Explication of Psalm 110, Verse 2 (2 of 4)

Explication of Psalm 110 · Verse 2 (2 of 4)

p. 170From whence wee may inferre, that what-ever men thinke of the ministerie and dispensation of the Word, p. 171yet undoubtedly the neglect and scorne which is shewed unto it, is done unto Christ himselfe, and that in his glory: he that receiveth not his Word,Ioh. 12.48.John 12:48 rejecteth his person; and the sinne of a man against the words which we speake in the name and authority of Christ, and in the dispensation of that office wherewith he hath entrusted us, is the same with the sinnes of those men who despised him in his owne person. You will say Christ is in heaven, how can any injuries of ours reach unto him? Surely though he be in heaven, (which is now the Court of his royall residence) yet hee hath to doe upon earth, as one of the chiefe territories of his dominion, and, in the ministerie of his Word, hee speaketh from heaven still. He it was, who, by his Ambassadour Saint Paul, Heb. 12.25. Eph. 2.17. 1 Pet. 1.11. 2 Cor. 13.3.Heb 12:25Eph 2:171 Pet 1:112 Cor 13:3came and preached Peace to the Ephesians, who were afarre off. His spirit it was which in the Prophets did testifie of his sufferings and glory. Hee it was who gave manifest proofe of his owne power, speaking in his Apostles. He then who refuseth to obey the words of a Minister in the execution of his office, when hee forewarneth him of the wrath to come, and doth not discerne the Lords voice therein, but in despight of this ministeriall citation unto the tribunall of Christ, will still persist in the way of his owne heart, and as he hath beene, so resolveth to continue, a swearing, blasphemous, luxurious, proud, revengefull, and riotous person, thinking it basenesse to mourne for sinne, and unnecessary strictnesse to humble himselfe to walke with God; and yet, because all men else doe so, will professe his faith in the Lord Iesus; that man is a notorious liar,1 Ioh. 5.10.1 John 5:10 yea (as the Apostle speaketh) he maketh God a liar too, in not beleeving the record which he giveth of his Sonne, which is, that hee should wash away the filth, Esai. 4.4.Isa 4:4and purge out the bloud of his people with a spirit of judgement, and a spirit of burning: Mal. 3.3.Mal 3:3that he should sit as a refiner and purifier of silver, purging his priests, that they might offer unto the Lord an offring in righteousnesse. p. 172Hee walketh contrary to that Covenant of mercy which he professeth to lay hold on; for this is one of the great promises of the Covenant, I will sprinkle cleane water upon you, Ezek. 36.25, 27.Ezek 36:25Ezek 36:27and you shall be cleane from all your filthinesse, and from all your idols will I clense you. I will put my spirit within you, and cause you to walke in my statutes. Hee walketh contrary to the quality of that feare of God, which yet he professeth to feele as well as others: For the feare of the Lord is a cleane thing. He walketh contrary to the vertue of that bloud, Psal. 19.9.Ps 19:9with which notwithstanding hee professeth to bee sprinkled:Heb. 9.14.Heb 9:14 for the bloud of Christ cleanseth not onelyonly the lives, but the very consciences of men from dead workes: that is, makes them so inwardly labour for purity of heart, as that they may not be conscious to themselves of any, though the most secret allowed sinne. He walketh contrary to the fruitfulnesse of that grace which alone he professeth to boast in: for the Spirit of grace which is powred from on high maketh the very wildernesse a fruitfull field. Esai. 32.15.Isa 32:15He walketh contrarie to the properties of that faith, by which alone he hopeth to be saved.Act. 15.9.Acts 15:9 For true faith purifieth the heart; and therefore a pure heart and a good conscience are the inseparable companions of an unfained faith. 1 Tim. 1.5.1 Tim 1:5And therefore what-ever verball and ceremonious homage hee may tender unto Christ, yet in good earnest he is ashamed of him, and dares not preferre the yoke of Christ before the lusts of the world, or the reproaches of Christ before the treasures of the world.

Why should it be treason to kill a Judge in his ministerie on the bench? or esteemed an injurie to the state to doe any indignitie to the Ambassadour of a great prince? but because in such relations they are persons publike and representative, ut eorum bona malaque ad Rempublicam pertineant? why should the supreme Officer of the kingdome write Teste meipso in the name and power of his Prince, but because he hath a more immediate p. 173representation of his sacred person, and commission thereunto? Surely the case is the same between Christ and his Ministers in their holy function. And therefore we finde the expressions promiscuous: sometimes foreign, the Gospell of Christ;Rom. 15.19. Rom. 2.16. Rom. 16.25. 1 Cor. 2.4. 1 Cor. 3.9. 2 Cor. 6.1. Iam. 5.20. Iohn 20.23. Ezek. 20 4. 2 Cor. 5.20.Rom 15:19Rom 2:16Rom 16:251 Cor 2:41 Cor 3:92 Cor 6:1Jas 5:20John 20:23Ezek 20:42 Cor 5:20 and sometimes foreign, My Gospell; sometimes foreign, The preaching of Iesus Christ; and sometimes foreign, My preaching; In the vertue of which synergie and co-partnership with Christ and with God, as he saveth, so we save; as he forgiveth sinnes, so we forgive them; as he judgeth wicked men, so wee judge them; as he beseecheth, so we also beseech, saith the Apostle, that you bee reconciled, and receive not the grace of God in vaine. Wee by his Grace, and **foreign. Chrysost.he by our ministerie. He therefore that despiseth any conviction out of the Booke of God (and he that obeyeth not doth despise, for the Lord calleth disobedience, rebellion, stubbornenesse, and a rejecting of his word, 1 Sam. 15.22, 23.) He that persisteth in any knowne sinne, or in the constant omission of any evident dutie, fighteth against Christ himselfe, throweth away his owne mercy, stoppeth his eares at the entreaties of the Lord, and committeth a sinne directly against Heaven. And if he so persist God will make him know, that there is flaming fire prepared for those that obey not the Gospell of our Lord Jesus Christ, 2 Thes. 1.8.

Therefore whensoever we come unto the Word read or preached wee should come with an expectation to heare Christ himselfe speaking from heaven unto us, and bring such affections of submission and obedience as becommeth his presence.Revel. 2 7.Rev 2:7 Let him that hath an eare heare what the spirit saith unto the Churches. I will heare what God the Lord will speake, Psal. 85.8.Ps 85:8for he will speake peace unto his people. Ioh. 10.4, 5.John 10:4John 10:5Christs sheepe discerne his voyce in the dispensation of the Gospell, and will not know the voice of strangers.1 Thes. 2.13.1 Thess 2:13 And this was the honour of the Thessalonians and the men of Berea,Act. 17.11.Acts 17:11 that in the preaching of the Word p. 174they did set themselves as in Gods presence, expecting in it his authoritie, and receiving it in his name. Dareth any man to rush with a naked weapon into the presence of his prince, and with scorne to throw backe his owne personall commands into his face againe? And shall wee dare to come armed with high thoughts,Ier. 13.15, 17.Jer 13:15Jer 13:17 and proud reasonings, and stubborne resolutions against the majesty of the Lord himselfe, who speaketh from heaven unto us? Receive with meeknesse, saith the Apostle, the ingrafted Word, which is able to save your soules. The word doth not mingle nor incorporate,Iam. 1.21.Jas 1:21 and by consequence doth not change nor save the soule, but when it is received with meeknesse, that is, when a man commeth with a resolution to lay downe his weapons, to fall downe on his face, and give glory to God; he that is swift to wrath, that is, to set up stout and fretfull affections against the purity and power of the Word, to snuffe against it, and to fall backward like pettish children which will not be led,Mal. 1.13. Mal. 3 13. foreign. Act. 7.51. Iam. 1.19, 20.Mal 1:13Mal 3:13Acts 7:51Jas 1:19Jas 1:20 will be very slow to heare or to obey it, for the wrath of man doth not worke the righteousnesse of God. A proud hearer will be an unprofitable liver. Ever therefore come unto the word with this conclusion. It may be this day will God strike me in my master veine. I am an usuall profaner of his glorious name; a name which I should feare for the greatnesse, and love for the goodnesse, and adore for the holinesse of it; hee will peradventure lay close to my conscience that guilt which himselfe hath declared to be in this great sinne; that whatsoever is more than yea and nay is sinne unto me, and whatsoever is sin, is Hell to my soule. I am a vaine person, a companion of loose and riotous men; It may bee the Lord will urge upon my conscience the charge of his owne word, not to companie with fornicators, to have no fellowship with the unfruitfull workes of darkenesse, not to follow a multitude to doe evill, and that though hand joyne in hand, yet sinne shall not goe unpunished. I am unprofitable, p. 175loose, and rotten in my discourse, and hee will ply mee with his owne authority, that for every idle word I must render an account. I am full of oppression and unjust gain, and the Lord will now urge the instructions of Nehemiah, & the restitution of Zacheus upon me.Nehem. 5.11, 12 Luk. 19.8. Gal. 1.16. Act. 9.6. 1 Sam. 3.10. Act. 10.33.Neh 5:11Neh 5:12Luke 19:8Gal 1:16Acts 9:61 Sam 3:10Acts 10:33 In these or any other the like cases, if a man can come with Saint Pauls temper of hart, not to consult with flesh and bloud, but Lord what wilt thou have me to doe? or with the answer of Samuel, Speake Lord for thy servant heareth; or with the resolution of Cornelius, I am here present before God to heare all things that shall bee commanded of God. I am come with a purpose of heart to cleave unto thy holy will in all things. Here I am in my sinnes, strike where thou wilt, cut off which of mine earthly members thou wilt, I will not arme it, I will not extenuate it, I will not dispute with thee, I will not rebell against thee, I will second thee in it, I will praise thee for it; This is to give God the glorie of his owne Gospell. It is not to part from a little monie towards the maintenance of the word, or to vouchsafe a little countenance to the dispencers of it (and yet alas how few are there who repay unto the ministers of the Gospell that double honor which God and not they hath given unto them?) but to part from our lusts, and to suffer our old man to be crucified, which giveth honour to the Word If a man had thousands of rammes, and tenne thousand rivers of oyle, and would bee content to part from them all for Gods worship: If a man had children enough, and in a famine of the word, would buy every sermon which hee heareth with the sacrifice of a Sonne: yet all this would not give glorie enough to the ordinance of God. Men naturally love their lusts, the issue of their evill hearts, better than their lands, or the children of their body (if Herods son stand in the way of his ambitious security, it were better to be his Hog than his childe. The losse of cattell, and fruits, and water, and light, and the first-borne of all p. 176the land, was not enough to make Pharaoh let goe his sinne, hee will once more rush into the midst of a wonderfull deliverance of Israel, and venture his owne and his peoples lives, for but the bondage of his enemies, and the satisfaction of his lust.) To doe justly then, to love mercy, and to walke humbly before God, to acknowledge his name in the voyce of the minister, and to put away the treasures of wickednesse out of our hands, this onelyonly is to give God the glory which is due unto his Word, Mic. 6.6, 10.

