is held forth to the Angels of the Churches And here let the Ministers of Christ receive it preachiug no other doctrine then what they receive from him from his mouth either immediately or mediately It was that which our Saviour charged upon the Scribes and Pharisees as no small presumption that they taught for doctrines the commandements of men Matth. 15. 9. and the like did these false Apostles in Saint Pauls time they obtruded upon their hearers the commandements and doctrines of men as he chargeth it upon them Col. 2. 22. their own traditions A bold and high presumption Let not any who call themselves the Ministers of Christ dare to attempt the like If they be his Ministers Let them be as his mouth speaking his word using no other sword but this which is gone forth of his mouth As for other swords let it be said to those I mean such as take upon them the Ministerial function who use them as our Saviour said to Peter concerning that sword which he had unadvisedly drawn upon the high Priests servants Put up thy sword into thy sheath This this onely is the sharpe sword the two edged sword As for other swords other doctrines I mean they may do as Peters sword did strike the ear Onely this will pierce the heart Of this sword may it well be said as David once said of Goliah 1 Sam. 21. 9. There is none like that And therefore let the Lords worthies Ministers of Christ who are to fight his battels against those spiritual enemies Sin Satan the World make choice of no other sword but this Other Doctrines like whiflers swords may serve to make a shew and flourish with So the Apostle saith of those Doctrines of men held forth by the false Apostles that they had indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shew of wisedome in will worship and humility Col. 2. 28. And so have some of the Romish Doctrines And I may say the same of some of those doctrines which are held forth at this day among our selves by those reputed great Masters of Reason Arminians and Socinians They have a shew of wisedome and Reason and it may be of Religion in some of them which renders them taking with those who have no other but natural principles in them But let not the Ministers of Christ meddle with these or any other doctrines which they have no warrant for from the word otherwise then to confute them Let them rest contented with that simplicity that is in Christ as Saint Paul calleth the doctrine of the Gospel 2 Cor. 11. 3. making use of no other sword but that which goeth out of his mouth And Fourthly Let them make use of this sword Not suffering it to rust in the scabbard As those do who hide those talents which they have received from their Lord in a Napkin But drawing and using it Preaching the Gospel which the Apostle requireth all the Ministers of Christ to do in season and out of season 2 Tim. 4. 2 And that under the penaltie of a wo. Necessitie is laid upon me saith he yea wo is me if I preach not the Gospel 1 Cor. 9. 16. And Fifthly Whilst they preach the Gospel let them not altogether forget the Law Remembring that this sword is a two edged sword And therefore let them preach both both Law and Gospel So I am sure did our blessed Saviour and so did his Apostles after him He that readeth but Saint Pauls Epistles and in particular that to the Romans shall see what use he maketh of both these And shall any preach onely the one of these the Law without the Gospel or the Gospel without the Law he may be said to make use of a Back-sword with one edge not of this two edged sword which went forth of the mouth of Iesus Christ. Sixthly and lastly Let them see that they use it for Christ So that Emperour bad his officer do into whose hands he delivered a sword with these words Hoc pro me utere use this for me And thus let all the Ministers of Christ use that sword which he hath committed unto them use it for him not against him as too many at this day do who snatching this sword out of the mouth of Christ set it at his heart making use of the word for the wounding of the Religion of Christ. But use it for him in defence of this truth against all Errours and Heresies and what ever is contrary to sound doctrine And for the destroying of the Kingdome of sin and Satan and setting up of the Kingdome of Christ. This for Ministers Secondly For the People Let them also rest content with this sword this sword of the spirit which cometh out of the mouth of Jesus Christ his word not seeking after new doctrines It was Pauls jealousie concerning his Corinthians in that place forenamed 2 Cor. 11. 3. I feare lest by any means you minds should be corrupted from the simplicity that is in Christ lest they should be taken with Philosophical speculations or Jewish traditions wherewith the false Apostles blinded and mingled the doctrine of the Gospel And the same Apostle Writing to Timothy foretels him of an Epidemical disease that should infect many in after times 2 Tim. 4. 3. The time will come saith he when men will not endure sound doctrine but after their own lusts shall they heape to themselves teachers having itching ears Itching after noveltie being cloyed with and weary of old sound savorie soul-searching truths they should hearken after new dostrines And is not this prophesie fulfilled at this day among us in this nation O what itching ears are there every where to be found men affecting of novelties new lights new doctrines As for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that form of sound and wholesome words which the Apostle delivered to Timothy willing and requiring him to hold it fast 2 Tim. 1. 13. the sum of
