Explication of Psalm 110, Verse 1 (1 of 3)

Explication of Psalm 110 · Verse 1 (1 of 3)

p. 1AN EXPOSITION OF THE HVNDRETH AND TENTH PSALME.

PSALME 110. vers. 1.

The Lord said unto my Lord, Sit thou at my right hand; untill I make thine enemies thy footstoole.

CHRIST IESVS the Lord is the Summe and Center of all divine revealed truth, neither is any thing to be preached unto men, as an object of their faith, or necessary element of their salvation, which doth not, some way or other, either meete in him, or refer unto him. All Truths, especially divine, are of a noble and pretious nature; and therefore whatsoever mysteries of his Counsell God hath been pleased in his Word to reveale, the Church is bound in her ministerie to declare unto men. And Saint Paul professeth p. 2his faithfulnesse therein,Act. 20.27. 1 Cor. 2.1, 2. 2 Cor. 4.5. 1 Cor. 4.1, 2. Eph. 4.20. T…tum Christiani nominis poud… & fruct…s M…rs Christi. Tertull. 2 Cor. 3.6, 14. Heb. 1.1.Acts 20:271 Cor 2:11 Cor 2:22 Cor 4:51 Cor 4:11 Cor 4:2Eph 4:202 Cor 3:62 Cor 3:14Heb 1:1 I have not shunned to declare unto you all the Counsell of God. But yet all this Counsell (which elsewhere he ca…s foreign, the testimonie of God) he gathers together into this one conclusion, I determined not to know any thing amongst you, that is, in my p…eaching unto you to make discovery of any other knowledge, as matter of consequence or faith, but onelyonly of Iesus Christ, and him crucified. And therefore Preaching of the Word is called preaching of Christ, and Ministers of the Word, Ministers of Christ, and learning of the Word, Learning of Christ, because our Faith, our Workes, and our Worship (which are the three essentiall elements of a Christian, the whole dutie of man, and the whole will of God) have all their foundation, growth, end, and vertue only in and from Christ crucified. There is no fruit, weight, nor value in a Christian title, but only in and from the death of Christ.

The Word in generall is divided into the Old and New Testament, both which are the aaQuid est quod di…itur Testamentum vetus, nisi occultatio novi? & quid aliud quod dicitur novum nisi veteris Revelatio. Aug. De Civ. Dei, l. 16· c. 26. hoc occultabatur in veteri Testamento pro temporum dispensatione justissima, quod revelatur in novo. Id. De pec. incrit. & remiss. l. 1. c. 11. Et tom▪ 4. De Catech. rud cap. 4. foreign. Iustin. Ma…tyr. Mat. 5.17. Mat. 7.12. Luk. 16.16, …1. Luk 9.28. Hilar. ca…. 17. in Math. S. Ambr. li. 7. in Luc. Ioh. 1.17.Matt 5:17Matt 7:12Luke 16:16Luke 16:1Luke 9:28John 1:17same in substance, though different in the manner of their dispensations, as Moses veild differ'd from himselfe unveild. Now that Christ is the substance of the whole New Testament, containing the Historie, Doctrine, and Prophesies of him in the administration of the latter ages of the Church, is very manifest to all. The old Scriptures are againe divided into the Law and Prophets (for the historicall parts of them doe containe either typicall prefigurations of the Evangelicall Church, or inductions and exemplary demonstrations of the generall truth of Gods justice and promises, which are set forth by way of Doctrine and Precept in the Law and Prophets.) Now Christ is the summe of both these, they waited upon him in his transfiguration, to note that in him they had their accomplishment. First, for the Law, hee is the substance of it, hee brought Grace to fulfill the exactions, and Truth to make good the prefigurations of the whole Law. The p. 3ceremoniall Law he fulfilled and abolished, the morall Law hee fulfilled and established; that his obedience thereunto might be the ground of our righteousnesse, and his Spirit and grace therewith might bee the ground of our Obedience. And therefore it is called the Law of Christ. 2 For the Prophets, he is the Summe of them too,Gal. 6.2. Act 10.43. 1 Pet. 1.10.11. Ioh. 5.39.Gal 6:2Acts 10:431 Pet 1:101 Pet 1:11John 5:39 for to him they give all witnesse. He is the Author of their Prophesies, they spake by his Spirit; and he is the object of their Prophesies, they spake of the grace and salvation which was to come by him. So that the whole Scriptures are nothing else but a Testimonie of Christ, and faith in him, of that absolute and universall necessitie which is laid upon all the world to beleeve in his name. It is not onelyonly necessitas praecepti, 1 Ioh 3.23.1 John 3:23because wee are thereunto commanded, but necessitas medii too, because he is the onelyonly Ladder betweene earth and heaven, the alone mediator betweene God and man, in him there is a finall and unabolishable covenant established,Act. 4.12.Acts 4:12 and there is no name but his under heaven by which a man can be saved.