Secondly, the Gospell is glorious in the promulgation & publishing of it unto the world. And this may appeare whether we consider the initiall Promulgation in Christs owne personall preaching. Or the plenary Revelation thereof in the sending of the holy Ghost to those selected vessels who were to carry abroad this treasure unto all the world. For the former wee may note that there was a resemblance of state and glory observ'd in the preaching of Christ. A Forerunner sent to prepare his way, Esai. 40.3, 4, 5.Isa 40:3Isa 40:4Isa 40:5and to beare his sword before him, as a Herald to proclaime his approach,Mal. 3.1, 4, 5.Mal 3:1Mal 3:4Mal 3:5 and then at last is revealed the Glory of the Lord. And thus we may observe how we sent his Harbingers before his face into every Citie and place whither he himselfe would come: Luke 10.1.Luke 10:1that so men might prepare themselves, and lift up their everlasting gates against this Prince of Glory should enter in. When one poore ordinary man intendeth to visit another, there is no state nor distance, no ceremonies nor solemnities observed; but when a prince will communicate himselfe unto any place, there is a publication, and officers sent abroad to give notice thereof, that meete entertainements may be provided. So doth Christ deale with men, he knoweth how unprepared wee are to give him a welcome, how foule our hearts, how barren our consciences, and therefore he sendeth his Officers before his face with his owne Provision, his Graces of Humiliation, Repentance▪ p. 177Desire, Love, Hope, Joy, hungring and thirsting after his appearance; and then when hee is esteemed worthy of all acceptation, he commeth himselfe.

Looke upon the more consummate publication of the Gospell (for Christ in his owne personall preaching is said but to have begun to teach, Act. 1.1. Hebr. 2.3.Acts 1:1Heb 2:3) and we shall see that as Princes in the time of their solemne Inauguration doe some speciall acts of magnificence and honour, open prisons, proclaime pardons, create nobles, stampe coyne, fill conduits with wine, distribute donatives and congiaries to the people: So Christ to testifie the glory of his Gospell, did reserve the full publication thereof unto the day of his instalment and solemne readmission into his Fathers glory againe. When he ascended up on high he then led captivity captive, and gave gifts unto men, namely, the Holy Ghost, who is called the Gift of God, Act. 2.38. Act. 8 20 Ioh. 4.10. and in the plurall number Gifts, as elsewhere he is called seven spirits, Revel. 1.4. to note the plenty and variety of graces which are by him shed abroad upon the Church. Wisedome, and faith, and knowledge, and healings, and prophesie, and discerning, and miracles, and tongues, All these worke one and the selfe-same spirit, dividing to every man severally as he will. 1 Cor. 12.8, 11. Ephes. 4.12, 13.1 Cor 12:81 Cor 12:11Eph 4:12Eph 4:13And these gifts were all shed abroad for Evangelicall purposes, for the perfecting of the Saints, for the worke of the ministerie, and for the edifying of the body of Christ. And this spirit Saint Peter telleth us is a spirit of Glory, 1 Pet. 4.14.1 Pet 4:14and therefore that Gospell, for the more plentifull promulgation wherof he was shed abroad, must needs be a Gospell of Glorie too.

And this further appeares, because in this more solemne publication of the Gospell there was much more Abundance of glorious light and grace, shed abroad into the world. The Sunne of Righteousnesse in his estate of humiliation was much ecclipsed, with the similitude of sinfull flesh, the Communion of our common infirmities, p. 178the poverty of a low condition, the griefe and vexation of the sinnes of men, the overshadowing of his divine vertue, the forme and entertainement of a servant, the burden of the guilt of sinne, the burden of the Law of God, the ignominie of a base death, the agonie of a cursed death. But when hee ascended up on high, like the Sunne in his glory, hee then dispell'd all these mists, and now sendeth forth those glorious beames of his Gospell and Spirit, which are the two wings, by which he commeth unto the Churches, and under which the healing and salvation of the world is treasured. Mal. 4.2. Ezek. 47.8, 9. Esai. 35.5, 6, 7. Mat. 11.11, 13.Mal 4:2Ezek 47:8Ezek 47:9Isa 35:5Isa 35:6Isa 35:7Matt 11:11Matt 11:13Iohn Baptist was the last and greatest of all the Prophets who foretold of Christ, a greater had not beene borne of women, and yet he was lesse than the least in the kingdome of heaven, that is, than the least of those upon whom the Promise of the Spirit was shed abroad, for the more glorious manifestation of the kingdome of his Gospell. All the Prophets and the Law prophesied untill Iohn; but at the comming of Christ they seem'd to bee taken away, not by way of abrogation and extinguishment, as the ceremonies, but by way of excesse and excellency, ut stellae exiliores ad exortum solis, as the Orator speakes; so saith the Apostle,2 Cor. 3.10.2 Cor 3:10 Even that which was made glorious, had no glory in this respect, by reason of the Glory that excelleth. Therefore the full Revelation of the Gospell is called an effusion of the spirit, not in dew, but in showres of raine, which multiply into rivers of living water (for the raine of the spirit floweth from heaven as from a spring) and into wels of Salvation, Tit. 3.6. Heb. 6.7. Ioh. 7.38. Ioh. 4.14. Esai. 11.9.Titus 3:6Heb 6:7John 7:38John 4:14Isa 11:9and into a sea of knowledge. Which attributes note unto us two things: First, the abundance of spirituall grace and knowledge by the Gospell, it should be a River: Secondly, the growth and increase thereof, Esai. 44.3. Ezek 47.3, 4, 5.Isa 44:3Ezek 47:3Ezek 47:4Ezek 47:5it should be living water, multiplying and swelling up like the waters of the Sanctuary, till it came to a bottomelesse and unmeasurable sea of eternall life. And, to touch that which was before spoken of, very glorious p. 179are the vertues of the Spirit in the Gospell intimated in this similitude of living water. To quench the wrath of God, that otherwise consuming & unextinguishable fury,Esai. 33.14. Ioh. 4.10. Ezek. 47.12. Zech. 12.10.Isa 33:14John 4:10Ezek 47:12Zech 12:10 which devoureth the adversaries with everlasting burnings. To satisfie those desires of the thirsty soule which it selfe begetteth: for the Spirit is both for medicine and for meate; for medicine, to cure the dull and averse appetites of the soule; and for meate, to satisfie them. The Spirit is both a Spirit of supplication and a Spirit of grace or satisfaction. A Spirit of supplication, directing us to pray; and a Spirit of Grace, supplying those requests and satisfying those desires which himselfe did dictate. aaEzek. 36.25.Ezek 36:25To cleanse, to purifie, to mollifie, to take bbEsai. 35.6, 7. Ezek. 11.19.Isa 35:6Isa 35:7Ezek 11:19away the barrennesse of our naturall hearts. To ccMal. 3.16. Gal. 6.1, 2.Mal 3:16Gal 6:1Gal 6:2overflow and communicate it selfe to others. To ddGal. 5.17. Phil. 1.27.Gal 5:17Phil 1:27withstand and subdue every obstacle that is set up against it. To continue and to multiply to the end.