which he there reduceth to those two heads Faith and Love in Christ Iesus which are as the 2. hings upon which all Religion turneth like the Vrim and Thummin in the breast-plate of the high Priest this will not now content many unlesse there be some other mixtures with it O far be this itching humour from all you who hear me this day You see what sword it is that is held forth to us the Ministers of Christ to make use of that and no other but that which cometh out of the mouth of Iesus Christ. And let this content you being assured that this will sufficient to all intents and purposes which either you or we shall have occasion to make use of it for And Secondly Let them also be exhorted to take unto themselves this sword Take the sword of the Spirit which is the Word of God saith Paul to his Ephesians Ephes. 6. 17. Take it and make use of it I do not mean in a publick way as too many at this day do who will be medling with this sword having no skill to handle it I mean such as take upon them to teach being no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no wayes fitted for and so not called to that service For first I could wish that they would but take notice what kind of sword this is which they thus meddle with a sharpe and a two edged sword and therefore not fit to be put into every hand to use in such a way It was not for nothing that the Apostle giveth that charge to Timothy which he doth 2 Tim. 2. 2. The things which thou hastheard of me even that form of sound words which he had spoke of in the chapter foregoing the same commit thou to faithful men who shall be able to teach others also The word being a two edged sword he would not have it put into every hand nor left loose for every one that would to take it up but he would have it put into choice hands such as might have some skill how to welde and use it It is not for every one to make use of this sword in a publick way But in a private way they both may and ought This is that which the Apostle not onely allowes but injoynes in that place even now named Ephes. 6. 17. where he willeth private Christians to take the sword of the Spirt to themselves This is one and a principal piece of that Christian panoplie that compleat Armour wherewith every private souldier of Jesus Christ ought to be furnished The word of God which all Christians are to make use of as a sword to defend themselves with against all their Spiritual enemies And such use do you all make of it Seeing Christ hath provided this sword for yoru eâ—â—heth it forth unto you take it and make use of it for the killing of your own corruptions the wounding and mortifying of your own sinful and inordinate lusts therewith repelling all the assaults the temptations of your grand adversarie Satan This was the sword which Christ himself made use of in that combate with this enemy of his in the wildernesse He maketh use of no other weapon but a scriptum est It is written It is written Matth. 4. And with this sword did he foil that enemy Such a tryed sword is this never did it fail any that made right use of it And therefore let it in this way be useful unto you First girding this sword about you In dangerous places which use to be haunted with Theeves and Robbers travellers will not ride without their swords Much lesse will the Souldier go into the field without his sword by his side Truly such is this world whilest you are here you are in the midst of enemies I mean those spiritual enemies the world the flesh and the divel whereby you are in danger of being assaulted every moment And therefore do not go without this sword Get the word into your hearts and directions promises threatnings thereof And then draw it forth and make use of it as occasion is offered Which if you do going out against your enemies under the conduct of this your Commander in the Name and strength of Iesus Christ fear not the successe This is a sharpe two edged sword Divers other duties yet there are which Christians from hence may learn in reference unto Christ and his word Take some few of them In the Third place Let them all stand in awe of him and it This is that which the Psalmist calleth for at the hands of all Psal. 33. 8. Let all the earth fear the Lord let all the inhabitants of the earth stand in awe of him And David speaking of himself saith My heart standeth in awe of thy word Psal. 119. 161. And such respect let all that professe the Name of Christ yeeld unto him stand in awe of him and him words To this end among other he here sheweth himself in the midst of the Candlesticks with the sword in his mouth to teach the Churches both Ministers and People all to stand in awe of him This will men do of the Magistrate seeing the sword in his hand or the hand of his officer they will stand in awe of him not daring to trangresse the Law in his prefence And this respect let all both Ministers and people give unto Iesus Christ who hath his sword in his mouth Let all stand in awe of him not daring to sin against him Stand in awe and sin not saith the Psalmist Psal. 4. 