In consideration of all which, & for that I hauehave formerly discovered the Insufficiency of any either inward, or outward principle of mans happinesse, save only the Life of Christ, I have chosen to speake vponupon this Psalme, and out of it to discover those wayes, whereby the Life of Christ is dispenced & administred towards his Church. For this Psalme is one of the cleerest and most compendious prophesies of the Person and Offices of Christ in the whole Old Testament, and so full of fundamentall truth, that I shall not shunne to call it Symbolum Davidicum, the Prophet Davids Creed. And indeed there are very few, if any, of the Articles of that Creed, which we all generally professe, which are not either plainely expressed, or by most evident implication couched in this little modell. First, the Doctrine of the Trinitie is in the first words; The Lord said unto my Lord. There is Iehovah the Father, and My Lord, the Sonne, and the p. 4sanctification or consecration of him, which was by the Holy Ghost; by whose fulnesse he was anointed unto the Offices of King and Priest, for so our Saviour himselfe expounds this word Said, by the sealing & sanctification of him to his office, Ioh. 10.34, 35, 36. Then wee have the Incarnation of Christ, in the word, My Lord, together with his dignitie and honor above David (as our Savior himselfe expounds it, Matth. 22.42.45.) Mine, that is, my Sonne by descent and genealogie after the flesh, and yet my Lord too, in regard of a higher sonship. We have also the S…fferings of Christ, in that he was consecrated a Priest, v. 4. to offer up himselfe once for all, and so to drinke of the brooke in the way. Wee have his Eluctation and conquest over all his enemies, and sufferings, his resurrection, he shall lift up his head, his Ascension and Intercession, sit thou on my right hand. And in that is comprised his Descent into Hell by S. Pauls way of arguing, That he ascended, what is it but that hee descended first into the lower parts of the earth? Eph. 4.9. Wee have a Holy Catholick Church, gathered together by the Scepter of his Kingdome, and holding in the parts thereof a blessed, and beautifull Communion of Saints, The Lord shall send forth the Rod of thy strength out of Sion; Rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power in the beauties of holinesse, from the wombe of the morning, thou hast the dew of thy youth. Wee have the last Iudgment, for all his enemies must bee put under his feete, (which is the Apostles argument to prove the end of all things, 1 Cor. 15.25.) and there is the day of his wrath, wherein he shall accomplish that judgment over the heathen, and that victorie over the Kings of the earth, (who take counsell and bandie themselves against him,) which he doth here in his word beginne. We have the Remission of sinnes, comprised in his Priesthood, for hee was to offer Sacrifice for the remission of sinnes, and to put away sinne by the Sacrifice of himselfe, Eph. 1.7. He. 9.26. p. 5Wee have the Resurrection of the Bodie, because he must subdue all his enemies under his feete, and the last enemie to bee subdued is death, as the Apostle argues out of this Psalme, 1 Cor. 15.25, 26. And lastly, wee hauehave life everlasting, in the everlasting merit and vertue of his Priesthood, Thou art a Priest for ever after the order of Melchisedek, and in his sitting at the right hand of God, whither he is gone as our forerunner, and to prepare a place for us, Heb. 6.20. Ioh. 14.2. and therefore the Apostle from his sitting there, and living ever inferreth the perfection and certaintie of our salvation, Rom. 6.8.11. Rom. 8.17. Eph. 2.6. Col. 3.1, 2, 3, 4. 1 Cor. 15.49. Phil. 3.20, 21. 1 Thess. 4.14. Heb. 7, 25. 1 Ioh. 3.2.

