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

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

p. 249Here then we may first note, That the Gospel is Christs owne Power and strength, and the Power of God his Father, by whom it is sent abroad; So the Apostle cals it, The aaRom. 1.16. 1 Cor. 2.4, 5.Rom 1:161 Cor 2:41 Cor 2:5Power of God unto Salvation, and the demonstration of the Spirit, and of Power; that our faith should not stand in the wisedome of men, but in the Power of God. Therefore in one place we are said to be bbIoh. 6.45.John 6:45taught of God, and in another to be ccEph. 4.20, 21.Eph 4:20Eph 4:21taught of Christ; in one place it is called the dd1 Tim. 1.11.1 Tim 1:11Gospell of the blessed God, and in another the eeRom 15.19.Rom 15:19Gospell of Christ, to note that ffIoh. 5.19.John 5:19whatsoever things the Father doth in his Church, the same p. 250the Sonne doth also, and that the Father doth not make knowne his will of merciemercy, but by his Sonne;gg2 Cor. 5.19.2 Cor 5:19 that as in the Sonne he did reconcile the world unto himselfe; so in the Son hee did hhIoh. 1.18. Ioh. 14.17.John 1:18John 14:17reveale himselfe unto the world. No man hath seene the Father at any time, but the Sonne, and he to whom the Sonne shall reveale him. Christ is both the Matter and the Authour of the Gospell. As in the worke of our Redemption he was both the sacrifice, and the Priest to offer, and the Altar to sanctifie it: So in the dispensation of the Gospell, Christ is both the Sermon, and the Preacher, and the Power, which giveth blessing unto all. He is the Sermon, ii1 Cor. 1.23. 2 Cor. 4.5. Col. 1.28.1 Cor 1:232 Cor 4:5Col 1:28Wee preach Christ crucified, saith the Apostle, wee preach not our selves, but Christ Iesus the Lord. And he is the Preacher, kkHeb. 12.25. Eph. 2.17. 1 Pet. 3.19.Heb 12:25Eph 2:171 Pet 3:19See that yee refuse not him that speaketh—Hee came, and preached peace to those afarre off, and to those that were nigh. And lastly, he is the Power which enliveneth his owne word; llIoh. 5.25, 26. Ioh. 10.27, 28.John 5:25John 5:26John 10:27John 10:28The dead shall heare the voice of the Sonne of man, and they that heare shall live; for as the Father hath life in himselfe, so hath he given to the Sonne to have life in himselfe. My sheepe heare my voyce, and I know them, and they follow me, and I give unto them eternall life, &c. mm2 Cor. 1.24.2 Cor 1:24He is the Lord of your faith, we are but the Helpers of your joy. He is the nnIoh. 13.13, 14.John 13:13John 13:14Master in the Church, wee are but oo2 Cor. 4.5.2 Cor 4:5your servants for Iesus sake. pp1 Pet. 5.3, 4.1 Pet 5:31 Pet 5:4He is the chiefe Shepheard, the Lord of the sheepe, qqIoh. 21.15.John 21:15the sheepe are his owne; we are but his rr2 Cor. 5.19. Eph. 3.2. 2 Tim. 1.14.2 Cor 5:19Eph 3:22 Tim 1:14Depositaries, entrusted with the ministerie of reconciliation, unto us is committed the dispensation of the Grace of God. So then the Word is his, but the service ours.

From whence both the Ministers of the Word, and they which heare it may learne their severall duties. First, we should learne to ss1 Pet. 4.11. 1 Cor. 4.1. 2 Cor. 5.19, 20.1 Pet 4:111 Cor 4:12 Cor 5:192 Cor 5:20speake as the Oracles of God, as the Servants and Stewards of a higher Master, whose Word it is which wee preach, and whose Church it is which we serve. We should therefore doe his worke, as p. 251men that are set in his stead, preach him, and not our selves. There can bee no greater sacrilege in the world, than to put our owne image upon the Ordinances of Christ, than to make another Gospell than we have received. Saint Paul durst not ttGal. 1.10.Gal 1:10please men, because hee was the servant of Christ; neither durst he preach himselfe, because hee was the servant of the Church. For hereby men doe even justle Christ out of his owne throne, and, as it were, snatch the Scepter of his kingdome out of his owne hand, boldly intruding upon that sacred and uncommunicable dignitie which the Father hath given to his Sonne onelyonly, which is to bee the Authour of his Gospell, and the totall and adequate Object of all Evangelicall Preaching. This sacrilege of selfe-preaching is committed three manner of wayes: First, when men make themselves the Authors of their owne preaching, when they preach their owne inventions, and make their owne braines the seminaries and forges of a new faith; when they so glosse the pure Word of God, as that withall they poison and pervert it. This is that which the Prophet calleth lying visions, and dreames of mens owne hearts, which Saint Peter cals perverting, Ezek. 13▪3, 9, 17. Ier. 14.14. Ier 23.16. 2 Pe…. 3.16. 2 Cor. 2.17. 2 Cor 4.2. Hos. 9.8.Ezek 13:3Ezek 13:9Ezek 13:17Jer 14:14Jer 23:16Jer 23:22 Cor 2:172 Cor 4:2Hos 9:8or maketh crooked the rule of faith, and Saint Paul the huckstering, adulterating, and using the Word of God deceitfully. Which putteth mee in minde of a speech in the Prophet, The Prophet is the snare of a fowler in all his wayes. Birds wee know use to be caught with the same corne wherewith they are usually fed, but then it is either adulterated with some venemous mixture which may intoxicate the bird, or else put into a ginne which shall imprison it; and such were the carnall Preachers in the Prophets and in Saint Pauls time,Gal. 2.4.Gal 2:4 who turned the truth of Christ into a snare, that by that meanes they might bring the Church into bondage; The occasions and originals of this perverse humour are, first,Mic. 3.5, 6. 1 King. 22.23.Mic 3:5Mic 3:61 Kgs 22:23 without men, the seducements of Satan, unto which by p. 252the just severity of God, they are sometimes given over for the punishment of their owne and others sinnes.… Thes. 2.10, 12. Secondly, within them (upon which the other is grounded) as Mater omnium Haereticorum superbia. Aug. de Gen. contr. Manich. l. 2. cap. 8. & Confes. li. 12. c. 24.Pride of wit, joyned with ambition and impatiencie of repulse in vaste desires, which hath anciently beene the ground of many heresies and schismes: Nothing hath ever beene more dangerous to the Church of God than greatnesse of parts unsanctified and unallaid with the love of truth, and the Grace of Christ. Secondly, bbTheodor. Eccle. Histor. l. 1. c. 2. vid. Petr. Aerod. Decret. l. 1. Tit. 6. sect. 12.envie against the paines and estimation of those that are faithfull. This was one of the originals of Arrius his cursed heresie, his envie against Alexander the good bishop of Alexandria, as Theodoret reports. Thirdly, impatiencie of the spiritualnesse and simplicitie of the holy Scriptures, which is ever joyned with the predominancie of some carnall lust, whereby the conscience is notoriously wasted or defiled. Hee that hath once put away a good conscience, and doth not desire truth in order and respect to that, that thereby his conscience may be illightened, purified, and kept even towards God, will without much adoe make shipwracke of his faith, and change the truth for any thriving errour. And this impatiencie of the Spirit of truth in the Scriptures is that which caused **Tertull. con. Marc. l. 4. c. 6. & 43. & li. 5. c. 4.heretikes of old to reject some parts and to adde more to the Canon of sacred Scriptures, and in these dayes to super-adde traditions and apocryphall accessions thereunto; and in those which are pure and on all sides confessed to use such licentious and carnall glosses, as may hale the Scripture to the countenancing and conformitie of their lusts and prejudices rather than to the rectifying of their owne hearts by the Rule of Christ.

Secondly, men preach themselves when they make themselves the Object of their preaching, when they preach selfe-dependencie and selfe-concurrencie, making themselves, as it were, joynt-saviours with Christ: such p. 253was the preaching of Simon Magus, who gave out that himselfe was some great one, even the great Power of God. Of Montanus and his scholars who preached him for the Comforter that was promised. Of Pelagius and his associates,G…atiae vocabulo frangens invidi…am, off…nsionemque declinans, Aug. de Grat. Christ. l. 1. c. 37. & Epist. 105. who though they did acknowledge the Name of Grace, to decline envie, and avoide the curse of the great Councell of Carthage, yet still they did but shelter their proud heresies under equivocations and ambiguities. Of the Massilienses in the times of Prosper and Hilarie, and of some ancient Schoolemen touching pre-existent congruities for the preparations of Grace, and co-existent concurrencies with the Spirit for the production of Grace. Of the papists in their doctrines of indulgences, authoritative absolution, merits of good workes, justification, and other like, which doe all in effect out-face and give the lye unto the Apostle, when hee calleth Christ an able or sufficient Saviour.Hebr. 7.25.Heb 7:25

Thirdly, men preach themselves when they make themselves the end of their preaching, when they preach their owne parts, passions, and designes, and seeke not the Lord; when **Ier. 10.21. Phil. 1.16. Ezek. 34 2, 3. Esay …6.11. Mic. 3.5. 2 Pet. 2.14, 15. Iud v. 11. 3 Ioh v. 9▪ Amos 7.12, 13.Jer 10:21Phil 1:16Ezek 34:2Ezek 34:3Isa 6:11Mic 3:52 Pet 2:142 Pet 2:15Judg 5:11Amos 7:12Amos 7:13out of envie, or covetousnesse, or ambition, or any other servile or indirect affection, men shall prevaricate in the Lords Message, and make the Truth of God serve their owne turnes. When men shall stand upon Gods holy mount as on a theater, to act their owne parts, and as on a step to their owne advancement; when the truth of God, and the death of Christ, and the kingdome of heaven, and the fire of hell, and the soules of men, and the salvation of the world shall be made bas…ly serviceable and contributary to the boundlesse pride of an Atheisticall Diotrephes. Such as these were they, who in the times of Constantius the emperor, poisoned the world with Arrianisme, & in the times of S. Cyprian provoked persecutions against the Church;Sulpit S…ve…. l. 2. Cypria. a… …. and in the times of Israel ensnared the tenne Tribes p. 254till they were utterly destroied, and blinded the two Tribes till they were led away captive by the Babylonians:Hos. 5 1.9.7, 8. Ier. 23.2, 29.Hos 5:1Hos 5:9Hos 5:7Hos 5:8Jer 23:2Jer 23:29 so horrid are the consequences of taking away the Gospell of Christ from him, and making it the Rod not of his strength, but of our owne pride or passion. Wee must therefore alwayes remember that the Gospell is Christs owne, and that will encourage us to speake it as we ought to speake.