By this then wee learne the way how to abound in grace and glory, and how to bee transformed into the Image of Christ. The beame and light of the Sunne is the vehiculum of the heate and influence of the Sunne; so the light of the Gospell of Christ is that which conveieth the vertue and gracious workings of his Spirit upon the soule. And therefore we are to seeke those varieties of grace, which are for meate to satisfie the desires, and for medicine to cure the bruizes of the soule,Ezek. 47.12.Ezek 47:12 onelyonly upon the bankes of the waters of the Sanctuary, that is, in the knowledge of the word of truth, which is the Gospell of Salvation. The more of this glorious light a man hath, the more proportion of all other graces will he have too. And therefore the Apostle puts the growth of these two together, as contributing a mutuall succour unto one another, Grow in Grace, 2 Pet. 3.18.2 Pet 3:18and in the knowledge of our Lord Iesus Christ. Your Grace will inlarge your desires of knowledge, and your knowledge will multiply your degrees of Grace. And Saint Paul makes p. 180the knowledge of the will of God in wisdome, and after a spirituall maner to be the ground of fruitfulnesse in every good worke,Col. 1.9, 10.Col 1:9Col 1:10 and that again an inducement to increase in knowledge, as in the twisting together of two cords into one rope, they are by art so ordered that either shall bind and hold in the other. As in the heavens the inferior orbes have the measure and proportion of their generall motion from the supreme: so in the motions of grace in the soule, the proportion of all the rest a riseth frō the measure of our spirituall and saving light. The more distinctly and throughly the spirit of a mans mind is convinc'd of the necessity, beauty, and gloriousnesse of heavenly things, the more strong impressions therof wil be made upon all subordinate faculties; for we move towards nothing without preceding apprehensions of its goodnes, which apprehensions as they more seriously penetrate into the true and intimate worth of that thing, so are the motions of the soule thereunto proportionably strengthen'd. As the hinder wheeles in a Coach ever move as fast as the former which leade them; so the subordinate powers of the soule are overrul'd in their maner & measure of working towards grace, by those spirituall representations of the truth and excellency thereof, which are made in the understanding by the light of the Gospel. Thus the Apostle telleth us that the excellency of the knowledge of Christ was that which made him so earnest to winne him;Phil. 3.8, 14.Phil 3:8Phil 3:14 the knowledge of the power of his resurrection, and fellowship of his sufferings was that which made him reach forth and presse forward unto the marke and price of that high calling which was before him.

Thirdly, the Glory of the Gospell of Christ with his Spirit may be considered in regard of the matters which are therin contain'd, namely the Glory, the Excellencies, the Treasures of God himselfe:2 Cor. 3.18.2 Cor 3:18 We all, saith the Apostle, with open face behold as in a Glasse (that is, in the spirituall ministration of the Gospell, having the veile of carnall p. 181stupidity taken away by the Spirit) The glory of the Lord. What glory doe we here behold, but that which a glasse is able to represent? Now in speculo nisi imago non cernitur, nothing can be seene in a glasse but the image of that thing which sheddeth forth its species thereupon; and therefore he immediately addeth, we are changed into the same image from glory to glory; and he elsewhere putteth these two together,1 Cor. 11.7.1 Cor 11:7 Man is the image and the glory of God, for nothing can have any thing of God in it, any resemblance or forme of him, but so farre it must needs be glorious. But how doe we in the Gospell see the Image of God who is invisible? The Apostle expresseth that else-where, God who commanded the light to shine out of darknesse, hath shined in our hearts, 2 Cor. 4.4, 5, 6.2 Cor 4:42 Cor 4:52 Cor 4:6to give the light of the knowledge of the glory of God in the face of Iesus Christ. Christ is the Image and expresse Character of his Fathers glory, as the impression in the wax is of the forme and fashion of the seale, there is no excellencie in God which is not compleatly, adequately, and distinctly in Christ; so that in that glasse wherin we may see him, we may likewise see the glory of the Father. Now the Gospell is the face of Iesus Christ, that which as lively setteth forth his grace and Spirit to the soule, as if he were present in the flesh amongst us. Suppose we that a glasse could retaine a permanent and unvanishing species of a mans face within it, though hee himselfe were absent, might we not truly say this glasse is the face of that man, whose image it so constantly retaineth? So, in asmuch as Christ is most exactly represented in his Gospell (so that when we come into his personall and reall presence, to know even as we are knowne, we shall be able truely to say, this is indeed the very person who was so long since in his Gospell exhibited to my faith, sic ille manus, sic ora gerebat) it is therefore justly by the Apostle called the face of Iesus Christ; and therefore the Glasse wherein we see the Image and glory of God; as it is the same light p. 182which shineth from the Sunne upon a glasse, and from a glasse upon a wall, so it is the same glory which shineth from the Father upon the Sonne, and from the Sonne upon the Gospell; so that in the Gospell we see the unsearchable treasures of God, because his treasures are in his Sonne: Therefore that which is usually called aaRom. 15.19. 1 Cor. 15.1.Rom 15:191 Cor 15:1Preaching the Gospell, is in other places called bbAct. 20.25.Acts 20:25Preaching the Kingdome, and ccEphes. 3.8.Eph 3:8the riches of Christ, to note the glory of those things which are in the Gospell revealed unto the Church.

It containeth the glory of Gods wisdome, and that wisdome is ddEphes. 3.10.Eph 3:10foreign, a manifold and various wisdome, as the Apostle speaketh, who therefore calleth Christ and his Gospell by the name of ee1 Cor. 1.24. 1 Cor. 2.6, 7.1 Cor 1:241 Cor 2:61 Cor 2:7Wisdome; wee preach Christ crucified, to those that are called the power of God, and the wisdome of God, and we speake wisdome amongst them that are perfect: wisdome to reconcile his owne attributes of mercy and truth, righteousnesse and peace, which by the fall of man seemed to be at variance among themselves, wisdome in reconciling the world of obstinate and rebellious enemies unto himselfe, wisdome in sanctifying the whole creation by the bloud of the crosse, and repairing those ruines which the sinne of man had caused; wisdome in concorporating Christ and his Church, things in their owne distinct natures as unapt for mixture, as fire and water in their remotest degrees; wisdome in uniting the Iewes and Gentiles, and reducing their former jealousies and disaffections unto an intimate fellowship in the same common mysteries: In one word, wisdome above the admiration of the blessed Angels, in finding out a way to give greater satisfaction to his offended justice, by shewing merciemercy and saving sinners, than he could ever have received by either the confusion or annihilation of them. It containeth the Glory of Gods goodnesse and mercy, Rom. 5.8.Rom 5:8of that foreign, good-will towards men, which brought glory to God, p. 183and to the earth peace: for the Gospell is as it were a Love-token or commendatory Epistle of the Lord unto his Church.Act. 14.16, 17.Acts 14:16Acts 14:17 God left not himselfe without witnesses of his care, and evidences of some love even to those whom he suffered to walke in their owne wayes without any knowledge of his Gospell; he did them good, he gave them raine from heaven and fruitfull seasons; so even they had experience of some of his goodnesse, the goodnesse of his providence, for hee is the Saviour of all men; but the Gospell containeth all Gods goodnesse, as a heape and miscellany of universall mercy: I will make all my goodnesse passe before thee, and I will proclaime the name of the Lord before thee, and will be gracious to whom I will be gracious, and I will shew mercy to whom I will shew merciemercy. Gods speciall and gracious mercy, the mercy of his promises in Christ, doth convey unto the soule an interest in all his goodnesse, nay, it maketh all things good unto us, so that we may call them ours, as gifts and legacies from Christ.2 Pet. 1.3, 4.2 Pet 1:32 Pet 1:4 He hath given to us all things that pertaine to life and godlinesse, the world, and life, and death, and things present, and things to come; all are yours, 1 Cor. 3.18.1 Cor 3:18saith the Apostle. Death it selfe and persecutions are amongst the legacies of Christ unto the Church, and a portion of all that goodnesse with which in the Gospell shee is endowed. It containes the glory of Gods power and strength, for it is the Power of God unto salvation, as hath beene declared. It containeth the glory of Gods grace. The grace of his favour towards us, and the grace of his Spirit in us. The Law was given by Moses,Iohn 1.17.John 1:17 but grace came by Christ, that is, favour in stead of Gods fury, and strength in stead of mans infirmitie; for because man was unable to fulfill the Law, therefore the Law came with wrath and curses against man; but in the Gospell of Christ, there is abundance, even a whole kingdome of grace (the Apostle saith,Rom. 5.21.Rom 5:21 that by Iesus Christ grace raigned) there is grace to remove the curse of the Law, by Gods favour towards p. 184us: (so that on all sides the Law is weake, unable, by reason of mans sinne, to save; and unable, by reason of Gods favour, to condemne) and there is grace to remove the weaknesse of man by Gods Spirit in us: Iames 4.5, 6.Jas 4:5Jas 4:6for though our owne spirit lust unto envie, or set it selfe proudly against the Law of God; yet hee giveth more grace, that is, strength enough to overcome the counterlustings of the flesh against his will, and to enable us in sincerity, and evangelicall perfection to fulfill the commands of the Law. Lastly, it containeth in some sort the glory of Gods heavenly kingdome, in that therein are let in the glimpses and first fruits, the seales and assurances thereof unto the soule by the promises, testimonies, and comforts of the Spirit. And therefore it is frequently called the Gospell of the kingdome, Matth. 13.19. Marke 1.14. Luke 8 10.Matt 13:19Mark 1:14Luke 8:10and the mysteries of the kingdome of God, namely, that kingdome which beginneth here, but shall never end. As if a man borne in Ireland bee afterwards transplanted into England, though he change his countrey, he doth not change his King, or his Law, but is still under the same government: so when a Christian is translated from earth to heaven, he is still in the same kingdome, in heaven it is the kingdome of glory (mended much by the different excellencie of the place and preferment of the person) in earth it is the same kingdome, though in a lesse amene and comfortable climate, the kingdome of the Gospell. These and many other the like things are the glorious matters which the Gospell containeth.