The Summe then of the whole Psalme, (without any curious or artificiall Analysis, wherein every man according to his owne conceite and method will varie from other) is this; The Ordination of Christ unto his Kingdome, together with the dignitie, and vertue thereof, v. 1. The Scepter or Instrument of that Kingly power, v. 2. The strength and successe of both, in recovering, maugre all the malice of enemies, a Kingdome of willing subjects, and those in multitudes unto himselfe, v. 2, 3. The Consecration of him unto that everlasting Priesthood, by the vertue & merit whereof he purchased this Kingdome to himselfe, v. 4. The Conquest over all his strongest, and most numerous adversaries, v. 5, 6. The proofe of all, and the way of effecting it, in his sufferings and exaltation. Hee shall gather a Church, and hee shall confound his enemies, because for that end he hath finished, & broken through all the sufferings which hee was to drinke of, and hath lifted up his head againe.

Vers. 1. The Lord said unto my Lord, Sit thou at my right hand, untill I make thine enemies thy footstoole.

Here the Holy Ghost beginnes with the Kingdome of Christ, which hee describeth and magnifieth; … By his p. 6unction and obsignation thereunto, The Word or Decree of his Father. The Lord said. 2 By the Greatnesse of his person in himselfe, and yet neernesse in bloud and nature unto us. My Lord. 3 By the Glorie, power, and heavenlinesse of this his Kingdome, for in the administration thereof he sitteth at the right hand of his Father. Sit thou at my right hand. 4 By the Continuance and Victories thereof. Vntill I make thy foes thy footstoole.

The Lord said. Some read it, certainly or assuredly said, by reason of the affinity which the originall word hath with Amen (from which it differs onelyonly in the transposition of the same radicall letters.) Which would afford this observation by the way; That all which Gods saies of or to his Sonne is very faithfull & true. For which cause the Gospell is by speciall Emphasis called, The Word of Truth, Eph. 1.13. and foreign, A faithfull saying, worthy of all acceptation, 1 Tim. 1.15. Or most worthy to be beleeved, and embraced. (For so the word foreign and foreign, being applied unto the Gospell, signifie, Ioh. 1.12. Ioh. 3.33. Act. 17.11. Being opposite unto foreign, Act. 13.46.)

But the principall thing here to bee noted is, The Decree, appointment, Sanctification, and sealing of Christ unto his Regall Office. For the Word of God in the Scripture signifies his Blessing, Power, P…easure, Ordination. Man liveth not by bread alone but by every word which proceedeth out of the mouth of God, Matth. 4.4. That is, by that command which the creatures have received from God to nourish by, that Benediction and Sanctification which maketh every Creature of God good unto us, 1 Tim. 4.5. Gods saying is ever doing something, his words are operative, and carry an unction and authoritie along with them.

Whence we may note, That Christs Kingdome belongs to him not by usurpation; intrusion, or violence, but legally, by order, decree, investiture from his Father. All Kings p. 7raigne by Gods providence, but not alwayes by his approbation. They have set up Kings but not by mee; they have made Princes, and I knew it not, Amos 8.4.Tertull. Apolog. Ca…. 30. & ad Sc…pulam, cap. 5. Dan. 7.14. Matth. 11.27. Ioh. 17.2.Dan 7:14Matt 11:27John 17:2 But Christ is a King both by the providence, and by the Good will and immediate Consecration of his Father. He loveth him & hath given all things into his hand, Ioh. 3.35. He judgeth no man, but hath committed all judgment to his Sonne, Ioh. 5.22. That is, hath entrusted him with the oeconomie and actuall administration of that power in the Church, which originally belonged unto himselfe. He hath made him to be Lord and Christ, Act. 2.36. Hee hath ordained him to bee Iudge of quicke and dead, Act. 10.42. Hee hath appointed him over his owne house, Heb. 3.2.6. He hath crowned him & put all things in subjection under his feete, Heb. 2.7, 8. Hee hath highly exalted him, and given him a name above every name, Phil. 2.9. Therefore hee calleth him My King, set up by him upon his owne holy hill, and that in the vertue of a solemne decree, Psal. 2.6, 7.