First, with authoritie and boldnesse, without silence or connivence at the sinnes of men. Though in our private and personall relations we are to shew all modestie, humilitie, and lowlinesse of carriage towards all men, yet in our masters businesses, wee must not respect the persons, nor bee daunted at the faces of men; Paul a prisoner was not affraid to preach of righteousnesse and temperance, and judgement to come before a corrupt and lascivious Prince, though it made him tremble.

Secondly, with wisedome; as a Scribe instructed to the kingdome of heaven. This was Saint Pauls care to worke as a wise master-builder:Mat. 13 52. 1 Cor. 3 10.Matt 13:521 Cor 3:10 When Christs enemies watched him to picke something out of his mouth, wherby they might accuse him, wee finde so much depth of wisedome in the answeres and behaviours of Christ, as utterly disappointed them of their expectations,Mat. 22.22, 46.Matt 22:22Matt 22:46 and strooke them with such amazement that they never durst aske him questions more: So should wee endeavour to behave our selves in such manner as that our ministerie may not be blamed,2 Cor. 6.3.2 Cor 6:3 nor the truth of God exposed to censure or disadvantages: for sacred truthes may bee sometimes either so unseasonably, or so indigestedly, and uncoherently delivered, as may rather open than stop the mouthes of gain-sayers, and sooner discredit the truth than convert the adversary. The Apostle saith that we are to make a difference to save some with compassion, Iud. v. 22, 23.Judg 5:22Judg 5:23others with feare. This is to speake a word in due season, and as our Saviour did, to speake as men are able to heare; p. 255to presse the Word upon the conscience with such seasonable and sutable enforcements as may bee most likely to convince those judgements, and to allure those affections which we have to doe withall. It is not knowledge in the generall, but the right use thereof,Prov. 11.30. Prov. 15.2. 2 Cor. 12.16. Act. 17.23, 28.Prov 11:30Prov 15:22 Cor 12:16Acts 17:23Acts 17:28 and wise application unto particulars which winneth soules. The tongue of the wise useth knowledge aright. This is that heavenly Craft wherewith the Apostle caught the Corinthians as it were by guile: such Art he useth towards the Philosophers of Athens, not exasperating men who were heady and confident of their owne rules, but seeming rather to make up the defects which themselves in the inscription of their Altar confessed, and to reveale that very God unto them, whom they worshipped, but did not know. Therefore wee finde him there honouring their owne learning, and out of that disputing for a resurrection, and against idolatry, to shew that Christian Religion was no way against that learning or rectified reason which they seemed to professe. The like art hee used towards king Agrippa, Act. 26.2, 3, 27, 29.Acts 26:2Acts 26:3Acts 26:27Acts 26:29first presuming of his knowledge and credit which he gave to the Prophets, and then meeting and setting on his inclinable disposition to embrace the Gospell; like the wisedome of the servants of Benhadad unto Ahab, They did diligently observe whether any thing would come from him, 1 King. 20.33.1 Kgs 20:33and did hastily catch it; and they said, Thy Brother Benhadad. And the like wisedome he used every where, hee denied himselfe his owne libertie, and made himselfe a servant unto all;1 Cor. 9.19-23.1 Cor 9:19–23 to the Jew as a Jew, to the Greeke as a Greeke, to the weake as weake, and all things to all, that by all meanes he might save some, and so further the Gospell. One while he used Circumcision that he might thereby gaine the weake Jewes, another while hee forbade Circumcision, that he might not misguide the converted Gentiles, nor give place by subjection unto false brethren. Who is weake, saith he, and I am not weake? who is offended, 2 Cor. 11 29.2 Cor 11:29and I p. 256burne not? His care of mens soules made him take upon him every mans affection, and accommodate himselfe unto every mans temper; that hee might not offend the weake, nor exasperate the mightie, nor dis-hearten the beginner, nor affright those which were without from comming in,Eadem omnibus debetur charit…s, non eadem medicina, &c. Aug de Catechi. Rudib. ca. 15. but be All unto All for their salvation. The same love is due unto all, but the same method of cure is not requisite for all: With some Love travelleth in paine, with others it rejoyceth in hope, some it laboureth to edifie, and others it fear…th to offend; unto the weake it stoopeth, unto the strong it raiseth it selfe; to some it is compassionate, to others severe, to none an enemy, to all a mother. But all this it doth non mentiendo, sed compatiendo, not by belying the truth, but by pitying the sinner. It is not the wisedome of the flesh, nor to bee learned of men. The Scripture alone is able to make the man of God wise unto the worke of Salvation.

Thirdly, with meeknesse, for that is the childe of wisedome; Who is a wise man, saith Saint Iames, let him shew out of a good conversation his workes foreign, with meeknesse of wisedome, Iam. 3.13, 17.Jas 3:13Jas 3:17and againe, the wisedome which is from above is pure, peaceable, gentle, easie to be intreated, full of merciemercy. The Gospell is Christs Gospell, and it must be preached with Christs spirit, which was very meeke and lowly;Matth. 11.29.21.5.Matt 11:29Matt 11:21Matt 11:5 When the Disciples would have called for fire from heaven upon the Samaritanes for their indignitie done unto Christ, hee rebuked them in a milde and compassionate manner,Luk. 9.55.Luke 9:55 Ye know not what spirit ye are of. A right Evangelicall Spirit is ever a meeke and a mercifull Spirit. If a man (saith the Apostle) be overtaken in a fault, ye which are spirituall restore such an one in the spirit of meekenesse: Gal. 6.1. 2 Tim. 2.25.Gal 6:12 Tim 2:25and againe, In meekenesse, saith the Apostle, instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth.

Lastly, with faithfulnesse, in as much as the Gospell is p. 257none of ours, but Christs whose servants and stewards we are. Christ was faithfull,Heb. 3.2. 1 Cor. 4.2. 2 Tim. 2.2.Heb 3:21 Cor 4:22 Tim 2:2 though hee were a Son over his owne house, and therefore might in reason have assum'd the more liberty to doe his owne will: much more doth it become us who are but his Officers, to be faithfull too, not to dissemble any thing which the estate and exigence of those soules committed to our charge shall require us to speake, not to adde, diminish,Deut. 4.2. Gal. 1.6. Act. 20.27. Heb. 13.17.Deut 4:2Gal 1:6Acts 20:27Heb 13:17 or deviate from our commission, preaching one Gospell in one place, and another in another; but to deliver onelyonly the Counsell of God, and to watch over the soules of men, as they that must give an account.

Againe, since the Gospell is Christs owne Power, wee must all learne from thence two duties: first, to receive it as from him with the affections of subjects which have been bought by him, that is, first in hearing of the word to expect principally his voyce, and to seeke him speaking from heaven. This is the nature of Christs sheep,Ioh. 10.4, 5, 27.John 10:4John 10:5John 10:27 to turne away their eares from the voyce of strangers, and to heare him. Two things principally there are which discover the voice of Christ in the ministerie of the word: First, it is a spirituall and heavenly doctrine, full of purity, righteousnesse, and peace, touching the soule,Iohn 3.12. Iam. 3.17.John 3:12Jas 3:17 with a kind of secret and magneticall vertue, whereby the thoughts, affections, conscience, and conversation are turned from their earthly center, and drawne up unto him as Eagles to a carcasse. Secondly, it is a powerfull, an edged, a piercing doctrine. Heb. 4.12.Heb 4:12If the word thou hearest speak unto thy conscience, if it search thy hart, if it discover thy lusts, if it make thy spirit burne within thee, if it cast thee upon thy face, and convince and judge thee for thy transgressions, if it bind up thy sores, and clense away thy corruptions, then it is certainly Christs word, and then it must bee received with such affections as becommeth the word of Christ.

First, with Faith: if we conferre with flesh and bloud, we shall be apt ever to cavill against the truth; For hee p. 258that rejecteth Christ, doth never receive his word. A fleshly heart cannot submit unto a heavenly Doctrine. Christ and his Apostles did every where endure the contradiction of sinners.Ioh. 12.4…. Rom. 8.7. Heb. 12.3. Act. 13.45. Act. 28.23. 1 Ioh. 1.1, 2. Gal. 1.12.John 12:4Rom 8:7Heb 12:3Acts 13:45Acts 28:231 John 1:11 John 1:2Gal 1:12 But yet hee claimeth this honour over the consciences of men to over-rule their assents against all the mists, and sophisticall reasonings of the flesh. The Apostles themselves preached nothing but either by immediate commission from him, or out of the Law and the Prophets. But his usuall forme was, Verily I say unto you, Matth 5.22.Matt 5:22noting that hee onelyonly was unto the Church the Author and fountaine of all heavenly Doctrine, that unto him onelyonly belongeth that authoritative and infallible Spirit which can command the subscription and assent of the conscience, that hee onelyonly can say with boldnesse to the soule, as hee did to the Samaritan woman, Beleeve mee. And that therefore no authority either of men,Ioh. 4.21.John 4:21 or Churches, either Episcopall, Papall, or Synodicall can without open sacrilege usurpe power to over-rule the faith of men, or impose any immediate and Doctrinall necessity upon the conscience in any points which are not ultimately and distinctly resolv'd into the evident authority of Christ in his word.2 Cor. 1.24. 1 Pet. ….3.2 Cor 1:24 S. Paul himselfe durst not assume Dominion over the faith of men; nor S. Peter neither suffer any Elders (amongst whom hee reckoneth himselfe as an Elder also) foreign, to over-rule, or prescribe unto the heritage of God. It is onelyonly Christs word which the hearts of men must stoope and attend unto, and which they must mingle with faith that it may bee profitable unto them;Heb. 4.2. 1 Thess. 2.13.Heb 4:21 Thess 2:13 that is, they must let it into their hearts with this assurance, that it is not the breath of a man, but the message of Christ, who is true in all his threatnings, and faithfull in all his promises, and pure in all his precepts, that hee sendeth this ministerie abroad for the perfection of the Saints, & the edification of his Church,Eph. 4.12. Esai. 55.11.Eph 4:12Isa 55:11 and therefore if they bee not hereby cleansed, and built up in his body, they doe p. 259as much as in them lieth make void the holy ordinance of God, which yet must never returne in vaine. The word of God doth effectually worke onelyonly in those that beleeve. It worketh in hypocrites, and wicked hearers, (according to the measure of that imperfect faith which they have) but it worketh not effectually, that is, it doth not consummate nor accomplish any perfect worke but onelyonly in those that beleeve; in the rest it proves but an abortion, and withers in the blade.