4. which who so shall willingly dare to do let them fear this sword which the Lord Iesus beareth not in vain So saith the Apostle of the civil Magistrate Rom. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beareth not the sword in vain It is not onely an ensigne of honour and dignitie to his person but of his Authoritie and Power over offenders giving all to take notice if they shall dare to transgresse the Law what it is they must expect So it there followeth For he is a Minister of God a revenger to execute wrath upon him that doth evil And to a like end is this sword put into the mouth of Iesus Christ to shew his Authoritie and power which he hath over the sons of men and to intimate unto them what they must expect from him in case they shall stand out against his word carrying themselves stubbornly and disobediently against him now this sword shall go forth of his mouth he will now fight against them with it So he threatens those Sectaries the Baâ—lamites and Nicolaitans which were not tolerated in the Church of Pergamus Rev. 2. 16. Repent or else I will come unto thee quickly and will fight against them with the Sword of my mouth Taking vengeance upon them as it is by some expounded And thus will this Son of man the Lord Jesus Christ sooner or latter come forth against all his enemies specially those that have rejected his word
is hid to nature as viz. the Miserie of their naturall Condition by reason of sin and the punishment due thereunto together with the meanes of deliverance by and through Jesus Christ as also shewing them the way wherein they are to walke so as they may please God Now is it so that any of you are as yet strangers to this light which it is to be feared too many among us are poore ignorant Creatures whose soules are like dungeons into which the Sun never yet looked as darke as midnight they know nothing of God of Christ of themselves nothing of the mysterie of salvation be you awakened to looke up and to looke out for it This is the watchword which the Apostle Saint Paul having received it from some of the prophets the prophet Isaiah as it is conceved giveth to such as were in that dead sleep of sin Eph. 5. 14. Awake thou that sleepest and stand up from the dead and Christ shall give thee light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall shine upon thee inlighten thee And let me hand it to every of you who are thus asleepe Awake you and stand up from the dead that Christ may give you light Be you awakened and roused out of that bed of sinfull securitie wherein you have beene sleeping and beeing convinced of your owne ignorance and blindness looke out for that light of knowledg without which the heart cannot be good That the soule be without knowledge it is not good saith the wiseman Prov. 19. 2. Or as the former Translation not without the consent of the Originall readeth it without knowledg the minde is not good Of what use is a dungeon fit for nothing but to make a prison of And such is a soule without knowledg And therefore in the fear of God now awake open your eys Behold the Sun is up the Sun of righteousness is risen the Lord Jesus sheweth himselfe to you in the preaching of the Gospel doe not now shut your eyes against the light Men will not doe so by the light of the Sun When that ariseth they will not shut their doores and windowes against it to keepe it out but rather set them open to let it in that they may receive the comfort and benefit of it And so doe you by that light the light of the Gospell which now shineth forth to you Let it not be said of you what our Saviour chargeth upon the Jewes Ioh. 3. 19. That Light is come into the world and men loved darkness rather then light This if you shall doe it will be unto you as our Saviour there saith it was unto them a just Condemnation This is the Condemnation Were it for heathens who never heard of the name of Christ to be ignorant and blinde as to what concerneth their eternal happines and salvation this would be some extenuation as of their sin so of their punishment But for Christians such as are borne in times and places of light having the Sun as it were standing over their heads for them to love darkness rather then light still to continue in their naturall blindnes and ignorance so shutting out the light they are here in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned and were there nothing else to be layed to their charg this is to them a matter and ground of a just Condemnation That it may not be so to any of you be you perswaded to set open the doores and windowes of your soules and to let in the beames of this Sun of righteousness into your hearts Be you inlightened by the light of the Gospell which as yet shineth forth unto you And being thus inlightened now reflect that light So doe the Stars Having received light from the Sun they reflect it upon the earth And the like doe you Having received light from Iesus Christ shew forth that light and that by walking as children of light That is the Apostles Exhortation to his Epehsians Eph. 5. 