But wee must here distinguish betweene Regnum naturale, Christs naturall Kingdom which belongeth unto him as God coessentiall, and coeternall with his Father: and Regnum oeconomicum, his Dispensatory Kingdom, as he is Christ the Mediator, which was his, not by Nature, but by Donation and unction from his Father, that hee might be the Head of his Church, a Prince of Peace & a King of Righteousnesse unto his people. In which respect he had conferr'd upon him all such meete qualifications as might fit him for the dispensation of this Kingdome. 1 God prepared him a Bodie, or a Humane nature, Heb. 10.5. and by the grace of personall and Hypostatica…l union caused the Godhead to dwell Bodily in him, Col. 2.9. 2 He anointed him with a fulnesse of his Spirit; not such a fulnesse as Iohn Baptist and Stephen had, Luk. 1.15. Act. 7.55. which was still foreign, the fulnesse of a measure or vessel, a fulnesse for themselves only, Eph. 4.7. p. 81 Cor. 12.11. Rom. 1….3. But a fulnesse without measure, like the fulnesse of light in the Sun, or water in the Sea, which hath an unsearchable sufficiency and redundancie for the whole Church, Ioh. 3.34. Eph. 3.8. Mal. 4.2. So that as hee was furnished with all Spirituall Endowments of Wisedome, judgment, power, love, holinesse, for the dispensation of his owne Office, Esai. 11.2.61.1. So from his fulnesse did there runne over a share and portion of all his graces unto his Church, Ioh. 1.16. Col. 2.19. 3 He did by a solemne and publike promulgation proclaime the Kingdome of Christ unto the Church, and declare the decree, in that heavenly voice which came unto him from the excellent glorie, This is my beloved Son in whom I am well pleased, heare yee him, Psal. 2.7. Matth. 3.17.17.5. 2 Pet. 1.17. 4 Hee hath given him a Scepter of Righteousnesse, & hath put a sword in his mouth and a rodde of iron in his hand, made him a Preacher and an Apostle, to reveale the secrets of his bosome, and to testifie the things which hee hath seen and heard, Heb. 1.8. Revel. 1.16.2.16. Psal. 2.9. Esai. 16.1. Heb. 3.1. Ioh. 1.18. Ioh. 3.11, 12.32, 34. 5 Hee hath honoured him with many Ambassadors, and servants to negotiate the affaires of his Kingdome, some Apostles, and some Prophets, and some Evangelists, and some Pastors and teachers, for the perfecting of the Saints, for the worke of the Ministerie, and for the Edifying of his Bodie, 2 Cor. 5.20. Eph. 4.11, 12. 6 Hee hath given him the soules and consciences of men even to the uttermost parts of the earth for his possession, and for the territories of his Kingdome, Psal. 2.8. Ioh. 17.6. 7 Hee hath given him a power concerning the Lawes of his Church. A power to make Lawes, the Law of Faith, (as S. Paul cals it, Rom. 3.27.) Mark. 16.15, 16. A power to expound Lawes, as the morall Law, Matt. 5. A power to abrogate Lawes, as the Law of Ordinances, Col. 2.14. 8 Hee hath given him a power of judging and p. 9condemning enemies, Ioh. 5.27. Luk. 19.27. Lastly, hee hath given him a power of remitting sinnes, and sealing pardons, which is a roiall prerogative, Matth. 9.6. Ioh. 20.23. And these things belong unto him as hee is foreign, as well Man as God, Ioh. 5.27. For the workes of Christs mediation were of two sorts. Opera ministerii, workes of service, and ministerie, for he tooke upon himselfe the forme of a servant, and was a Minister of the Circumcision, Phil. 2.8. Rom. 15.8. and Opera Potestatis, workes of Authoritie and government in the Church. All power is given unto me in heaven and earth, Matth. 28.18.