Here then wee see how and wherein we are to looke upon God, so as that wee may abide his glory, and bee comforted by it; wee must not looke upon him in his owne immediate brightnesse and essence, nor by our sawcie curiosities prie into the secrets of his unrevealed glory, for he is a consuming fire, an invisible and unapprochable light;Deut. 29.29. Exod. 19 21. Exod. 33.23.Deut 29:29Exod 19:21Exod 33:23 we may see his back-parts, in the proclaiming of his mercy; and wee may see the hornes or p. 185bright beames of his hands, in the publishing of his Law; but yet all this was under a cloud,Habak. 3.4.Hab 3:4 or under the biding of his Power; His face no man can see and live: Wee must not looke upon him onelyonly in our selves. Though wee might at first have seene him in our owne nature, for we were created after his Image in righteousnesse and true holinesse; yet now that Image is utterly obliterated, and we have by nature the Image onelyonly of Satan and the old Adam in us: we must not looke upon him onelyonly in mount Sinai, in his Law, lest the fire devoure us and the dart strike us thorow; we can finde nothing of him there but rigour, inexorablenesse, wrath and vengeance. But we must acquaint our selves with him in his Sonne, Iohn 17.3. 1 Iohn 1.3.John 17:31 John 1:3wee must know him, and whom he hath sent together, there is no fellowship with the Father, except it be with the Sonne too: we may have the knowledge of his Hand, that is, of his workes, and of his punishments, without Christ: but we cannot have the knowledge of his bosome, that is, of his counsels, and of his compassions,Iohn 1.18. Col. 1.15. Iohn 14 6. Ephes. 2.18.3.12. Heb. 10.19.22.John 1:18Col 1:15John 14:6Eph 2:18Eph 2:3Eph 2:12Heb 10:19Heb 10:22 nor the knowledge of his Image, that is, of his holinesse, grace and righteousnesse; nor the knowledge of his presence, that is, of his comforts here, and his glory hereafter, but onelyonly in and by Christ: we may know God in the World, for in the Creation is manifest foreign, that which may bee knowne of him, namely his eternall power and God-head. But this is a barren and fruitlesse knowledge, which will not keepe downe unrighteousnesse; for the wise men of the world when they knew God, they glorified him not as God, but became vaine in their imaginations, and held that truth of him which was in the Creation revealed, in unrighteousnesse. Wee may know him in his Law too, and that in exceeding great glory when God came from Teman, Habak. 3.3, 4. Deut. 1.1.Hab 3:3Hab 3:4Deut 1:1and the Holy One from mount Paran (whereabout the Law was the second time repeated by Moses) his glory covered the heavens, and the earth was full of his praise, his brightnesse was as the light, &c. But this is a p. 186killing knowledge, a knowledge which makes us flie from God, and hide our selves out of his presence, and fight against him as our sorest enemies, and come short of his glory: therefore the Law is called a firy Law, or a fire of Law, Deut. 33.2. Deut. 5.22. Gal. 3.10. Rom. 12.20.Deut 33:2Deut 5:22Gal 3:10Rom 12:20to shew not onelyonly the originall thereof, for it was spoken out of the middest of the fire; but the nature and operation of it too, which of it selfe is to heap fire and curses upon the soule; and therefore it is called the ministration of Death, 2 Cor. 3.7. But now to know the glory of God in the face of Iesus Christ, is both a fruitfull and a comfortable knowledge; wee know the patterne we must walke by, we know the life we must live by, we know the treasure wee must be supplied by, we know whom wee have beleeved, wee know whom wee may be bold with in all straits and distresses, wee know God in Christ full of love, full of compassion, full of eares to heare us, full of eyes to watch over us, full of hands to fight for us, full of tongues to commune with us, full of power to preserve us, full grace to transforme us, full of fidelity to keepe covenant with us, full of wisdome to conduct us, full of redemption to save us, full of glory to reward us. Let us therefore put our selves into this Rocke, that Gods goodnesse may passe before us, that he may communicate the mysteries of his kingdom and of his glory unto us, that by him our persons may be accepted, our prayers admitted, our services regarded, our acquaintance and fellowship with the Lord increased, by that blessed Spirit which is from them both shed abroad in his Gospell upon us.

Now lastly, the Gospell of Christ is glorious in those ends, effects, or purposes for which it serveth: And in this respect principally doth the Apostle so often magnifie the glory of the Gospell above the Law. The Law was a glorious ministery,Exod. 19.16-21.Exod 19:16–21 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 p. 187the trumpet, the ascending of the smoke, and the quaking of the mountaine:Hebr. 8.6.Heb 8:6 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,Hebr. 7.18, 19.Heb 7:18Heb 7:19 (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,Rom. 8.2, 3.Rom 8:2Rom 8:3 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 foreign, A marvellous light: 1 Pet. 2.9. foreign. Greg. Naz. Or. 3.1 Pet 2:9and 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.Ephes. 3.18.Eph 3:18 A knowledge which passeth knowledge, a knowledge which bringeth fulnesse with it, even all the fulnesse of God, a knowledge so excellent,Phil. 3.8.Phil 3:8 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 p. 188the joyes of heaven to fill them) with metaphysicall, or mathematicall,foreign. Greg Naz. Orat. 1. 1 Pet. 1.12.1 Pet 1:12 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 onelyonly which knoweth the things of God. It was the devillish flout of Iulian the Apostate against Christian Religion,foreign. Greg. Naz. Orat. 3. 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 p. 189upon, came to the soule with more selfe-evidence, and invincible demonstration, than all the disputes of reason or learning of Philosophie could create.foreign Greg. Naz ibid. 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 onelyonly 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 merciemercy, and thoughts towards sinners, above all the wayes and thoughts of men, even as the heavens are higher p. 190than 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.Numb. 20.12.Num 20:12 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 more than men, and by relying on him against the power and confederacies of men, Esay 8.12, 13. And therefore in the same argument touching the happinesse of the Saints, if they suffer for righteousnesse sake, or be reproched for the name of Christ:1 Pet. 3.14, 15. 1 Pet. 4.14.1 Pet 3:141 Pet 3:151 Pet 4:14 Saint Peter useth in one place sanctifying of the Lord in our hearts, and in another glorifying of him, as termes equivalent;) And therefore unbeleefe is said to make God a lyar, 1 Iohn 5.10.1 John 5:10that is, to dishonour him,Gen. 4.13.Gen 4:13 and to rob him of the glory of his truth; And despaire to rob God of his mercy, and to make the guilt of sinne greater than the power of God: And therefore murmurers, and unbeleevers are said to speake against God, Psal 78.18, 19.40.41.Ps 78:18Ps 78:19Ps 78:40Ps 78:41and to grieve him, to tempt, to limit him, that is, to call into question the glory of his power and truth. Herein then consisteth another glorious effect of the Gospell of Christ, that being a ministration of righteousnesse, it is a glasse of that power, truth, mercy, and fidelity of God, which by faith we rest upon, for the forgivenesse and subduing of sinne.