8. Ye were sometimes darkness but now are ye light in the Lord walke as children of the light And let it be mine to you All of you to whome Christ hath beene as a Sun inlightning of you walke you as children of light Hath Christ shined upon you doe you shine Arise shine for thy light is come and the glory of the Lord is risen upon thee saith the Prophet to Ierusalem Isai. 60. 1. And let me in his words though happily in somewhat a different sense speake unto you Arise you and shine for the light is come and the glory of the Lord is risen upon you The Lord Iesus who is the true light the Sun of righteousness he is risen upon you in the preaching of the Gospel And therefore doe you arise and shine shine as lights That is Pauls Commendation of or Exhortation to his Philippians for it is read both ways Phil. 2. 15. Ye doe shine or shine ye as lights in the world And this be you also exhorted to doe The night being spent and the day come unto you doe you cast off the workes of darkness and put on the armour of light as the same Apostle exhorts his Romanes Romans 13. 12. Those sinful ways and courses which heretofore you have walked in which may fitly be tearmed workes of darkness in as much as they both proceede from darkness and tend to darkness proceede from the darkness of ignorance and tend to the darkness of Hell whither they will bring them that go on in them lay them a side cast them away Putting on the Armour of light that bright shining Armour Even the graces of the Spirit within shining forth in an answerable Conversation without Thus Let your light shine before men that they seeing your good workes may glorifie your father which is in heaven as our Saviour presseth it Math. 5. 16. Here is the first of these Operations Inlightning 2. The second is Enliuening This also doth Iesus Christ as I have shewen you Being like the Sun the fountaine as of Light so of Life In him was life Ioh. 1. 4. As Naturall so Supernaturall life both Originally in him as in the fountaine Having then received the former seeke also the later from him That living the life of nature in him In him we live Act. 17. 28. So we may live the life of grace by and through him finding and feeling him living in us Now I live saith the Apostle yet not I but Christ liveth in me Gal. 2. 20. Thus the Sun liveth in the plant vertually by causing it to live And O that Iesus Christ may thus live in every of us by communicating unto us his quickning Spirit whereby being raised from the grave of sin we may live unto God living the life of grace Which that we may be made partakers of be we united unto him All Communion is from union And such is the Communion which the members of the mysticall Body have with their Head it floweth from that Union which they have
and understand with their hearts and bee converted and I should heal them Thus dealt God with that people justly punishing their wilful obstinacie by giving them up unto a reprobate sence to a spiritual blindnesse and obduracie In as much as they had first blinded themselves closing their own eies against the light Their eies they have closed so Saint Matthew hath it Matth 13 5. As also the Apostle Act. 28. 27. therefore God in his just judgment blindeth them They blinded themselves first they would not see therefore God in his justice blindeth them that they should not see So giving them up to spiritual blindnesse which as that Apostle tells us still resteth upon that people untill this day I would not brethren that yee should bee ignorant that blindnesse in part is happened to Israel untill the fulnesse of the Gentiles be come in Rom 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blindnesse or Hardnesse for the word signifieth both is happened in part unto the greatest part the generalitie of that Nation insomuch that they do not nay till the time appointed be come they shall not see the things which belong to their peace This is the reason which the same Apostle giveth why those of that Nation did not see what was so clearly held forth unto them in the preaching of the Gospel 2. Cor. 3. 14. Their mindes were blinded there was a veil upon their hearts as the next ver hath it God hath given them up in his just judgment for their contempt of the means of grace to a fearful exceration and obduration blinding their eies and hardning their hearts Thus the Lord is said to have done Pharaohs Exod. 4. 21. And the like is said of Sihon King of Heshbon that refused to let Israel passe by him Deuteronom 2. 30. The Lord thy God hardned his spirit and made his heart obstinate that he might deliver him into thy hand This hee did not onely by with-holding his grace from them but by delivering them up unto the perversnesse of their own spirits and to Satan to bee acted by him unto their ruine and destruction And after the like manner may God bee said to have hardned the hearts of this people the people of the Iewes not onely by with-holding his Spirit from them but also giving them up unto their own hearts lusts as the Psalmist hath it Psal. 81. 