Secondly, aa2 Thes. 2.10. Act. 2.41. Act. 17.11. Act. 21.17. 1 Sam. 3.18. 1 Sam. 25.32. Gal. 4.14. Esai. 11.6.2 Thess 2:10Acts 2:41Acts 17:11Acts 21:171 Sam 3:181 Sam 25:32Gal 4:14Isa 11:6with love, and readinesse of minde, without despising or rejecting it. No man can bee saved who doth not receive the truth in love, who doth not receive it (as the primitive Saints did) with gladnesse, and readinesse of minde, as Eli, though from the hand of Samuel a Child, as David, though from the hand of Abigail a woman, as the Galatians, though from the hand of Paul, an infirme and persecuted Apostle. For herein is our homage to Christ the more apparent, when we suffer a little childe to lead us.

Thirdly,bbIam. 1.21. Levit. 26.2. Act. 10.33. 1 Thes. 2.13, 14. Eph 4.20-22.Jas 1:21Lev 26:2Acts 10:331 Thess 2:131 Thess 2:14Eph 4:20–22 with meeknesse and submission of heart, reverencing and yeelding unto it in all things. Wresting, shifting, evading, perverting the word is as great an indignity unto Christ, as altering, interlining, or rasing a patent which the King hath drawen with his owne royall hand, is an offence against him. Patience and effectuall obedience even in affliction, is an argument that a man esteemes the word to bee indeed Gods owne word, and so receives it. Hee onelyonly who putteth off the old man, the corrupt deceitfull lusts of his former conversation, and is renewed in the Spirit of his minde, is the man that hath heard, and been taught by Christ, that hath received the Truth in him.

Againe, in as much as the Gospell is the Rod of Christs owne strength, Esai. 53.1.Isa 53:1or the instrument of his arme (who hath beleeved our report and to whom is the arme of the Lord revealed) and the instrument is no further operative or p. 260effectuall than according to the measure of that impressed vertue which it receiveth from the superior cause: therefore wee should learne alwayes to repaire unto Christ for the successe of his word. For he onelyonly is the teacher of mens hearts, and the author of their faith. To him onelyonly it belongeth to call men out of their graves, and to quicken whom hee will. Wee have nothing but the ministerie, he keepeth the power in his own hands, that men might learne to waite upon him, and to have to doe with him, who onelyonly can send a blessing with his word, and teach his people to profit thereby.

Another ground of the power of the word is, that it is sent from God. The Lord shall send forth the Rod of thy strength. From which particular likewise wee may note some usefull observations, as,

First, that Gods appointment and ordination is that which gives being, life, majesty, and successe to his owne word, authority, boldnesse, and protection to his servants. When hee sendeth his word hee will make it prosper. When Moses disputed against his going down into Egypt to deliver his brethren,Esai. 55.11. Exod. 3.4.Isa 55:11Exod 3:4 sometimes alleaging his owne unfitnesse and infirmity, sometimes the unbeliefe of the people, this was still the warrant with which God encouraged him, I will bee with thee, I have sent thee, doe not I make mans mouth? I will bee with thy mouth and teach thee what thou shalt say. I was no Prophet, neither was I a Prophets Sonne (saith Amos) but I was an heardsman & a gatherer of sycamore fruit:Amos 7.14, 15.Amos 7:14Amos 7:15 And the Lord tooke me as I followed the flock, and said unto mee, Goe, prophecie unto my people Israel. And this made him peremptory in his office to prophecie against the idolatry of the Kings Court, and against the flattery of the Priest of Bethel. And this made the Apostles bold,Act. 4.13. 5.29.35, 36.Acts 4:13Acts 4:5Acts 4:29Acts 4:35Acts 4:36 though otherwise unlearned and ignorant men, to stand against the learned councill of Priests and Doctors of the Law, Wee ought to obey God rather than men. VponUpon which, Grave was the p. 261advice of Gamaliel; If this counsell or worke bee of men, it will come to nought; But if it bee of God, yee cannot overthrow it, lest haply yee bee found even to fight against God. For to withstand the power or progresse of the Gospell, is to set a mans face against God himselfe.

Secondly, in as much as the Gospell is sent forth by God, that is, revealed and published out of Sion, wee may observe, That Evangelicall learning came not into the world by humane discovery or observation, but it is utterly above the compasse of all reason or naturall disquisition, neither men nor Angels ever knew it but by divine revelation. And therfore the Apostle every where calleth it a Mystery, a great and a hidden Mystery, which was kept secret since the world began.Rom. 16.25. 1 Cor. 2.7·9. Rom. 1.20.2.14.15.Rom 16:251 Cor 2:7Rom 1:20Rom 1:2Rom 1:14Rom 1:15 There is a Naturall Theologie, without the world, gathered out of the workes of God, out of the resolution of causes and effects into their first originals, and out of the Law of nature written in the heart. But there is no naturall Christianity. Nature is so farre from finding it out by her owne inquiries, that shee cannot yeeld unto it when it is revealed without a Spirit of faith to assist it. The Iewes stumbled at it as dishonorable to their Law, and the Gentiles derided it, as absurd in their Philosophy; It was a Hidden and secret wisedome, Revel. 14.16. 1 Pet. 1.20. 1 Cor. 2.7.10. Eph. 1.9.10. Eph. 3.9.11.Rev 14:161 Pet 1:201 Cor 2:71 Cor 2:10Eph 1:9Eph 1:10Eph 3:9Eph 3:11the execution and publication whereof was committed onelyonly to Christ. In God it was an Eternall Gospell, for Christ was a lambe slaine from before the foundations of the world, namely in the predeterminate counsell & decree of his father; but revealed it was not till the dispensation of the fulnesse of time, wherein he gathered together in one all things in Christ. The purpose and ordination of it was eternall, but the preaching and manifestation of it reserved untill the time of Christs solemne inauguration into his Kingdome, and of the obstinacy of the Iewes, upon whose defection the Gentiles were called in.Act. 14.16.17.30.Acts 14:16Acts 14:17Acts 14:30

Which might teach us to adore the unsearchablenesse p. 242of Gods judgements unto former ages of the world, whom hee suffered to walke in their owne wayes, and to live in times of utter ignorance, destitute of any knowledge of the Gospell, or of any naturall parts, or abilities to finde it out. For if these things bee true: First, that without the knowledge of Christ there is no salvation.Ioh. 17.3. Esai. 53.11.John 17:3Isa 53:11 This is eternall life to know thee and him whom thou hast sent Iesus Christ. By his knowledge shall my righteous servant justifye many. 1 Cor. 2.14.1 Cor 2:14Secondly, that Christ cannot bee knowen by naturall, but Evangelicall and revealed light. The naturall man cannot know the things of the Spirit of God, because they are spiritually discerend. The light shined in darknesse,Ioh. 1.5.John 1:5 and the darknesse was so thick and fixed that it did not let in the light nor apprehend it. Thirdly,Exod. 4.22.Exod 4:22 that this light was at the first sent onelyonly unto the Iewes, as to the first borne-people, (excepting onelyonly some particular extraordinary dispensations and priviledges to some few first fruits and preludes of the Gentiles.Psal. 147.20. Vide Cameron. de Eccl. pag. 81.Ps 147:20) He sheweth his word unto Iacob, his statutes and his judgements unto Israel. Hee hath not dealt so with any nation. Hee hath not afforded the meanes of salvation ordinarily unto any other people; the world by wisedome knew him not. Fourthly, that this severall dispensation toward one and other, the giving of saving knowledge to one people, and with-holding it from others, was not grounded upon any preceding differences and dispositions thereunto in the people, but onelyonly in the Love of God. Deut. 7.6, 7.Deut 7:6Deut 7:7The Lord thy God hath chosen thee to bee a speciall people unto himselfe, above all people that are upon the face of the earth. The Lord did not set his love upon you nor choose you because yee were more in number than any people (for ye were the fewest of all people) but because the Lord loved you, Deut. 9.6.Deut 9:6&c. The Lord thy God giveth thee not this good land to possesse it for thy righteousnesse, for you art a stiffe-necked people. Ios. 24.2, 3.Josh 24:2Josh 24:3Your Fathers dwelt on the other side of the flood mold time, and they served other gods. p. 263There was no difference betweene them and the Gentiles from whom I gathered them. Fiftly, that the Gospell was hidden from others in God, Ephes. 3.9. Math. 10.5. Eph. 3.7, 8. Math. 11▪ 25, 26. Eph. 3.9.11. Rom. 11▪ 33.Eph 3:9Matt 10:5Eph 3:7Eph 3:8Matt 11:25Matt 11:26Eph 3:11Rom 11:33his owne will and counsell was the cause of it. Hee forbad men to goe into the cities of the Gentiles, neither were they to goe unto them without a speciall gift, and commission. The same Beneplacitum was the reason of revealing it to some, and of hiding it from others; Even so ô father, for so it seemed good in thy sight. If all these particulars bee true, needs must we both admire the inscrutablenesse of Gods judgments towards the Gentiles of old, (for no humane presumptions are a fit measure of the wayes and severities of God towards sinners.) And also everlastingly adore his Compassions towards us, whom hee hath reserved for these times of light, and, out of the alone unsearchable riches of his grace, hath together with principalities and powers in heavenly places, made us to see what is the fellowship of that great mysterie which from the beginning of the world was hidden in himselfe.

Thirdly,Gal. 3.1. Col. 1.6. Revel. 3.20. Ier. 26.4. Deut. 30.19. Rom. 10.8. 2 Cor 5.20. Matth. 11.28. Mic. 6.8. 1 Ioh. 3.23. Luk. 14.23.Gal 3:1Col 1:6Rev 3:20Jer 26:4Deut 30:19Rom 10:82 Cor 5:20Matt 11:28Mic 6:81 John 3:23Luke 14:23 in that the Lord doth send forth the Gospell of Christ out of Sion into the world, wee may further observe that the Gospell is a Message, and an invitation from heaven unto men. For, for that end was it sent that thereby men might bee invited and perswaded to salvation. The Lord sendeth his Sonne up and down, carrieth him from place to place; he is set forth before mens eyes, he comes, and stands, and calls, & knocks at their doores, and beseecheth them to bee reconciled. Hee setteth his word before us, at our doores, and in our mouths and eares. He hath not erected any standing sanctuary or city of refuge for men to fly for their salvations unto, but hath appointed Ambassadors, to carry this treasure unto mens houses where hee inviteth them, and intreateth them, and requireth them, and commandeth them, and compelleth them to come into his feast of mercy. And this must needs bee foreign, an unsearchable p. 264riches of grace, for mercy, pardon, preferment, life, salvation to goe a begging, and sue for acceptance; and very unsearchable likewise must needs bee the love of sinne, and madnesse of folly in wicked men, to trample upon such pearles, and to neglect so great salvation when it is tendered unto them. O what a heavy charge will it bee for men at the last day, to have the mercy of God, the humility of Christ, the entreaties of his Spirit, the proclamations of pardon, the approches of salvation, the dayes, the years, the ages of peace, the ministers of the word, the booke of God, the great Mysterie of Godlinesse, to rise up in judgement, and to testifie against their soules?