Thirdly, another glorious end of the Gospell is to be a ministration and a law of life. If the ministration of death (saith the Apostle) were glorious, how shall not the ministration p. 191of the Spirit be rather glorious? 2 Cor. 3.6, 7, 8. The Law alone by it selfe is towards sinners but a dead letter, onelyonly the rule according unto which a man ought to walke, not any principle enabling him to walke. If Moses alone should speake unto men, he could onelyonly tell them what they ought to doe,Quod operum lex minando imperat, hoc fidei lex credendo impetrat.—lege operum dicit▪ Deus, Fac quod jubeo; l…ge fidei dicitur Deo, Da quod jubes. Aug. tom. 3. lib. de spiritu & litera. copp. 13.19. 2 Cor. 3.18.2 Cor 3:18 hee could in no wise enable them to doe it: nay, further the Law hath occasionally from the sinne of man a malignant propertie in it, to irritate and exasperate lust the more, to beget an occasionall rage and fiercenesse in our nature. As the Sunne shining on a dung-hill exhaleth noysome vapours, and maketh it stinke the more. But now the Gospell by the Spirit doth not onelyonly teach, but helpe too, sheweth us what wee should doe, and giveth us strength to doe it; we doe not onelyonly therein see the glory of God, but are withall changed into the same Image, even from glory to glory, that is, (as I conceive from that allusion to a glasse) the glory of the Lord shining upon the Gospell, and from the Gospell shining upon our hearts, doth change them into the Image of the same glory; even as the glory of the Sunne shining upon a glasse, and from that glasse reflecting on a wall, doth therein produce a more extraordinary image of its owne light: so that the Apostles foreign, is the same with the Poets è speculo in speculum ▪ from the glory of the Gospell which is one glasse of Gods Image, there is sh…ped the same glory in the heart, which is another glasse of his Image. This is that which the Apostle calleth the forming of Christ in the soule, and the planting of it into the likenesse of his death and resurrection.

Fourthly, it is a glorious Gospell in the Iudicature thereof. The Spirit i… the Gospell doth convince not of righteousnesse onelyonly, but of Iudgement too; that is, the Spirit shall erect a throne in the hearts of men,Ioh. 16.11.John 16:11 shall pull downe the prince of this world, and dispossesse him; shal enable mens owne hearts to proceed like upright Iudges p. 192with truth and with victory (which are two of the principall honours of judgement) against their owne lusts,Esay 42 3. Matth. 12.20.Isa 42:3Matt 12:20 to censure, to condemne, to crucifie them, though before they were as deare as their owne members; to throw all their idols away as menstruous rags, and to judge and revenge themselves. Ephraim shall say, what have I to doe any more with idols? 1 Cor. 11.31. 2 Cor. 7.11. Hos. 14.8. Esay 31.7. Ier. 31.19.1 Cor 11:312 Cor 7:11Hos 14:8Isa 31:7Jer 31:19In that day, saith the Lord, every man shall cast away his idols of silver, and his idols of gold, which your owne hands have made unto you for a sin. I have surely heard Ephraim bemoaning himselfe: After that I was turned, I repented; and after that I was instructed, I smote upon my thigh. Thus the government of the Gospell in the heart, makes a man severe to sentence every sinne, to hang up his Haman, his favourite lusts, to give up himselfe to the obedience of Christ, and to have his conversation,Phil. 3 20.Phil 3:20 his trading, his treasure, his priviledges, his freedome, his fellowship in heaven, as being now constituted under the gracious and peaceable government of an heavenly Prince.

Fifthly, it is a glorious Gospell, in that it was to be a continuing ministration, and an Immortall seed. If that which was done away, saith the Apostle, was glorious, much more that which remaineth is glorious ▪ 2 Cor. 3.11. Now the Gospell is able to preserve a man blamelesse unto the comming of our Lord Jesus; it will not suffer a man to be shaken nor overturn'd by all the powers of darknesse; there is strength enough in it to repell, and wisdome to answer all the temptations and assaults of the enemies of our salvation: If the world set upon us with any temptations on the right hand, or on the left, with disgraces, persecutions, discomforts, exprobrations, l…e this was the man who made God his helpe, and would needs be more excellent than his neighbours; the Gospel furnisheth us with sure promises, and sure mercies; this is answer sufficient against all the discouragements of the world, I know whom I have beleeved, I know that hee p. 193hath overcome the world, I know that he is able to keepe that which I have committed unto him, untill the last day, and in the meane time the world is crucified unto me, and I unto the world, that is, we are at an equall point of distance and defiance, the world contemnes me, and I am as carelesse of the world. If with pleasures, honours, and gilded baites to draw us away from God, Faith in the Gospell easily overcommeth the world, for it giveth both the Promises and first-fruits of such Treasures as are infinitely more pretious and massie than all the world can affoord; the very reproches of Christ (how much more his Promises, how infinitely more his Performances at the last?) are farre greater riches, than the treasures of Egypt. The daily sacrifice of a godly life, and the daily feast of a quiet conscience put more sweetnesse into the afflictions of Christ, than is in all the profits, pleasures or preferments of the world, being made bitter with the guilt of sinne. If Satan, or our owne reasonings stand up against the kingdome of Christ in us, the Gospell is a store-house which can furnish us with armorie of all sorts to repell them. Faith can quench firie darts, the weapons of the spirit can captivate the very thoughts of the heart unto the obedience of Christ, no weapon which is formed against it can prosper, and every tongue which riseth up against it in judgement, it shall condemn, it is a staffe which can carry a man over any Jordan, and can support & comfort him in any shadow of death. This is the honour of the Word that it doth not onelyonly sanctifie men, but preserve their holinesse in them. If it were not for the treasure of the word in the heart every little thing would easily turne a man out of his way, and make him revolt from Christ againe. How easily would afflictions make us mistrust Gods affection to us, and so change ours unto him (for this is certaine, His Love to us is the originall of our love to him) make us murmure, repine, struggle, fret under his hand, if in the Gospell wee p. 194did not looke upon them as the gentle corrections of a Father, who loves us, as the pruning and harrowing of our foules that they may bring forth more fruit? Except thy Law had beene my delight, Psal. 119.92.Ps 119:92I should have perished in mine affliction. My affliction would have destroied me, and made mee perish from the right way, if it had not beene tempered and sanctified by thy Word. It wrought so with that wicked king of Israel, Behold this evill is of the Lord, 2 King. 6.33. Mal. 3.14. Esai. 58.3.2 Kgs 6:33Mal 3:14Isa 58:3what should I waite upon the Lord any longer? what profit is there to walke humbly before him, or to afflict our selves before him, who will not see, nor take knowledge of it, but continue to be our enemie still? But the Gospell teacheth a mans heart to rest in God, assureth it that there is hope in Israel, and balme in Gilead, that they which beleeve should not make haste to limit, or to misconstrue God, but waite for his Salvation, which will ever come in that due time, wherein it shall be both most acceptable and most beautifull. Againe, how easily would Temptations over-turne the faith of men, if it were not daily supported by the Word? what is the reason that the sheepe of Christ will not follow strangers, nor know their voice, that is, will not acknowledge any force,Iohn 10.4, 5.John 10:4John 10:5 nor subscribe in their hearts to the conviction or evidence of any temptation which would draw them from God, but onelyonly because they heare and know the voice of Christ in his Gospell, and feele a spirit in their owne hearts setting to its seale and bearing witnesse to that truth from whence those solicitations would seduce them? The Apostle foretold the Elders of Ephesus at his solemne departure from them, that grievous wolves would enter in amongst them, & that some of themselves would arise speaking perverse things to draw away disciples after them. Act. 20.29, 32.Acts 20:29Acts 20:32And the maine remedie which the Apostle gives them against this danger was, I commend you to God, and to the Word of his grace which is able to build you up, &c. Noting, that it is the Word of God p. 195which keepeth men from being drawne away with perverse disputes. And the same intimation he gives them in his Epistle unto them, Hee gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers.—That we henceforth be no more children, Ephes. 4.11-14.Eph 4:11–14tossed to and fro, and carried about with every winde of doctrine by the sleight of men, and cunning craftinesse, whereby they lye in waite to deceive. The more richly the word of God, in the love and evidence thereof,1 Thes. 5.21.1 Thess 5:21 doth dwell in any man, and enable him to prove all things, the more stedfastly will he hold that which is good, and stand immoveable against the sleights and solicitations of men. Againe, how easily would our owne evill hearts gather a rust and unaptnesse for service over themselves, if they were not daily whet and brightned upon the Word of God. That onelyonly it is which scrapeth away that leprosie and mossinesse which our soules are apt to contract out of themselves.2 Ioh. 8.9. A man may lose all that hee hath wrought, all the benefit of what hee hath done already, and all the strength to doe any more,Iam. 1.23.25.Jas 1:23Jas 1:25 onelyonly by not abiding in the Doctrine of Christ. Hee onelyonly is no doer of the Word, who looketh in it as a man on a glasse, and presently forgetteth the image and state of his conscience againe; it is onelyonly hee that continueth therein, who is a doer of the worke, and blessed in his deed. He that treasureth up the Gospell in his heart, and laboureth to grow rich in the knowledge thereof, can never be turned quite out of his way, or become an Apostate from the grace of Christ.