11 12. My people would not hearken unto my voice and Israel would none of mee So I gave them up to their own hearts lusts or as the margin readeth it to the hardnesse of their hearts and they walked in their own counsels and to the power of Satan to bee acted by him to bee blinded and hardned by him Yea even giving Commission to his Word to have such an accidental effect upon them even as the Sun hath upon the Clay to harden it So much wee may learn from that Text of the Prophet Isaiah cited by our Saviour Isaiah 6. ver 9 10. Where the Lord giving him his Commission to go unto that people hee bids him or rather foretelleth him what hee should do that hee should make their heart fat Make thou the heart of this people fat and make their ears heavie and shut their eies c. Now how should hee do this Why onely by preaching the Word to them But what then had the Word any such proper Operation of it self Not so neither had the Prophet any such intention in the preaching of it but through their obstinate tempers it become so to them an occasion of their further blinding and hardening God in his just judgment suffering and ordering that his Word should have such a direfull effect upon them as that they should grow worse and worse by it untill they should attain to that height of impenitencie as should bee irrecoverable This it is The Word will have it work one way or other beeing as the Apostle saith the savour of life or of death 2 Corinth 2 16. Where it doth not open and clear the eye it will close and blinde it Where it doth not soften the heart it will harden it And in this way and by this means doth God in his most righteous Judgment hide from the eyes of men the things which belong to their peace which they have refused to see To these I might adde his sending of False Teachers among them such as those the Prophet Ieremie speaketh of who cried unto the people Peace Peace where there was no peace Jeremiah 6 14. So lulling them asleep in carnall securitie that they shall not see what belongs to their peace in truth As also his sending of strong delusions that men should believe a lie because they have not received a love of the truth as the Apostle hath it 2 Thes. 2. 11. Sending a Spirit of Errour a lying spirit to them such as that was which seduced Ahab to his destruction 2 King 2. 22. These and many other wayes God hath to carry on this his most just and righteous design But herein I shall follow him no further That which hath been spoken may be sufficient for doctrinal Confirmation and Illustration What now remaines is Application Where in the first place set me design you to make a stand a little and look upon this Nation wherein we live as our Saviour did here upon this City Ierusalem and see whether there be any just cause to do what he did to weep over it mourn over it upon any such account Touching which let me first declare for my self that not having my Saviours eyes a prophetical eye as he had I dare not pronounce the like sentence upon this that he doth upon that viz. that the things which belong unto Englands peace are now hid from her eyes No as my prayers have been and shall be so my hopes yet are to the contrary that God will yet be merciful to this Nation and I want not some grounds to bottom these hopes upon But yet let me shew you what two just causes of fear may be apprehended that God hath a sad controversie with it In the declaring whereof I shall as far as I may parallel it with this City of Ierusalem which I shall do altogether upon a Religious account not medling at all with the Civil of these sad prognosticks I might reckon up diverse But I shall content my self to single out some of those which are most obvious Among which let the first and principal be our not seeing the thing which belonged to our peace in our day Where I shall not do what happily with too much evidence of truth I might descend to those particular times and seasons wherein mercy hath been held forth and offered unto this Nation in a more signal and remarkable manner Surely such Criticall daies England hath had and some of them within our mememorie seasons and opportunities which had they been laid hold of and improved as they might how happy might she have
to the estate of his soul. But the commandment coming the Law being brought home to his conscience now he died he felt this word as a sword wounding him to the heart giving a deadly wound to that his fals perswasion and making him to see himself a dead man in a state of sinne and death And such operation the Word hath upon all those whom God intendeth to manifest his grace upon They are in this sense first killed And then again the Body of sin is killed in them So as whilest they are dead as to themselves so they are also dead unto sinne as both Paul and Peter say of all regenerate persons Rom. 6. 2. 1 Pet. 2. 24. the Body of sinne having received a deadly wound in them which is also done by the Word which Iesus Christ maketh use of as his Sword to slay this old man with as his instrument in the mortifying of sinfull corruption And so again in quickning them in making them alive unto God and unto righteousnesse This is the able work of Jesus Christ who is the principall efficient in it The Sonne quickneth whom he will saith he of himself John 5. 