Lastly, in that the Gospell is sent from God, the Dispencers thereof must looke unto their mission,Heb. 5.4.Heb 5:4 and not intrude upon so sacred a businesse before they are thereunto called by God. Gal. 1.12.Gal 1:12Now this call is twofold: Extraordinary by immediate instinct, and revelation from God, which is ever accompanied with immediate and infused gifts (of this wee doe not now speake:) And Ordinary, by imposition of hands, and Ecclesiasticall designation. Whereunto there are to concurre three things. First, an Act of Gods providence casting a man upon such a course of studies, and fashioning his minde unto such affections towards learning, and disposing of him in such Schooles and Colleges of the Prophets, as are congruons preparations, and were appointed for nurseries and seminaries of Gods Church. It is true many things fall under Gods providence, which are not within his allowance, and therefore it is no sufficient argument to conclude Gods consent or commission in this office, because his wisedome hath cast mee upon a collegiate education. But when therewithall, hee in whose hands the hearts of all men are as clay or wax, to bee moulded into such shapes as the counsell of his will shall order, hath bended the desires of my heart to serve him in his Church, and hath set the strongest delight of my minde upon those kindes of p. 265learning which are unto that service most proper and conducent; when measuring either the good will of my heart, or the appliablenesse of my parts, by this, and other professions of learning, I can cleerly conclude that that measure and proportion which the Lord hath given mee is more suteable unto this, than other learned callings, I suppose, other qualifications herewith concurring, a man may safely from thence conclude, that God, who will have every man live in some profitable calling, doth not onelyonly by his providence permit, but by his secret direction lead him unto that service, whereunto the measure of gifts which he hath conferred upon him are most suteable and proper. And therefore secondly, there is to bee respected in this Ordinary mission, the meet qualification of the person who shall bee ordained unto this ministerie: For if no Prince will send a mechanick from his loome, or his sheers, in an honorable Embassage to some other forraigne Prince, shall wee thinke that the Lord will send forth stupid and unprepared instruments about so great a worke as the perfecting of the Saints, and Edification of the Church? It is registred for the perpetuall dishonor of that wicked King Ieroboam (who made no other use of any Religion but as a secondary bye thing,1 Kings. 12.31.1 Kgs 12:31 to bee the supplement of policie) that he made of the Lowest of the People, those who were really such as the Apostles were falsly esteemed to be, the scumme and offscouring of men, to bee Priests unto the Lord. Now the Qualities more directly and essentially belonging unto this office are these two; Fidelitie and Abilitie. The things, saith the Apostle,2 Tim. 2.….2 Tim 2 which thou hast heard of amongst many witnesses, the same commit thou to Faithfull men, who shall bee able to teach others also.

Wee are stewards of no meaner a gift than the Grace of God, and the Wisedome of God, 1 Pet. 4.10. Eph. 3.10.1 Pet 4:10Eph 3:10that grace which by S. Peter is called foreign, a manifold Grace; and that wisedome which by S. Paul is called foreign, the p. 267manifold wisedome of God. Wee are the depositaries and dispencers of the most pretious treasures which were ever opened unto the Sonnes of men, the incorruptible and precious bloud of Christ, the exceeding great and pretious promises of the Gospell, the word of the Grace of God and of the unsearchable riches of Christ.1 Cor. 4.2.1 Cor 4:2 Now it is required of stewards that a man bee found faithfull, that hee defraud not Christ of his purchase, which is the soules of men, nor men of their price and priviledge, which is the bloud of Christ; that hee neither favour the sinnes of men, nor dissemble the truth of God; that hee watch, because hee is a seer, that hee speake, because he is an oracle, that hee feed because hee is a shepheard, that hee labour because hee is a husband-man, that hee bee tender because hee is a mother, that hee bee carefull, because is a father, that hee bee faithfull, because he is a servant to God and his Church, in one word that he bee instant in season and out of season, to exhort, rebuke, instruct, to doe the worke of an Evangelist, to accomplish and make full proofe of his ministery because he hath an account to make, because hee hath the presence of Christ to assist him, the promises of Christ to reward him, the example of Christ, his Apostles, Prophets, Evangelists, Bishops and Martyrs of the purest time, who have now their palmes in their hands, to encourage him. aaLuk 4.16.31.Luke 4:16Luke 4:31It was Christs custome to enter into their Synagogues on the Sabbath-dayes, and to read and expound the Scriptures, to the people. bbAct. 17.2 18.4.Acts 17:2It was S. Pauls manner to reason in the Synagogues, and to open the Scriptures on the Sabbath dayes. (c)(c)foreign Iustin Martyr. Apol. 2. Tertull. Apol. C… 3.9.VponUpon Sunday saith Iustin Martyr, All the Christians that are in the cities or countries about meete together, and after some Commentaries of the Apostles, and writings of the Prophets have been read, the Senior or President doth by a Sermon exhort the people, and admonish them to the imitation and practice of those divine truths which they had heard read unto them. p. 266ddEum in populo verbum veritatis recte tractantem omni die Dominico audiebam. Aug. Confess. lib. 6. cap. 3.And S. Austen telleth us of Ambrose, that hee heard him rightly handling the word of God unto the people every Lords day. Yea it should seeme by the Homilies of S. Chrysostome that hee did oftentimes preach daily unto the people, and therefore wee frequently meete with his foreign, yesterday this and this I taught you. eeSia… Ecclesiam frequenter venias, aurem divinis liter…s admoveas, explanationem mandatorum caelestium capias, sicut cibis car…, ita spiritu… verbis divinis convalescet. Origen. Hom. 9 in Levit.And Origen intimateth this frequency of expounding the Scriptures in his time, if, saith hee, you come frequently unto the Church of God, and there attend unto the sacred Scriptures and to the explication of those heavenly commandements, thy soule will be strengthened, as thy body with food. And ffCanon. 45.59our Church in her Ecclesiasticall Constitutions hath provided for the continuance of so faithfull and pious a custome, injoining every allowed Preacher to have a Sermon every Sunday in the yeare, and in the afternoone besides to spend halfe an houre in Catechizing the yonger and ruder sort in the Principles of Christian Religion. The neglect of which most necessary dutie no man can more bewaile, nor more urge the necessity thereof, than those who looking abroad into the world, have experience of more thick and palpable darknesse in the mindes of men, concerning those absolutely necessary Doctrines of the passion, merits, and redemption of Christ and of faith in them, than men who have not with their owne eyes observed it can almost beleeve. And that too in such places where Sermons have been very frequently preached. I will close this point with the as…ertion and profession of Holy Austen. ggNihil in hac vita laeti…s aut hominibus acceptabilius, Episcopi, aut presbyteri, aut Di…coni officio, si persunitorie atque adulatorie res agatur, &c. Aug. Epist. 1.8Nothing, saith he, is in this life more pleasant and …asie than the life of a Bishop or Minister if it be perfunctorily and flatteringly executed, but then in Gods sight nihil turpius, miserius, damnabilius, and it was his profession, hhIllud noverit dilectio vestra, nunquam mee absentem …uissi licentios â libertate, se…n…ssaria servitut…. Aug. Epist. 138.that hee was never absent from his Episcopall service and attendance, upon any licentious and assumed liberty, but onelyonly upon some other necessary service of the Church.

p. 268Touching the abilitie required in the discharge of this great office, there are (as I conceive) two speciall branches thereunto belonging. First, Learning for the right information of the consciences of men, that men may not pervert the Scripture. Secondly, Wisedome or spirituall prudence for seasonable application of the truth to particular circumstances, which is that which maketh a wise builder. For this latter, it being so various, (i)(i)foreign, &c. Arist. Ethic. lib. 6. Cap. 8.according to those infinite varieties of particular cases and conditions, which are hardly reducible unto generall rules, I cannot here speake, but referre the Reader to the grave & pious counsels of those kkAug. in lib. de Doctr. Christ & de Catechiz. Rud. Gregor. Mag. de Officio Pastoral part. 3. Cap. 1. &c.holy men who have given some directions herein. For the other, two great workes there are which belong to this high calling. Instruction of the Scholer, & Conviction of the Adversarie. VntoUnto the perfection of which two services, when wee duly consider how many different parts of learning are requisite, as knowledge of the llHieron. Apol. adver. Ruffin. Aug. de Doctr. Christ, lib. 2. Cap. 16, 17.39.tongues, for the better understanding of the holy Scriptures by their originall idiome and emphasis; of the arts, to observe the connexion, and argumentation, and method of them; of ancient customes, Histories, and antiquities of the Babylonians, Persians, Greeks and Romanes, without insight whereinto the full meaning of many passages of holy Scripture cannot bee cleerly apprehended; of Schoole learning, for discovering & repelling the subtilty of the adversaries, a thing required in a Rhetorician by Aristotle and Quintilian, insomuch aaTheodoret. Hist. 3. cap 7.that Iulian the Apostate complained of the Christians, that they used the weapons of the Gentiles against them, and threfore interdicted them the use of Schooles of learning; bbAug. de Doctr. Christ. lib. 2. cap. 28. V…d. Greg. Nazianz. Orat. …..Lastly, of Histories and Antiquities of the Church, that wee may observe the succession of the Professors, and Doctrines hereof, the originals and sproutings of heresie therein, the better to answere the reproaches of our insolent adversaries, who lay innovation to our charge. I say, when wee duly consider these particulars, wee cannot p. 269sufficiently admire, nor detest the saucinesse of those bold intruders, who when they have themselves need to bee taught what are the first Principles of the Oracles of God,Docent Scripturas quas non intelligunt, p…ius imperite… …um magistri, quam Doctorum discipuli, &c. Hieron. Eph. 8 ad Demetriad. Apol. ad Domnion: & To. 3. Epistol. Ep. ad Paulinum. become teachers of the ignorant before themselves have been Disciples of the learned, and, before either maturity of years, or any severe progresse of studies have prepared them, boldly leape, some from their manuall trades, many from their grammar and logick rudiments, into this sacred and dreadfull office, unto which heretofore the most learned and pious men have trembled to approach. To these men I can give no better advice than that which Tully once gave unto Aristoxenus a musitian, who would needs venture upon Philosophicall difficulties, and out of the principles of his art determine the nature of a humane soule, Haec magistro relinquat Aristoteli, canere ipse doceat. Let them spend their time in the worke which best befits them, and leave great matters unto abler men.