Lastly, it is a glorious Gospell in regard of those noble and majesticall endowments with which it qualifieth the soule of a Christian: Ioh. 1.12. 1 Ioh. 3.1. Revel 1.6. 1 Pet. 2.9.John 1:121 John 3:1Rev 1:61 Pet 2:9for there is no nobility to that of the Gospell. It giveth men the highest priviledge in the world to bee called the Sonnes of God, to bee kings and priests before him, to be a Royall priesthood, a holy nation, a peculiar people, a nation of priests. Nothing doth so p. 196honour a land as to bee the seate of the Gospell. It was the honour of the Iewes that unto them were committed the Oracles of God.Rom. 3.1, 2.Rom 3:1Rom 3:2 Therefore the Arke is called the Glory of Israel, 1 Sam. 4.22.1 Sam 4:22and Christ the glory of Israel, and the excellency of Iacob, Luke 2.32. Amos 8.7. Ier. 9.24.Luke 2:32Amos 8:7Jer 9:24neither is there any thing else allowed a man to glory in save onelyonly this that hee understandeth and knoweth the Lord in his word. It putteth magnanimity into the breasts of men, high thoughts, regall affections, publike desires and attempts, a kinde of heavenly **foreign. Rom. 15.20.Rom 15:20ambition to doe and to gaine the greatest good. The maine ends of a Christian are all high and noble. The favour of God, the fellowship of the Father and the Son, the Grace of Christ, the peace of the Church; his trafficke and negotiation is for heaven, his language the Dialect of heaven, his order a heavenly order, innumerable companies of Angels, and the spirits of just men made perfect. A holy man, who hath the spirit of his minde raised and ennobled by the Gospell, is an Agent in the same affaires, and doth in his thoughts, desires, prayers, emulations pursue the same high and heavenly ends, for the advancement of the glory of Christ, and demolishing the kingdome of Satan, with the blessed Angels of God. His desires looke no lower than a kingdome, a weight of massie, and most superlative exceeding glory. That which other men make the utmost point even of their impudent and immodest hopes, the secular favours and dignities of the world, these put lowest under their feet; but their wings, the higher and more aspiring affections of their soule, are directed onelyonly unto heaven and heavenly things. They no sooner are placed in the body of Christ but they have publike services, some to preach, some to defend, all to pray, to practise, to adorne the profession they have under-taken. For indeede every Christian hath his talent given him, his service injoyn'd him. The Gospell is a Depositum, a publike Treasure, committed to the keeping of every Christian, each man having, p. 197as it were, a severall key of the Church, a severall trust for the honour of this kingdome deliver'd unto him. As in the solemne Coronation of the Prince every Peere of the Realme hath his station about the Throne, and with the touch of his hand upon the roiall Crowne declareth the personall duty of that honour which hee is called unto, namely to hold on the Crowne on the head of his Soveraigne, to make it the maine end of his greatnesse, to study, and by all meanes endeavour the establishment of his Princes Throne: so every Christian as soone as he hath the honour to be called unto the kingdome, and presence of Christ, hath immediately no meaner a depositum committed to his care than the very Throne and Crowne of his Saviour, than the publike honour, peace, victorie, and stability of his masters kingdome. The Gospell is committed to the custody of the Bishops, and Pastors of the Church, to preach it.2 Tim. 1.14.2.2.2 Tim 1:142 Tim 1:2 They are, as it were, the Heralds and Fore-runners of Christ to prepare his way into the soules of men. To the custody of the Princes and Judges of the earth to defend it, to be a guard about the person and truth of Christ, to command the obedience, and to encourage the teaching of it. The Gospell is the Law of Christs Throne, and the princes of the world are the lions about his Throne, set there to watch, and guard it against the malice of enemies. And therefore it is recorded for the honour of David that he set in order the courses of the Priests, and appointed them their formes and vicissitudes of Service.1 Chron. 23.24.1 Chr 23:24 Of Salomon that he built, adorned, and dedicated a Temple for Gods solemne worship. Of Iosiah that hee made the people to serve the Lord their God; Of Ezekiah, that he restored the service,2 Chro. 34.33. 2 Chro. 29.3.30.1.22.31.2, 3, 4.2 Chr 34:332 Chr 29:32 Chr 29:302 Chr 29:12 Chr 29:222 Chr 29:312 Chr 29:22 Chr 29:4 and repaired the Temple of God, that he spake comfortably to the Levites, who taught the good knowledge of the Lord, that hee proclaimed a solemne passeover, that hee ordered the courses of the Priests and Levites, that hee gave commandement p. 198concerning the portion of their due maintenance, that they might be encouraged in the Law of the Lord (a patterne worthy the admiration and imitation of all Christian princes, in spight of the sacrilegious doctrine of those men who would rob them of that power and office which God hath given them for the establishment of his Gospell,Euseb. de vit. Constantini, li 2. cap. 37, 38, 39. Act. 13.26. Iude v.3. 2 Thes. 2.15.Acts 13:262 Thess 2:15 and it was imitated by the first Christian Prince that ever the world had.) Lastly, the Gospell is committed to the keeping of every Christian to practise it, to adorne it, to pray for it, to be valiant and couragious in his place and station for the truth of it. And for a man to neglect these duties is to betray and dishonour the Kingdome of Christ, and to degenerate from that high and publike condition in which God had placed him.

Againe, it putteth a spirit of Fortitude and boldnesse into the hearts of men. Boldnesse to withstand the corruptions of the times, to walke contrary to the courses of the world, to out-face the sinnes and the scornes of men, to be valiant for a despised truth or power of religion, not to be ashamed of a persecuted profession, to spread out contra torrentem brachia ▪ to stand alone against the power and credit of a prevailing faction,Act. 13.46.28 28. 1 Thes 2.2. Act. 2.14.23.36. Act. 4.8-12, 13, 19. Act. 5.29, 32.Acts 13:46Acts 13:281 Thess 2:2Acts 2:14Acts 2:23Acts 2:36Acts 4:8–12Acts 4:13Acts 4:19Acts 5:29Acts 5:32 as Paul against the contradiction of the Iewes, and Peter and Iohn against a Synode of Pharises, and those invincible champions of Christ, Athanasius against the power of Constantius, the frequent synodicall conventions of countenanced heretiks, and the generall deluge of Arrianisme in the world. Ambrose against the wrath and terrour of the emperour of the world, to whom, having imbrued his hands in much innocent bloud, that holy Father durst not deliver the bloud of Christ. Chrysostome against the pride and persecution of the Empresse Eudoxa. Luther against the mistresse of fornications, the princesse of the earth, and as himselfe professed, if it had beene possible, against a whole citty full of divels. The Christians of all ages p. 199against the fire, fury, and arts of torment executed by the bloudy persecutors of the Church. Nay further, the Gospell giveth boldnesse against that universall fire which shall melt the Elements, and shrivell up the heavens like a role of parchment; Herein, saith the Apostle, is our love made perfect, 1 Ioh. 4.17.1 John 4:17that we may have boldnesse in the day of judgement, because as he is, so we are in this world; that is, we have his image in us, and his love shed abroad in our hearts, and therefore wee are able to assure our hearts before him, and to have confidence towards him. Now he who hath boldnesse to stand before God, to dwell with consuming fire, and with everlasting burnings; who can get the Lord on his right hand, and put on the Lord Jesus, though he bee not out of the reach, or beyond the blow, yet is hee above the injurie of the malice of men, they may kill, but they can never overcome him. I am he that comforteth you, Esai. 51.12▪ 13.Isa 51:12Isa 51:13who art thou (saith the Lord) that thou shouldest be afraid of a man that shall dye, and forgettest the Lord thy Maker, &c? What an invincible courage was that of Eliah, which retorted the slander of Ahab upon his owne face:1 King. 18.18.1 Kgs 18:18 I have not troubled Israel, but thou and thy fathers house? And that of Micaiah, against the base request of a flattering Courtier, who thought God to bee such an one as himselfe, that would magnifie and cry up the ends of a wicked king,1 King. 22.14.1 Kgs 22:14 As the Lord liveth, what the Lord saith unto me, that will I speake. And that of Amos against the unworthy instructions of Amaziah, the priest of Bethel, Thou saiest prophesie not against Israel, Amos 7.16, 17.Amos 7:16Amos 7:17and drop not thy words against the house of Isaac; therefore thus saith the Lord, Thy wife shall be an harlot in the citie, and thy sonnes and thy daughters shall fall by the sword, and thy land shall be divided by line, and thou shalt dye in a polluted land, and Israel shall surely goe into captivitie forth of his land. And that of Ieremiah, who boldly gave the lye to Irijah the captaine of the ward; It is false, I fall not away to the Caldeans. p. 200Ier. 37.13, 14.Jer 37:13Jer 37:14The time would faile if I should speake of the unbended constancy (or as the Gentiles stiled it,Tertull. Apolog. cap. ult. Baron. A. 179. num. 27. Euseb. Hist. l. 5. c. 1. Christiani sumus, Christiani, & Deos tuos imperator non colemus. Baro. A. 301 num. 46. A. 165. n. 4. obstinacie) of Ignatius, Polycarp, Iustin, Cyprian, Pionius, Sabina, Maximus, as those infinite armies of holy martyrs, who posed the inventions, tyred out the cruelties, withstood the flatteries, and with one word (Christiani sumus) overcame all the tyrannies, quenched the fire, and stopped the mouthes of their proudest persecutors.