21 But how doth he doe it why by his Voyce his Word So he explaineth himself verse 25. Verily I say unto you the houre is coming and now is when the dead shall hear the voyce of the Sonne of God and they that hear it shall live Thus did Christ quicken Lazarus body by his Voyce by his Word He cried with a loud voice Lazarus come forth Iohn 11. 43 And thus shall he quicken the dead bodies of all men at the last day The houre is coming in the which all that are in the graves shall hear his Voyce and shall come forth Iohn 5 28 His voice not the voyce of Christ himself immediately but of his Angel sounding the Trumpet at his command so the Apostle explains it 1 Thes 4 16 The Lord himself shall descend from Heaven with a shout with the voyce of an Arch-angel and the Trumpe of God The Archangel having received the watch word from Christ so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius observes upon it is there rendred by Tertullian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in jussu he soundeth the Trumpet whereby they dead shall be raised from their graves And by alike means it is that dead souls are raised from the grave of sin by the voyce of Christ the trumpet of his word at his command sounded by the Angels of the Churches the Ministers of the Gospel Thus hath the word different and contrary operations as upon different so in and upon the same persons And upon this account it may fitly be represented as here it is by a two edged sword Thus you have seen the three first particulars moralized and opened unto you There is yet one behind which is no lesse considerable then any of the former And that is the sheathe from whence this sword is drawn which is here said to be the mouth of this Son of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of his mouth went a sharpe two edged sword And so doth the word out of the mouth of Iesus Christ And that both Law and Gospel which are as I told you â—like the two edges of this sword Both these we shall find going out of the same mouth the mouth of Iesus Christ. So did the Law at Mount Sina He it was who there spake if not immediately by himself yet by his Angel This is he saith Stephen speaking of Moses who was with the Angel which spake to him in Mount Sina Act. 7 38. What Angel Why as it commonly looked upon the Angel of the Covenant the Lord Christ. This is he who then spake on earth as the Apostle hath it Heb. 12. 25. Whose voyce then shoke the earth as it followeth viz. at the giving of the Law Thus the Law came out of the mouth of Christ. And so doth the Gospel He it was that spake and by his Prophets under the Old Testament As he spake by the mouth of his holy Prophets which have been since the world began saith Zacharias in his song Luk. 1. 70. It was not so much they as the Spirit of Christ in them which signified to them and by them what they foresaw and foretold as Saint Peter hath it 1 Pet. l. 11. And he it was that spake to and in and by his Apostles under the New Testament Paul blameth his Corinthians some of them for questioning seeking a proof of Christ speaking in him 2 Cor. 13. 3. And so he still speaketh in and by his Ministers who speaking in his name and delivering his mind are as it were his mouth Thou shalt be as my mouth saith the Lord to the Prophet Ieremy Jer. 15. 19. And thereupon it was that what the Prophets promised or threatned from God they tell the people the mouth of the Lord had spoken it Isai. 1. 26. 40. 5. c. viz. by them And as the Ministers of Christ are his mouth so the word spoken by them is his word the word of Christ. Let the word of Christ dwell in you saith the Apostle to his Collossians Col. 3. 16. And thus is this two edged sword said to go forth of the mouth of Iesus Christ. That which now remains is Application Which let it still be directed as the former first to Ministers then to People For the former Ministers Let them here see what sword it is that they are to make use of First But one sword It is looked upon as an impertinent Reply which some of the Apostles returned to their Lord and Master when notwithstanding what wars and weapons he had spoke to them of they tell him Ecce duo gladii Lord behold here are two swords Luk. 22. 38. And so much their masters reply imports who said unto them It is enough Thereby giving them to take notice that it was not bodily arms which he meant for so considering the enemies which they should have to encounter with many thousand swords had been too few But it was a wider Inference which that Bishop of Rome made from hence who laid this as a ground of that change which he made a double sword the Secular and Spiritual both to be welded by his hand This Son of man whose vicar that man of sin stiles himself shewing himself to Saint Iohn as the great Protector of the Churches appears but with one single sword Though a two edged sword yet but one sword Giving the Angels of the Churches his Ministers to take notice that they are to lay claime to no more But one sword And Secondly Let that be Gladius oris the sword of the mouth not of the hand not the secular sword leave that to the Magistrate into whose hand God hath put it But Spiritual Such are the weapons of their warfare as the Apostle will tell them 2 Cor. 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