Thirdly and lastly, unto this call is requisite the **Hi sunt qui se ult…o apud temerari…s convenas sine divinâ dispositione praeficiunt, qui se praeposit…s sive …lla Ordination is l…ge constituu…t, qui nemine Episcopatum dante Episcopi sibi nomen assumunt. Cyprian. de unitat. Eccl…siae.imposition of hands, and the authoritative act of the Church ordaining and setting apart, and deriving actuall power upon such men, of whose fidelity and ability they have sufficient evidence (for hands are not to bee laid suddenly on any man) to preach the word, and to administer the Sacraments, and to doe all those ministeriall acts, upon which the edification of the people of Christ doth depend. I have now done with the first of Christs regalities in the Text, which was the Scepter of his Kingdome.

Now to speake a word of the second, which is Solium, the Throne of his Kingdome. The Lord shall send the Rod of thy strength out of Sion. Which notes unto us: First, that the Church of the Iewes was the chiefe originall, Metropolitan Church of all others. Therefore our Savior chargeth his Disciples to Tarry in the City of Ierusalem, Luk. 24.49.Luke 24:49till they should bee indued with power from on p. 270high. The Apostle saith that they had the advantage or precedence and excellencie above other people, because unto them were committed the Oracles of God. Rom. 3.1, 2. Rom. 9 4.Rom 3:1Rom 3:2Rom 9:4To them did pertaine the Adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises. Of them was Christ after the flesh. All the Fathers, Patriarchs, Prophets, Apostles, and writers of the Holy Scriptures were of them. There is no Church can shew such Priviledges, nor produce such authentique records for her precedency as the Church of the Iewes. Therefore they are called by an excellency Gods aaIer. 31.9.Jer 31:9first-borne, and bbIam. 1.18.Jas 1:18the first fruits of the creatures, they are called The ccMatth. 8.12.Matt 8:12Children of the Kingdome, whereas others were at first ddEph 2.12.Eph 2:12Dogs, and eeMatth. 15.26.Matt 15:26strangers. Their ffGal. 4 26 6.16. Rom. 2 29. Heb. 12 22.Gal 4:26Rom 2:29Heb 12:22Titles, Sion, Hierusalem, Israel, are used as proper names to expresse the whole Church of God by, though amongst the Gentiles. Christ Iesus, though hee came as a Savior unto All, yet hee was sent to bee a Prophet and a Preacher onelyonly unto them. Therefore the Apostle calleth him ggRom. 15.8.Rom 15:8the Minister of the Circumcision, that is, of the Iewes, and hee saith,hhMatth. 15.24.Matt 15:24 I am not sent but unto the lost sheepe of the house of Israel. And when hee gave his Apostles their first commission, iiMatth. 10 5.6.Matt 10:5Matt 10:6he sent them onelyonly into the Cities of the Iewes; the kkRom 11.11.12, 15 30.Rom 11:11Rom 11:12Rom 11:15Gentiles were incorporated into them, were brought in upon their rejection, and refusall of the Gospell, ll1 Thess. 2.14.1 Thess 2:14tooke the Christians of Iudea for their patterne in their profession; from mmAct. 15.2.22.Acts 15:2Acts 15:22that Church were Rules and constitutions sent abroad into other Churches, as binding and necessary things. To nnRom. 15.27.Rom 15:27that Church the Churches of the Gentiles were debtors, as having been made partakers of their spirituall things; and though they bee now a rejected people▪ yet ooRom. 11.25, 26.Rom 11:25Rom 11:26when the fulnesse of the Gentiles is come in, Israel shall be gathered againe, and made a glorious Church. And in the meane time their dispersion tended unto the conversion of the Gentiles. For though they were enemies to the faith of Christians, p. 271ppMagnum est quod Deus p…aestitit Ecclesiae suae ubique difsusae, ut Gens Iudaea, meritò debellata & dispersa per …erra…, …e à nobis haec composita pu…arentur codices Prophetarum nostrorum ubique porta…et, & inimica fidei nostrae test… fieret veritatis nostrae. Aug. to. 4. de Conse. s. Evang. lib. 1. c. 26. & epist. 3. ad Volus…anum.yet they did beare witnesse unto those Scriptures, out of which the Christians did prove their faith. And there is no greater evidence in a cause than the affirmative testimony of that man who is an enemie to the cause. If the Church of Rome had such evidences as these out of the booke of God, to prove their usurped primacie by, how proud and intolerable would they be in boasting thereof, and obtruding it unto others, who are now so confident upon farre slenderer grounds?

And from hence we may learne to take heed of the sinnes of that people, which were principally the rejecting of the corner stone, and the putting off the Gospell of Christ away from them, as every obstinate and unbeleeving sinner doth from himselfe. This is that which hath made them of all nations the most hated, and the most forsaken, and hath brought wrath to the uttermost upon them, because when Christ came unto his owne they received him not. Because of unbeliefe they were broken off, saith the Apostle, and thou standest by faith; be not high-minded, but feare, for if God spared not the naturall branches, take heed lest he also spare not thee. And we should likewise learne to pray for the fulnesse of the Gentiles, and for the restoring of this people unto their honour and originall priviledges againe; for we are their debtors; we entred upon the promises which were made to them; and therefore good reason we have to doe for them now, as they did for us before: We have a little sister, or rather an elder sister, and shee hath no brests, the oracles and ordinances of God are taken from her; What shall wee doe for our sister in the day when shee shall be spoken for? Cant. 8.8.

Secondly, this notes unto us the calling of the Gentiles into the fellowship of the same mystery which was first preached unto the Iewes,Ezek. 16.61. Zech 8.23. Esay 2.2, 3.Ezek 16:61Zech 8:23Isa 2:2Isa 2:3 that they might be the daughters of this mother Church, that they may take hold of the skirt of the Iew, and say, We will go with you, p. 272for we have heard that God is with you. The Church of Ierusalem was set up as a beacon, or an ensigne, or a publike sanctuary to which the nations should flie, as doves to their windowes. Of this merciful purpose some evidences and declarations the Lord gave before in Rahab, Iob, Ninive, the Wise-men, and others, who were the preludes and first fruits of the Gentiles unto God: and did after fully manifest the same in his unlimited commission to his Apostles, Goe preach the Gospell unto every creature.

And now alas, what were we that God should bring us hitherto? Saint Paul saith that we were filled with all unrighteousnesse; that we did neither understand God, nor seeke after him. A…l our faculties were full of sinne, and the fulnesse of all sinne was in us; we were ruled by no lawes but the course of the world, the Prince of the aire, and the lusts of the flesh, without God in this world, and without any hope for the world to come. Here vessels of lust and poyson, and fitted to be hereafter vessels of destruction and misery. We were no nation, a foolish people, a people that sought not, nor inquired after God; and yet his owne people hath he set by and called us to the knowledge of his love and merciemercy in Christ. And that, not as many other Gentiles are called, who heare of him indeed, and worship him, but have his doctrine corrupted and overturned with heresie, and his worship defiled with superstition and idolatry; but hee hath for us purged his floore, and given unto us the wheat without the chaffe, he hath let the light of his glory to shine purely upon us onelyonly in the face of Iesus Christ, without any humane supplements, or contributions. How should we praise him for it, and as wee have received Christ purely, so labour to walk worthily in him? How should we runne to him that called us when we knew him not? How should we set forward, and call upon one another, that we may flie like doves in companies unto the windowes p. 273of the Church? How earnestly should wee contend for this truth, the custodie whereof he hath honoured us withall? How should we renue our repentance, and remember our first workes, lest so excellent a priviledge be removed from us. There is no wrath that is wrath to the uttermost, but that which depriveth a people of the Gospell, and taketh away their Candlesticke from them.

Thirdly, it notes unto us the difference of the two covenants, the one out of Sinai, and the other out of Sion. Hebr. 12.18-22. Gal. 4.25, 26Heb 12:18–22Gal 4:25Gal 4:26At first the Law proceeded out of Sinai, wherein though the end were merciful, yet the manner was terrible, and therfore the effect nothing but bondage; but after it was sent out of Sion with the Spirit of grace, and adoption, observed with cheerefulnesse and libertie, as by those that know God will spare them, as a man spareth his childe that serveth him, for in my bond-slave I looke to the perfection of the worke, but in my son to the affection and disposition of the heart.

Lastly, it notes unto us, that the seat of saving truth, the custodie of the promises, and Gospell of salvation, doth still belong unto Sion, to the Church of God. Out aaQuomodo potest esse cum Christo qui cum sponsa Christi, at que in ejus Ecclesia non est? Cypr. lib. 2. ep. 8. & lib. 4 epist. 2. ad Anton. & lib. de unitat. Eccle. Aug. to. 1. de vera Relig. cap. 5.of the Church there is no Gospell, and therefore out of the Church there is no salvation. The bb1 Cor. 7.14.1 Cor 7:14Apostle saith of children which are borne out of the Church, that they are uncleane: unto the Church (above all congregations of men) belongeth this excellent priviledge to be the Treasurer of the riches of Christ, and ccPhil 2 16.Phil 2:16to hold forth the Word of life unto men. In which sense the Apostle saith, dd1 Tim. 3.16.1 Tim 3:16that it is the pillar and the ground of truth; not that which giveth being to the Church, for the Law must not faile nor perish; nor that which giveth authoritie, imposeth a sense, canonizeth and maketh authenticall, is a judge or absolute determiner of the truth; for in that sense the eeforeign. Chrysost. hom. 11. in Tim.Church is held up by the Word, and not that by it, for ffEphes. 2.20.Eph 2:20the Church is built upon the foundation of the p. 274Prophets and Apostles, namely upon that fundamentall doctrine which they have laid: But ggRom. 3.1. Rom. 9.4.Rom 3:1Rom 9:4the Church is the depositary of the truth, that orbe out of which this glorious light shines forth, unto it appertaines the Covenants and the giving of the Law, and the service of God, and the promises. Her office and her honour it is to be the hhRevel. 1.12.Rev 1:12Candlesticke which holdeth up the Word of truth, to set to her seale unto the evidence and excellencie thereof, iiReynol. Confer. with Hart. c. 8. divis. 6.by her ministery, authority, consent, and countenance to conciliate respect thereunto in the mindes of aliens, and to confirme it in the mindes of beleevers, kkEccles. 12.11.Eccl 12:11to fasten the nailes and points thereof, like masters of the assemblies under one principall Shepherd, which is Christ, in the hearts of men; not to dishonour it by their usurped authority above it (for by that meanes all controversies of religions, are turned not into contentions of doctrine, that that may be rested in, which doth appeare to have in it most intrinsecall majestie, spiritualnesse, and evidence; but into factions and emulations of men, that that sect may bee rested in, who can with most impudence and ostentation arrogate an usurped authority to themselves) but by their willing submission thereunto to credit it in the affections of men, and to establish others in the love and obedience thereunto; for the authoritie of the Church is not llCameron. de Eccles. pag. 44.Autoritas jurisdictionis, an authority of jurisdiction above the Scriptures: but onelyonly Autoritas muneris, an authoritie of dispensation and of trust, to proclaime, exhibite, present the truth of God unto the people, mmAugust. in Prooem. lib. de Doctrin. Christ.to point to the starre, which is directed unto by the finger, but is seene by the evidence of its owne light. nnDoct. Whit… in his Way to the Church, num. 15.To hold forth, as a ooFigi enim sole bant leges, aut quando que inaes incidi, & in locis celeberrimis, ut à qu…libet l…gerentur, proponi. vid. Brisson. ae formul. l. 2. pag. 137. & lib. 3. pag. 323.—pasquill or pillar that Law, and Proclamation of Christ, the contents whereof we discover out of it selfe. In one word, that place sheweth the duty of the Church to preserve knowledge, and to shew forth the truth of sacred Scriptures out of themselves; but not any infallibilitie in it selfe, p. 275or authority over others, to binde their consciences to assent unto such expositions of Scripture, as derive not their evidence from the harmonie and analogie of the Scriptures themselves, but only from Ipse dixit, because the Church hath spoken it.