Againe, the Gospell putteth a kinde of lustre and terrour on the faces of those in whom it raigneth, and maketh them, as the Law did Moses, to shine as lights in the world, and to bee more excellent than their neighbours; worketh in others towards them a dread and awfulnesse. Though Ieremie were a prisoner, cast-into the dungeon,Ier. 37.16, 17.38.15, 16.Jer 37:16Jer 37:17Jer 37:38Jer 37:15 and in such extremity as he was there likely to perish: yet such a majestie and honor did God even then put upon him, and that in the thoughts of the king himselfe, that he could not be in quiet till hee consulted with him about the will of the Lord, and by his many conferences with him made it plainely appeare that hee stood in awe of his person and prophesies. So it is said, That Herod feared Iohn, Marke 6.20.Mark 6:20knowing that he was a just and a holy man, and observed him; to note that Holinesse maketh mens persons and presence dreadfull to the wicked, by reason of that grace and majestie which God hath put into them. The whole Councell of Scribes and Pharises, they who afterwards gnashed on Stephen with their teeth, were forc'd to acknowledge the majestie of holinesse shining upon him,Act. 6.15.Acts 6:15 They stedfastly looked on him, and saw his face as it had beene the face of an Angell. The mighty power of the Gospell of Christ maketh unbeleevers fall on their faces, and confesse of a truth that God is in those who preach it.1 Cor. 14 24, 25. Act. 16▪29, 30.1 Cor 14:241 Cor 14:25Acts 16:29Acts 16:30 This wee finde verified in the poore astonished keeper of the prison into which Paul and Silas had been cast, he sprang in and came trembling and fell downe before them, and brought them forth, p. 201and said, foreign, Sirs (which is an honourable appellation, fit rather for Princes than for prisoners) what must I doe to be saved? It is true that naturally men hate Christ and his servants, but this is not as a man hateth a Toade (which hee can easily crush) with a simple hatred; but as a man hateth a Lion, or as a Malefactor hateth his Judge, or as a Theefe hateth the light, with a compounded hatred, mixed with a feare and dread of that majestie within them. Which Majestie hath sometimes shined so brightly even under torments and persecutions, that it hath forced from Heathen Emperours a desire of the Christians Prayers, sometimes not astonished onelyonly, but **Adjectos ideo vocabant, quia cum in eo essent ut torquerent martyres, ipsi martyres fuerunt, verbo Dei, & constantiâ martyrum permoti. Cameron De Ecclesi pa. 83.converted the adversaries.

Lastly, the Gospell bringeth liberty and joy into the hearts of men with it. The liberty a Glorious liberty, Rom. 8.21. and the joy a glorious joy, 1 Pet. 1.8. therefore the Gospell is called a Gospell of great joy, Luke 2.10. Liberty is so sacred a thing, that indeed it belongs in the whole compasse of it onelyonly to the Prince: for though other men be free from servitude, yet they are not free from subjection. Now the Gospell giveth a plenary freedome to the consciences of men; they may be commanded by their owne consciences, but their consciences cannot be commanded by any but by Christ. The Sonne hath made them free from all others, that he onelyonly might be the Lord over them. These are those noble effects of the majestie of the Gospell in the hearts of men, and all, so many severall evidences of that glorie which belongs unto it.

Now then, to draw some inferences from this most usefull and excellent doctrine of the glory of the Gospell, we learne from thence first what liberty, and what sincerity the Ministers of Christ ought to use in the administration of this his Kingdome in the Word. First, What Libertie. The Officers of a Prince who goe p. 202before him to prepare his way, make bold to strike, and to scatter those unruly throngs of men, who presse too neere upon his sacred person. We are the Messengers of Christ sent before-hand with his royall proclamation of peace to make roome in the hearts of men for him, and to open their everlasting doores, that this King of Glorie may enter in. We may therefore boldly smite with the Rod of his mouth, wee must cry aloud, and not spare,Ier. 1.17, 18. Ezek. 3.8, 9. 1 Tim. 4.11. 2 Cor. 4.1, 2.Jer 1:17Jer 1:18Ezek 3:8Ezek 3:91 Tim 4:112 Cor 4:12 Cor 4:2 pull downe mountainous lusts, subdue strong holds, take unto us iron pillars, and brasen wals, and faces of flint, to roote up, to pull downe, to batter and destroy, not to teach onelyonly, but to command with all authority, and to commend our selves to every mans conscience in the sight of God. This use the Apostle maketh of the Glorie of the Gospell, seeing we have such Hope, 2 Cor. 3.12.2 Cor 3:12that is, seeing in this glorious Gospell we have the dispensation of a blessed Hope unto men; or the revelation of Christ, who is unto us the Hope of Glorie, or the assured confidence of doing excellent workes by the vertue of this so glorious a word; foreign, We use great boldnesse or liberty of speech; for why should he, who bringeth unto men glad tidings of glorious things, which offereth unto them the blessed Hope of Eternall life, bee affraid or ashamed of his Office? Though Rome were the seate, and that **Tertull. Apol. c. 5.emperour the first Dedicator of the persecutions of the Church, yet even unto that place the Apostle was not ashamed to preach the Gospell of Christ,Rom. 1.16.Rom 1:16 because it was the Power of God unto Salvation. There is no shame in being a Saviour. And therefore it is both the honour and duty of the dispencers of the Gospell to speake boldly as they ought to speake;Ephes. 6.20.Eph 6:20 and of the people to pray that that excellent Spirit might ever accompanie so glorious a message. This was the prayer of the Primitive Saints for the Apostles of Christ, Grant unto thy servants, that with all Boldnesse they may speake thy Word. Act. 4.29.Acts 4:29And this duty lies p. 203upon us with an heavie necessitie.

For first, wee are dispensers of all Gods counsell, Act. 20.27. Iosh. 8.35. Deut. 29.29. Act. 5.20.Acts 20:27Josh 8:35Deut 29:29Acts 5:20there must not be a Word which God hath commanded that we should refuse to make knowne unto the people, for the things revealed are for them and their children. Thus we finde when the Angell of the Lord brought forth the Apostles out of prison, he gave them this command, Goe stand and speake in the temple to the people all the words of this life: and certainely some of these words will require boldnesse. When wee lay the axe to the roote of the tree, when wee how off mens very members, when we snatch them like brands out of the fire, when wee make them to see their owne faces in the Law of liberty, the face of a guilty, and therefore cursed conscience, there will be neede of much boldnesse. A Chirurgian who is to search an inveterate wound, and to cut off a putrified member, had not need to be faint-hearted, or bring a trembling hand to so great a worke.

Secondly, the severest message we are sent withall, and which men are most unwilling to heare, is for them expedient. No newes could be so unwelcome to the Apostles as to heare of Christs departure,Ioh. 16.6, 7.John 16:6John 16:7 Because I have said these things sorrow hath filled your hart, neverthelesse I tell you the truth, it is expedient for you that I goe away. The first newes which we bring unto men is of Christs absence, of their false conceits and presumptions of their being in him, of the distance, and unacquaintance which is betweene them, of our feare of them and their condition, and in all this we are not their enemies, because we tell them the truth. As it is our office to speake,Gal. 4.16.Gal 4:16 so it is the peoples duty and profit to heare all things which shall be told them of God, for all Scripture, 2 Tim. 3.16, 17. Deut. 12.28. Psal. 119.128. Iam. 2.10, 11.2 Tim 3:162 Tim 3:17Deut 12:28Ps 119:128Jas 2:10Jas 2:11as well that which reproveth and correcteth, as that which teacheth and instructeth in righteousnesse is profitable, and tends to the perfection of the Saints. All his precepts concerning all things are right. The contempt of one is virtually and p. 204interpretatively, in the constitution and preparation of heart, the violation of all, because they are all grounded upon the same divine authority, and directed unto the same saving ends: and therefore wee ought not to picke, and choose either in the preaching or practising thereof.