To conclude this point, we are to note for the cleere understanding of the office of the Church concerning the holy Scriptures: First, that some things therein are pp2 Pet. 3.16.2 Pet 3:16Hard to be understood, as Saint Peter speakes, either by reason of their allegoricall and figurative expressions, as the visions of Ezekiel, Daniel, Zechary, &c. or by reason of the obscure and strange connexion of one part with another, or of the dependance thereof upon forren learning, or the like; but then we must note that the knowledge of such things as these, are not of absolute necessitie unto salvation, for though the perverting of hard places be damnable (as Saint Peter telleth us) yet that ignorance of them which groweth out of their owne obscurity, and not out of our neglect, is not damnable. Secondly, some things have evidence enough in the termes that expresse them, but yet are Hard to be beleeved, by reason of the supernaturall quality of them. As when we say that Christ was the Sonne of a Virgin, or that he died and rose againe, there is no difficultie in the sense of these things, it is easily understood what he that affirmeth them doth meane by them. All the difficultie is to bring the minde to give assent unto them. Thirdly, some things though easie in their sense to be understood, and it may be easie likewise in their nature to be beleeved, are yet Hard to be obeyed and practised, as repentance, and forsaking of sinne, &c. Now according unto these differences wee may conceive of the office and power which the Church hath in matters of holy Scripture.

First, for hard places in regard of the sense and meaning of the place, it is the dutie of the Church to open p. 276them to Gods people with modestie, and moderation; and aaNecesse est eos qui Scripturas edissirendo pertracta…t, eti…msi rectae atque unius fidei fuerint, varias pare…e in mullorum locorum obscuritate sententias: quam vis nequaquam ipsa vaerietas ab ejusdem fidei unitate discordet; sicut etiam unus tractator secundum eandem fidem aliter at que aliter eundem locum potest exponere, quia hoc ejus obscuritas patitur. Aug. cp. 19.therein God alloweth the learned a Christian libertie, with submission of their opinions alwayes to the spirits of the Prophets, so long as they doe therein nothing contrary to the Analogie of faith, to the generall peace, and unity of the Church, to the rules of charitie, pietie, loyaltie▪ and sobrietie; to abound in their owne sense, and to declare, for the further edifying of the Church, what they conceive to be in such difficult places principally intended. And further than this no Church nor person can goe; for if unto any man or chaire there were annexed an infallible spirit, enabling him to give such a cleere and indubitate exposition of all holy Scriptures, as should leave no inevidence in the Text, nor hesitancie in the mindes of men; how comes it to passe that hitherto so many difficulties remaine, wherein even our Adversaries amongst themselves doe give severall conjectures and explications, and how can that man, to whom so excellent a gift of infallibilitie is bestowed, cleere himselfe of envie, and abuse of the grace of God, who maketh not use thereof to expound the Scriptures, and to compose those differences thereabouts, which doe so much perplex the world?

Secondly, for those places which in their meaning are easie to be understood, but in their excellent and high nature hard to be beleeved (as all Articles of faith, and things of absolute necessitie are in their termes bbTheodoret. de curand. Graec. affect. lib. 8. Cypr. serm. de Baptis. Christi. Aug. …pist 3 ad Volus. et to. 3 de doctrin. Christ. lib. 2. cap. 9.perspicuous, but in their heavenly nature unevident unto humane reason) the office of the Church is not to binde mens consciences to beleeve these truths upon her authoritie, for wee have not dominion over the faith of men, neither are we lords in Christs flock; and how shal any scrupulous minde, which is desirous to boult things to the bran, be secure of the power which the Church in this case arrogates, or have any certaintie that this society of men must be beleeved in their religion, who will p. 277allow the same honor to no society of men but thēselves? But in this case the office of the Church is, both to labour by al good means to evidence the credibility of the things which are to be beleeved, to discover unto men those essentiall and intimate beauties of the Gospel, which to spirituall mindes and hearts raised to such a proportionable pitch of capacitie as are suteable to the excellency of their natures, are apt to evidence and notifie themselves, and also to labour to take men off from dependance on their owne reason or corrupted judgement, to worke in their heart an experience of the Spirit of grace, and an obedience to those holy truths which they already assent unto;D^r. Field of the Church, l. 4. c. 8. with which preparations and perswasions, the heart being possessed, will in due time come to observe more cleerely, by that spirituall eye, the evidence of those things which were at first so difficult; so then the Act of the Church is in matters of faith an act of introduction and guidance, Singulis credentibꝰ suus gustus est judicii à spiritu, ut hominibus à natură suus. Iun. contr. Bellar. controv. 1. lib. 3. cap. 3. num. 13.but that which begetteth the infallible and unquestionable assent of faith is that spirituall taste, relish, and experience of the heavenly sweetnesse of divine doctrine, which, by the ministery of the Church, accompanied with the speciall concurrence of almighty God therewithall, is wrought in the heart; for it is only the Spirit of God which writeth the Law in mens hearts, which searcheth the things of God, and which maketh us to know them.

Thirdly, for those places which are difficult, rather to be obeyed than to be understood: The worke of the Church is to enforce upon the conscience the necessitie of them, to perswade, rebuke, exhort, encourage with all authority.

Which should teach us all to love the Church of Christ, and to pray for the peace and prosperity of the walls of Sion, for the purity, spiritualnesse, power and countenance of the Word therein, which is able to hold up its owne honour in the minds of men, if it be but faithfully p. 278published; we should therefore studie to maintaine, to credit, to promote the Gospell, to encourage truth, discountenance errour, to stand in the gap against all the stratagems and advantages of the enemies thereof, and to hold the candlestick fast amongst us, to buy the truth, and sell it not, betray it not, forsake it not, temper it not, misguize it not. This is to be a pillar, & to put the shoulder under the Gospell of Christ. And surely though the Papists boast of the word and name of the Church (as none more apt to justifie and brag of their sobrietie than those whom the wine hath overtaken) yet the plaine truth is, they have farre lesse of the nature thereof, than any other Churches, because farre lesse of the pure service and ministration thereof, for in stead of holding forth the Word of life, they pull it downe, denying unto the people of Christ the use of his Gospell, dimidiating the use of his Sacrament, breeding them up in an ignorant worship, to begge they know not what, in all points disgracing the Word of truth, and robbing it of its certaintie, sufficiencie, perspicuitie, authoritie, purity, energie in the minds of men. And this is certain, the more any set themselves against the light and generall knowledge of the Word of truth, the lesse of the nature of the Church they have in them, what-ever ostentations they may make of the name thereof.

The last thing observed in this second verse amongst the regalities of Christ, was Imperium, his rule and government in his Church by his holy Word, maugre all the attempts and machinations of the enemies thereof against it: Rule thou in the middest of thine enemies, that is, Thou shalt rule safely, securely, undisturbedly, without danger, feare, or hazard, from the enemies round about; their counsels shall be infatuated, their purposes shall vanish, their decrees shall not stand, their ccNe quicquam proficit exquisitior quae que crudelitas vestra, illecebra est magis sectae, plures efficimur quoties metimur a vobis. Semen est sanguis Christianorum— Inde est quod sententiis vestris gratias agimus, ut est aemulatio divinae rei & humanae, Tertul. Apolog. cap. ult.persecutions shall but sow the bloud of Christ, and the ashes of Christians the thicker, they shall see it, and gnash p. 279with their teeth, and gnaw their tongues, and be horribly amazed at the emulation and triumph of a Christians sufferings over the malice and wrath of men.

The kingdome of Christ is two-fold; His kingdome of glory, of which there shall be no end, when hee shall rule over his enemies, and tread them under his feet: and his kingdome of grace, whereby hee ruleth amongst his enemies, by the scepter of his Word. And this is the kingdome here spoken of; noting unto us, that Christ will have a Church and people gathered unto him by the preaching of his Gospell on the earth, maugre all the malice, power, or policie of all his enemies. Never was Satan so loose, never heresie and darknesse so thicke, never persecution so prevalent, never the taile of the Dragon so long, as to sweepe away all the Starres of heaven, or to devoure the remnant of the womans seed. The gates of hell, all the policie, power and machinations of the kingdome of darknesse, shall never root out the Vine which the Father hath planted, nor prevaile against the body of Christ. His Gospell must be preached till the worlds end, and till then he will be with it to give it successe. Though the Kings of the earth stand up, and the Rulers gather together against the Lord and his Christ, yet they imagine but a vaine thing, and hee that sitteth in heaven shall laugh them to scorne.

The grounds of the certainetie and perpetuitie of Christs Evangelicall Kingdome is not the nature of the Church in it selfe consider'd, either in the whole or parts; for Adam and Evah were a Church at first, a people that were under the law of obedience, and worship of God, and yet they fell away from that excellent condition. And the Prophet tels us,Esay 1.9.Isa 1:9 that except the Lord had left a very small remnant, the Church had beene all as Sodom, and like to Gomorrah. But the grounds hereof are; First, The Decree, ordination, and appointment of God, Psal. 2.7. Acts 10.42. Hebr. 3.2. and wee know what p. 280ever men project, the counsell of the Lord must stand. Secondly, Gods Gift unto Christ, Aske of mee, and I wil give thee the heathen for thine inheritance, &c. Ps. 2.8. Thine they were, and thou gavest them me, Ioh. 17.6. My Father which gave them me is greater than all, and none is able to plucke them out of my Fathers hand, Ioh. 10.29. Thirdly, Gods Oath, which is the Seale of his irreversible decree, and Covenant with Christ. Once have I sworne by my holinesse, that I will not lye unto David; His seede shall endure for ever, and his Throne as the Sunne before me, Psal. 89.35, 36. Fourthly, Christs owne Purchase and price which he paied for it. The Apostle saith, Christ died not in vaine, and the vertue of his bloud lasteth to the end of the world; for as his bloud was shed from the beginning of the world in regard of Gods Decree, so doth it continue to the end, in regard of its owne merit and efficacie; so long as hee sitteth at the right hand of God, which must be till the time of the restitution of all things,Act. 3.21.Acts 3:21 the merit of his bloud shall worke amongst men. Fifthly, Christs owne Power, to keepe inviolable the proprietie he hath gotten, My sheepe heare my voyce, and I give unto them eternall life, and they shall never perish, neither shall any man plucke them out of my hand, Ioh. 10.27, 28. Sixthly, the Fathers Command unto his Son, This is the Fathers will, that of all which he hath given me I should lose nothing, &c. Ioh. 6.39. Seventhly, Christs Love and Care. The Church is his Spouse, under his Coverture and protection, and therefore as hee hath power and office, so hee hath delight to preserve it still. His Love is better able to helpe, than the malice of the enemy is to hurt. Eighthly, Christs Intercession, which is not for the world, but for those whom God hath given him out of the world, and those he demandeth of his Father (who heareth him alwayes) in the verture of that Covenant which betweene them was ratified, on Gods part by a Promise and Oath, and on Christs part by a p. 281Merit and Purchase. Now Christs Intercession shall last till his returning to judge the world, and therefore still he must have a Church, for whom to intercede. Lastly, Christs owne Promise, to be with the preaching of his Gospell; that is, to give it assistance and successe, for the gathering together and perfecting of the Saints unto the End of the world, Matth. 28.20.

Here then may bee answered two great Questions: First, whether the Church may deficere, faile upon the earth or no? To which I answere, That the Church may bee taken either mystically, spiritually, and universally. And in that sense it can never faile, but there must bee upon the earth a true Church of Christ, not onelyonly certitudine eventus, by the certainety of the event, which is on all sides agreed; but certitudine causa too, by a certaintie growing out of those irresistible causes upon which the being of the mysticall body of Christ on the earth dependeth. Or it may be considered particularly in the severall parts and places of the world where the Gospell is planted; and hierarchically and politically, denoting a company of men, professing the faith of Christ, and reduc'd into a quiet, peaceable, composed and conspicuous governement; and so wee affirme that there is no Church in the world so safe, but that it may deficere, faile, and be extinguished out of its place. The Church of the Jewes did, and after them any may. Else the Apostles argument even to the Roman Church it selfe (which was then a famous Church throughout the world,Rom. 1.8.Rom 1:8 and of that passage in the Apostle,Baron. An. 58 §. 47, 48, 49, 50. Baronius makes a long boast) were very weake, when à majori ad minus hee thus argueth, Be not high-minded but feare, for if God spared not the naturall branches, take heed lest he also spare not thee. Rom. 11.21, 22.Rom 11:21Rom 11:22Thus we finde the ten tribes in their apostacie, till they became Lo-ammi, to be no more a people;Hos. 1.9.Hos 1:9 and their brethren after fall in their condition, Wrath, saith the Apostle, is come to the uttermost upon them. 1 Thes. 2.16.1 Thess 2:16And hee p. 282telleth us that the man of sinne, the Sonne of perdition, should be revealed by Apostacie, 2 Thes. 2.3, 7. 1 Tim. 4.1. Cameron. de Eccles. p. 265-268.2 Thess 2:32 Thess 2:71 Tim 4:1to note unto us that Antichrist was to be generated out of the corruption or falling away of some eminent Church, and that, by a mysterious and insensible declination.

A second question which may be made is this, that since the Church doth not totally faile from off the earth, whether that which remaineth thereof be alwayes visible? To which wee answere, That if wee take the Church for the spirituall and mysticall body of Christ: **Ex illis omnibus qui intrinse…è & in occulto intus sunt constat ille Ho…tus conclusus, sons signatus, &c. Aug. de Baptism. cont. Donat. li. 5. cap. 27. Alii ita sunt in dom… Dei, ut ipsi etiam sint eadem Domus Dei — Alii ita ut non pertineant ad compagem Domus, &c. De Bapt. l. 7. c. 51.which is indeed the House of God, so it is in a sort still invisible, because the qualities and principles which constitute a man in the body of Christ, as Faith, and the Spirit of Grace, are invisible things. Seene indeed they may be by an eye of Charitie, in their fruits, but not by an eye of certainety, in their owne infallible being. Secondly, if wee take the Church for a company of men professing the true Doctrine of Christ, wee answere, that take the men in themselves so truly professing, and impossible it is but their faith should shew it selfe in the fruits thereof, for the kingdome of Christ is in the heart like leaven which will manifest it selfe in the whole lumpe, and so we can in all even the worst ages of the Church, shew some who have witnessed the truth against that deluge of ignorance, errour, and idolatry, which had invaded the world, like gray haires here and there mingled on a blacke head; as if you single out fire from the ashes, it will be seene by its owne evidence, though it may be so raked up that it is not observed. But then if we speake of these men in aggregato, as concurring to make up a distinct external body, or Church, so we say that the professors of the truth may be so few, and they persecuted, traduced, suppressed, cried downe, driven into the wildernesse, without any apparant, separated conspicuousnesse, and governement of its owne (as in the time of Constantius the emperour the publike professors of the p. 283Divinitie of Christs person, against the damnable heresie of the Arrians were used) as that in this sense we may justly denie the Church to have beene alwayes visible, that is, The few true professors of Christ in power and puritie to have had a free, open, uncontroled, distinct ecclesiasticall body of their owne, notoriously and in conspectu hominum different from that tyrannicall and pompous hierarchie under which they suffered: for though Christ rule, yet it is in the midst of his enemies, and the enemies may be so many, and Christs subjects in whom he rules so few, that the corne may be invisible for the abundance of weeds amongst which it growes, though in it selfe very apt to be seene.

And this giveth a full answer to that Question, where Our Church was before the late Reformation began by Luther: for that Reformation did not new-make the Church, but purge it. And that it stood in need of purging, the Papists themselves were faine to confesse, and declare to the world in their Councell of Trent. OnelyOnly herein is the difference, The Councell pretended a Reformation in points of Discipline and manners, and wee made a Reformation in points of Doctrine too. When Christ purged the Temple of buyers and sellers, it was the same Temple after, which before. When a man separateth the wheate from the chaffe, it is the same corne which before. In these corrupter ages then the pure Professour of Christ, who denied not his faith did dwell where Satan had his seate.Vt sub Antichristi sacerdotibus Christi populus non excideret. Hilar. The members of Christ were amongst the Rulers of Antichrist. Wee are not another Church newly started up, but the same which before from the Apostles times held the common and necessarie grounds of Faith and Salvation, which grounds being in latter ages perverted and over-turned by Antichristianisme, have beene by valiant Champions for the faith of Christ therefrom vindicated, who have onelyonly pruned the Lords Vine, and picked out the stones, and p. 284driven out the bores out of his Vineyard, but have not made either one or other new.

Now this point that Christ ruleth in the midst of his enemies is ground of great confidence in his Church, in as much as shee subsisteth not upon any corruptible strength of her owne, but upon the Promise, decree, oath, power and love of God, things invincible by all the Powers of darkenesse. Let the enemies rage never so much, they cannot dis-throne Christ, nor extinguish his Gospell, for it is an everlasting Gospell. It is but as the comming forth of a Shepheard against a Lion, as the Prophet compareth it.Revel. 14.16. Esai. 31.4. Iud. v. 24.Rev 14:16Isa 31:4Judg 5:24 For either Christ is unable to protect his people, and that is against Saint Iude, Hee is able to keepe you from falling, and to present you faultlesse, &c. or else he is unwilling, and that is against Saint Paul, This is the will of God, 1 Thes. 4.3.1 Thess 4:3even your sanctification; Or else both his Power and his will are suspended upon expectation of humane concurrence, or nullified and disappointed by us, and that is against the influence of his Grace, which giveth us both the will and the deed, Phil. 2.13.Phil 2:13against the merciemercy of his gracious promise: I will be mercifull to their unrighteousnesse, Heb 8.12. Hos. 14.4. Hos. 11.9. Mal 3.6. Esai. 54.9, 10.Heb 8:12Hos 14:4Hos 11:9Mal 3:6Isa 54:9Isa 54:10and their sinnes and their iniquities will I remember no more. I will heale their back-slidings, I will save them freely: against the immutabilitie of his Covenant and holy nature, I am God and not man, I change not, therefore the sonnes of Iacob are not destroied.

Now besides this generall observation, the words afford some particular notes which I will but briefly touch. As first, That Christs kingdome in this world is Regnum Crucis, a Kingdome beset with enemies, of all other the most hated and opposed. They that submit unto it must resolve to be herein conformable to their head; a Crosse was his Throne, and Thornes were his Crowne, and every one which will live godly must suffer persecution, and through many afflictions enter into his Masters Kingdome. Quod erat Christus, erimus p. 285Christiani. No marvell if the world hate the Church of Christ, for it hated him first. In his word he is resisted, disobeyed, belied, and, if it were possible, silenced and corrupted; in his officers mocked and misused, in his subjects persecuted and reviled, in his Spirit thrust away and grieved; in his worship neglected and polluted; in all his wayes slandered and blasphemed.

The Reasons of which strange entertainement of the Kingdome of Christ are, first, because it is a New Kingdome, which enters into the world by way of chalenge and dispossession of former lords, and therefore no wonder if it finde opposition. Secondly, it is an invisible, unconspicuous, unattended, desolate, and in appearance ignoble kingdome. It began in the forme of a servant, in the ignominie of a Crosse,Ioh. 7.48.John 7:48 none of the Princes of this world,1 Cor. 1.21▪ 22.1 Cor 1:211 Cor 1:22 none of the learned of this world to countenance or helpe set it up, but amongst them all, esteemed as an offensive and foolish thing. Thirdly, it is an universall kingdome, Nec parem patitur nec superiorem, Christ will admit of no Consorts or Corrivals in his Government. Body, and Soule, and Spirit,1 Cor. 6.20. 1 Thes. 5.23. Laurent. de La Ba…r. in Tertull. Apolog. cap. 5.1 Cor 6:201 Thess 5:23 hee will have wholly and throughout unto himselfe. And this amongst others is given for the reason, why when Tiberius proposed Christ unto the Romane Senate with the priviledge of his owne suffrage, to be worshipped, they rejected him, because hee would be a God alone. If hee would exempt some of the earthly members from his subjection, let lust have the eye, or folly the eare, or violence the hand, or covetousnesse the heart, or any other evill affection share with him, he would be the easier tolerated; but when he will be absolute, and nothing must remaine in our hearts but as his vassall▪ to be spoiled, subdued, condemned, and crucified by him, if the whole state of sinne must bee ruined, and the body destroied, no wonder if the world cannot away with him. Fourthly, which is the Summe of all, It is a heavenly Kingdome, p. 286a spirituall Kingdome, My Kingdome is not of this world, and therefore no marvell if the divels of hell, and the lusts of the flesh doe set themselves against him.