Thirdly, we are to answere for the bloud of the people if wee prevaricate, if wee let their sinnes alone they will have a double edge, to kill them and us both, like the mutuall embracements of two in a river, which is the meanes to drowne them both. Speake unto them all that I command thee; Ier. 1.17.Jer 1:17be not dismaied at their faces, saith the Lord to his Prophet, lest I confound thee before them. If thou warne not the wicked from his wicked way that hee may live, Ezek. 3.18.Ezek 3:18he shall dye in his wickednesse, (thy bashfulnesse shall doe him no good) but his bloud will I require at thy hands. Is it at all congruous that men should have boldnesse enough to declare their sinnes, to speake them, to proclaime them, to weare them, to glorie in them, and that those officers, who are sent for no other businesse, but in the name and authority of Almighty God to fight against the corruptions of the world, should in the meane time hang downe the head and be tongue-tied? that men should have more boldnesse to destroy themselves, and to doe Satans works, than we to save them, or to serve God?

Fourthly, we are to speake in the person of Christ, and in the vertue of his Spirit. We must speake as the aa1 Pet. 4.11.1 Pet 4:11Oracles of God, and bbEzek. 3.4.Ezek 3:4with his words, cc2 Cor. 5.20.2 Cor 5:20as if he himselfe did by us speake unto the people. We must give manifestation of dd2 Cor. 13.3.2 Cor 13:3Christ speaking by us, that men may be ee1 Cor. 14.25.1 Cor 14:25convinc'd that God is in us of a truth, and that we are ffMic. 3.8.Mic 3:8full of power by his spirit, that his spirit setteth to his seale to authorize our commission, and to countenance our ministery: and therefore we must use judgement and might, that is, spirituall discretion, and inflexible constancy p. 205against the sinnes of men (for these two are contrary to the two grand props of Satans kingdome, which are foreign, and foreign, his craftinesse, and his weapons of power:) gg2 Cor. 3.17.2 Cor 3:17for where the spirit of the Lord is there is liberty, hhMic 2.7.Mic 2:7his spirit will not be straightned, neither will the Lord keepe silence; hee that speaketh by the spirit of Christ, must speake, though not in equality (which is impossible) yet in some similitude and proportion, as he spake, that is, as those that have iiMat. 7.29.Matt 7:29Authority and power committed to them for the edification of the Church.

Lastly, a partiall, unsearching and unreproving Minister is one of Gods curses and scourges against a place, the forerunner of a finall and fearefull visitation. kkHos. 9.7.Hos 9:7The dayes of visitation and recompence come, saith the Lord. The Prophet is a foole, the spirituall man is mad, for the multitude of thine iniquity, and the great hatred. llMich. 2.11.Mic 2:11If a man walking in the spirit and falshood, that is, professing the worke of a spirituall man, and yet betraying his office, or in a false and lying spirit prophesying of wine and strong drinke, that is, cherishing and encouraging sensuall livers in their pernitious courses, he shall even be the prophet of this people. And therefore when the Lord will punish with an extreme revenge the rebellion of a people against his Gospell, who judge themselves unworthy of so great a salvation, hee either mmRevel. 2.5. Mat. 21.41-43.23.37, 38. 1 Thes. 2.16.Rev 2:5Matt 21:41–43Matt 21:23Matt 21:37Matt 21:381 Thess 2:16removeth their Candlesticke and taketh it away from them, or else nnEzek. 3 26. Ezek 24.13.Ezek 3:26Ezek 24:13sealeth up the mouth of his Prophets, that they may bee dumbe and reprove them no longer, and that they may not bee purged any more from their filthinesse, or else infatuates their Prophets, and suffereth Satan to seduce them, and to be a lying Spirit in their mouthes, that he may destroy them, as wee see in the oo2 King 22.20.23.2 Kgs 22:202 Kgs 22:23ruine of Ahab, and in the ppIer. 4.10. Ier 14.13. Ier. 23.13.33.40. Lam. 2.14.Jer 4:10Jer 14:13Jer 23:13Jer 23:33Jer 23:40Lam 2:14captivity of Iudah.

Againe, as the Ministers of the Gospell must use liberty, so must they likewise use sinceritie in the dispensation thereof, because it is a glorious Gospell. This likewise p. 206is the Apostles inference, for having spent a whole chapter in this one argument of the glory of the Gospell, he presently concludeth, qq2 Cor. 4 1, 2. 2 Cor. 2.17. foreign— foreign, &c. Greg. Naz. Orat. 1. & Isid. Pelut. lib. 1. epist. 169.2 Cor 4:12 Cor 4:22 Cor 2:17Therefore seeing we have this ministery, that is, the dispensation of such a Gospell committed unto us, wee faint not, but have renounced the hidden things of dishonestie; that is, as I conceive, the arts of dawbing, and palliating, and covering over uncleane courses with plausible reasonings, and fleshly apologies (rrEzek. 13.10. Ier. 14.13.Ezek 13:10Jer 14:13 which is the use of false prophets) not walking in craftinesse, that is, not using ssEphes. 4.14. Col. 2.4.8.Eph 4:14Col 2:4Col 2:8humane sleights or cogging, to carry men about with every wind of false doctrine (as sinners are very willing to be deceived, ttIer. 5.31.Jer 5:31and love to have it as false prophets say it is) nor handling the Word of God deceitfully, that is, falsifying and adulterating it with corrupt glosses, and so tempering it to the palat of sinners, that the working & searching vertue thereof, whereby of it selfe it is apt to purge out and wrestle with the lusts of men, may be deaded, and so it may well consist with the power of lusts still (as Physitians use so to qualifie and allay poison by other correctives, and crosse ingredients, that it shall serve as an instrument to strengthen us, not extinguish life: or as immodest Poets may so tamper with the chast expressions of Virgil or Homer, as by them both to notifie, and, in corrupt minds, to kindle uncleane lustings) but by manifestation of the truth, foreign 1 Cor. 2.4. Demonstratio autem nihil relinquit aut inevinentiae in re, aut formidini… in intellectu.1 Cor 2:4that is, by such spirituall and perspicuous demonstrations, as under which there cannot subesse falsum, there can no falsitie nor deceit lurke, commending our selves to every mans conscience in the sight of God, that is, working not the fancies, or humours, or fleshly conceits of men (which alwayes take the part of sinne) but their very consciences (which alwayes is on Gods side) to beare witnesse unto the truth which wee speake, to receive it not as the wit or learning of a man, but as the Word and wisdome of God, to acknowledge the conviction, the judicature, the penetration thereof, p. 207and so to fal down upon their faces, and to glorifie God, and report that he is in us of a truth; and all this in the sight of God, that is, so handling the Word as that wee may please and approve our selves to his eye, whose servants we are, and whose worke wee doe. This is that which the Apostle calleth, foreign,Tit. 2.1.7.8.Titus 2:1Titus 2:7Titus 2:8 Vncorruptnesse, gravitie, sinceritie, soundnesse of doctrine, such as the very adversaries themselves shall not be able to picke quarrels withall, or to speake against: we must not then make account to adorne the Gospell with our owne inventions, or with superstructions of humane wit and fancie; though these things may to fleshly reason seeme full of beautie, yet indeed they are but like the mingling of glasse-beads with a chaine of diamonds, or of lime with pure and generous wine; they are indeed but 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,Clem. Alex. in Protrept. 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, p. 208as 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,2 Tim. 4.3. 2 Cor. 4.3.2 Tim 4:32 Cor 4:3 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.1 Tim. 1.15.4.9, 10. Act. 17 11. Matth. 2.10.1 Tim 1:151 Tim 1:41 Tim 1:91 Tim 1:10Acts 17:11Matt 2:10 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;Rom. 10.15.Rom 10:15 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, Rom. 1.10. Ephes. 2.17. Col. 1.6. 1 Thess. 1.5. 2.1. Rom. 10 6, 7, 8. Ier. 26.4. Esay 65.1.Rom 1:10Eph 2:17Col 1:61 Thess 1:51 Thess 1:21 Thess 1:1Rom 10:6Rom 10:7Rom 10:8Jer 26:4Isa 65:1that 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 p. 209which 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 foreign,Ioseph. Antiq. lib. 18. cap. 8. 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,Psal. 126.1.Ps 126:1 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;Act. 12.9. Gen. 45.26. Luke 24.41.Acts 12:9Gen 45:26Luke 24:41 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 foreign, 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 p. 210of victorious spoiles, wherein there is not onelyonly an escape from dangerous hazard,Matth. 13.44. Esay 9 3, 4. Iohn 15.11. Rom. 15.13.Matt 13:44Isa 9:3Isa 9:4John 15:11Rom 15:13 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,Iames 1.2. Hebr. 11.26. Mic. 5.5. Rom. 5.3.Jas 1:2Heb 11:26Mic 5:5Rom 5:3 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, Esay 61.2.Isa 61:2the acceptable time or yeare of the Lord, which Baronius falsely understands of the first yeare of Christs preaching onelyonly,Baron. An 31. num. 78. 2 Cor. 6.2.2 Cor 6:2 since the Apostle useth the same phrase for the whole time of evangelicall dispensation.