Note secondly, even there where Christs Throne and Kingdome is set up hee hath enemies.Revel. 2.13.2.9.Rev 2:13Rev 2:2Rev 2:9 Satan hath his seate even where Christ dwelleth. Men may say they are Jewes, and are not, but of the Synagogue of Satan, and men may say they are Christians, and are not, but of the kingdome of Satan too. A Wenne in the body seemeth to belong unto the integrity of the whole, when indeed it is an enemie and thiefe therein. Ivie about a tree seemeth to embrace it with much affection, when indeed it doth but kill and choake it. Men may take upon them the profession of Christians, and like a Wenne bee skinned over with the same out-side which the true members have, may pretend much submission, worship, and ceremony unto him, and yet (such is the hellish hypocrisie of the heart) the same men may haply inwardly swell and rancle against the power of his truth and Spirit.**Esai. 29.13.Isa 29:13 This people, saith the Lord, draw neere me with their mouth, and honour mee with their lips, but have removed their heart farre from me, and their feare towards mee is taught by the precepts of men. aaGal. 2.4. 2 Pet. 2.1. 1 Tim. 4.1, 2. Col. 2.23 2 Tim. 3.5, 6. Occultae ob…epti…nes, Aug. To. 4 de fid. & op. c. 5. foreign, Isi…. Pelat. li. 1. Epist. 102. Sub i…so Christiani nominis titulo fallit [inimicꝰ] incautos, &c. Cyp. …eunit. Eccl. Vsitatissi…a haec H…reticorum fraus de personarum revere…tiá & praetextu pietatis sibi fidem praestruere. vid. Aug. To. 1. De morib. Eccle. l. 1. c. 1. & Epist. 120 c. 37. De peccat. merit. & Remiss. lib. 2. c…p. 16. & l. 3 c. 1. & 3.Gal 2:42 Pet 2:11 Tim 4:11 Tim 4:2Col 2:232 Tim 3:52 Tim 3:6Sir 50:1In the Apostles times there were false brethren, and false teachers, who crept in, to spie out and betray the libertie of the Church, and privily to bring in damnable heresies, and to speake lies in hypocrisie, that is, under the pretext of devotion, and carnall humilitie, to corrupt the Doctrine of Christ, and under a forme of Godlinesse to denie the Power thereof. Therefore bbRev. 17.1.4.Rev 17:1Rev 17:4Antichrist is called a Whore, because hee should seduce the Christian world with much expression of love, and creepe peaceably and by flatteries into the kingdome of Christ: of these severall enemies of Christ, under the profession of his name and worship, some are Christians but not in purity, as heretikes; some p. 287not in unity, as schismatikes; some not in sincerity, as hypocrites; some not so much as in externall conformity, as evill workers: The heretike corrupteth Christ, the schismatike divideth him, the hypocrite mocketh him, the prophane person dishonoreth him, and all deny him.

Let us then learne to look unto our hearts, for we may ccPsa. 78.36, 37.Ps 78:36Ps 78:37slatter Christ, when we doe not love him; we ddNihil laborant nisi non invenire quod quaerū …. Aug. de Gen. con. Manich. l. 2 c. 2.may inquire and seeke early after him, and yet have no desire to finde him; wee may come unto his schoole as untoward children, not for love of his Doctrine, but for feare of his rod; we may call him husband, and yet bee wedded to our owne lusts; we may be baptized in his name, so was eeAct 8.13.Acts 8:13Simon Magus; we may preach him, so did the ffMat. 7.22. Phil. 1.16.Matt 7:22Phil 1:16false brethren; we may flocke after him, so ggIoh. 6.26.John 6:26did the multitude who followed him not for his words or miracles, but for the loaves; we may bow unto him,hhMat. 27.29.Matt 27:29 so did his crucifiers; wee may call upon his name, iiMat. 7.21.Matt 7:21so did the hypocrites that said, Lord, Lord, and yet did not enter into the kingdome of heaven; we may confesse and beleeve him, kkLuk. 8.28. Iam. 2.19.Luke 8:28Jas 2:19so doe the very divels in hell; we may give him our lips, our eyes, our tongues, our knees, our hands, and yet still our kingdome, our throne, our hearts may bee Satans. And all this is to make him but a mock-king as the Jewes did, when indeed we crucifie him.

Note thirdly, Christs Word and Spirit are stronger than all adverse opposition. This is his Glory that his kingdome commeth in unto him by way of Conquest, as Canaan unto Israel. Therefore at the very first erecting of his kingdome, when, in all presumption, it might most easily have beene crushed, he suffer'd his enemies to vent their utmost malice, and to glut themselves with the bloud of his people, that so it might appeare, that though they did fight against him, they llEsai. 8.7-10. Dan. 2.44. Dan. 7.25, 26. Zech 12.3, 4. Esai. 31.8.Isa 8:7–10Dan 2:44Dan 7:25Dan 7:26Zech 12:3Zech 12:4Isa 31:8could not prevaile against him, but that his counsell should still stand and flourish, and should consume, and breake in pieces p. 288all the kingdomes which set themselves against it: that they all should be affraid of the Ensigne of the Gospell, and should fly from it.

This jealousie of God for his Church may be seene, in frustrating the attempts, and pulling off the wheeles on which the projects which are cast against his Church doe move, as hee dealt with Pharaoh. Hee can dissolve the confederacies, shatter the counsels, cast a spirit of treachery, unfaithfulnesse, and mutinous affections into the hearts of his enemies, as hee did into the Midianites, and into the children of Ammon, Iudg 17.22. 2 Chr. 20.22, 23. Esai. 19.9.29▪ 14. Mic. 4.11, 12. Esai. 37.33, 34. Psal. 33.10, 11.Judg 17:222 Chr 20:222 Chr 20:23Isa 19:9Isa 19:29Isa 19:14Mic 4:11Mic 4:12Isa 37:33Isa 37:34Ps 33:10Ps 33:11Moab and Edom, when they gathered together against his people. He can infatuate their counsels, and make them the contrivers and artificers of their owne ruine, as we see in the consultation of Rehoboam with his young men, and of Ieroboam in his idolatrous policy, and of Haman in his gallowes. He can defeat their expectations, and disannull their decrees, and make his owne Counsell alone to stand.

But when all this is done, this is onelyonly to rule in spight of his enemies. But besides this, his Kingdome fetcheth his enemies under, and in some sort ruleth over their consciences, and striketh them to the ground; maketh the divels in hell, the stoutest of all sinners to tremble, breaketh the rockes asunder, affrighteth, judgeth, sealeth, hardeneth,Ier. 23 29. 2 Cor. 10.6.Jer 23:292 Cor 10:6 thresheth, revengeth the pride of men, and maketh them before-hand to taste the bitternesse of that damnation, which waketh over them, and commeth swiftly against them.

Let us take heed then of being Christs enemies, in opposing the power and progresse of his word, the evidence and purity of his Spirit in the lives of men. It is but to make a combination to pull the Sunne out of heaven; or for a wave to contend with a rocke; for as the ruines of a house are broken on the things upon which they fall: so are the enemies of Christ, which gather together against his Church,Luk 20.18.Luke 20:18 and fall upon the rocke, at length ruined by p. 289their owne malice. Sampsons foxes were themselves burnt amongst the corne which they fired. The land brought forth corne the next yeere againe (and it may be more plentifully by reason of that fire) but the foxes never came up any more. Even so can the Lord deale with those enemies which waste and depopulate his Church, make them the authors of their owne utter confusion, and bring forth his Church with shouting, and with doubled graces.

Who then is the man that desireth tranquillitie of life, and securitie against all evill? Let him become a subject in this conquering kingdome, and cast himselfe under the banner and protection of Christ, and he cannot miscarrie. He that walketh uprightly, walketh surely. The Name of the Lord is a strong tower, the righteous flieth unto it and is safe. The Lord is a Sunne and a shield, a Fountaine of all good. Grace and Glorie will hee give, and no good thing will hee with-hold from them that walke uprightly: and a protection against all evill; I will not be affraid of ten thousand of men, saith the Prophet David, that compasse me about. When there is no light, nor issue, nor in nature possibility of escape, he can open a doore of deliverance, to relieve his Church. As a man in the kings high-way is under the kings protection: so in Christs way we are under his protection. Let us then never repine at the miscarriages of the world, nor murmure against the wise proceedings of God in the severall dispensation towa…ds his Church on earth: when he punisheth, he doth it in measure, lesse than our sinnes deserved; and when we search and try our wayes, and returne unto him, hee knoweth how to worke his owne glory in our deliverance. Those stones which are appointed for a glorious building are first under the saw, and the hammer, to be hewed and squared; and those Christians in whom the Lord will take most delight, he usually thereunto fitteth by trials and extremities. Hee that is p. 290brought to tremble in himselfe, may with most confidence expect to rejoyce in God.Hab. 3.16.Hab 3:16

Note fourthly, this is the honour of Christs kingdome to be a peaceable, quiet, and secure kingdome, not onelyonly after the victory, but in the midst of enemies. This man, saith the Prophet of Christ,Mic. 5.5.Mic 5:5 shall be the peace, when the Assyrian, the enemie, is in the land. Wee have peace in him, when wee have tribulation in the world. Christ saith of himselfe, I came not to send peace but a sword; and yet the Apostle saith,Ioh. 16.33.John 16:33 That hee came, and preached peace to those which were afarre off, Mat. 10.34. Eph. 2.17.Matt 10:34Eph 2:17and to them which were neere. How shall these things be reconcil'd? Surely as a man may say of a Rocke, Nothing more quiet, because it is never stirr'd, and yet nothing more unquiet, because it is ever assaulted: so wee may say of the Church, Nothing more peaceable, because it is established upon a Rocke, and yet nothing more unpeaceable, because that rocke is in the midst of seas, windes, enemies, persecutions. But yet still the Prophets Conclusion is certaine, The worke of righteousnesse is peace, and the effect of righteousnesse, Esai. 32.17.Isa 32:17quietnesse and assurance for ever.