The Qualitie of this Kingdome is not Temporall or Secular, over the naturall lives or civill negotiations of men; He came not to be ministred unto, but to minister, his Kingdome was not of this World, he disclaimed any civill power in the distribution of lands and possessions, he with-drew himselfe from the people when by force they would have made him a King, and himselfe, that in this point hee might give none offence, payed tribute unto Cesar, Matth. 20.28. Ioh. 18.36. Luk. 12.13, 14. Ioh. 6.15. Matth. 17.27. But his Kingdome is Spirituall, and heavenly over the soules of men, to binde and loose the conscience, to remit and retaine sinnes, to awe and over-rule the hearts, to captivate the affections, to bring into obedience the thoughts, to subdue and pull downe strong holds, to breake in pieces his enemies with an iron rod, to hew and slay them with the words of his mouth, to implant fearfulnesse and astonishment in the hearts of hypocrites, and to give peace, securitie, protection and assurance to his people.

The way wherby hee enters upon his Kingdome is ever by way of Conquest. For though the Soules of the Elect are his, yet his enemies have the first possession, as Canaan was Abrahams by Promise, but his seeds by Victorie. Not but that Christ proclaimes peace first, but p. 10because men will not come over nor submit to him without warre. The strong man will not yeeld to bee utterly spoiled and crucified upon termes of peace.

Hence then wee may first learne the great Authoritie and Power of this King, who holds his Crowne by immediate tenure from heaven, and was after a more excellent manner than any other Kings therunto decreed and anointed by God himselfe. Much then are they to blame who finde out wayes to diminish the Kingdome of Christ, and boldly affirme, that though a King hee could not but bee, yet hee might have been a King without a Kingdome, a King in personall right, without subjects or territories to exercise his regall power in; A King onelyonly to punish enemies, but not a King to governe or to feed a people. But shall God give his Sonne the uttermost parts of the earth for his possession, and shall men withhold it? shall God give men unto Christ (Thine they were & thou gavest them unto me. Ioh. 17.6.) and shall they detaine themselves from him? what is it that he gives unto his Sonne but the soules, the hearts, the very thoughts of men to bee made obedient unto his Scepter? 2 Cor. 10.5. and shall it then bee within the compasse of humane power to effect, as it is in their pride to maintaine, fieri posse ut nulla sit Ecclesia? We know one principall part of the Kingdome and power of Christ is to cast downe imaginations, and every high thing that exalteth it selfe against the knowledge of God, and that not onelyonly unto conviction, but unto obedience, as the Apostle shewes: to send such gifts of the Spirit unto men as should benefit the very Rebellious, that God might dwell amongst them, Psal. 68.18. for in as much as Christ came to destroy the workes of the devill, that is, sinne (as the Apostle shewes, 1 Ioh. 3.8. Ioh. 8.41.44.) and in their place to bring in the worke of God, which is faith in him (for so that grace is frequently stiled, Ioh. 6.29. Phil. 1.29. Col. 2.12.) Therfore it is requisite p. 11that none of Satans instruments, and confederates, such as the hearts of naturall men are, should be to strong for the grace of Christ.

But what then,Illud n…scio quo mo…o dica…ur fr…st…a Deu … nisi vos …: si …nim Deus … volu…us; Ad c…d…m quippe misericu…diam per…in…: ut …. A…g. Tom. 4. Ad …. Lib 1. qu. 2. Ag … in cordibus …word minum e…iam motum … Id. de Grat. & I…b. A…. c. 21. doth Christ compell men against their wills to become subiect unto him? No, in no wise. He hath ordered to bring them in by a way of voluntarinesse and obedience. And herein is the wisedome of his power seen that his grace shall mightily produce those effects in men, which their hearts shall most obediently and willingly consent unto; that hee is able to use the proper and genuine motions of second causes to the producing of his owne most holy, wise, and mercifull purposes. As wee see humane wisedome can so order, moderate, and make use of naturall motions, that by them artificiall effects shall be produced; as in a clock the naturall mo…ion of the weight or plummet causeth the artificiall distribution of houres, and minutes; and in a mill the naturall motion of the winde or water, causeth an artificiall effect in grinding the corne: How much more then shall the wisedome of Almighty God, whose weaknesse is stronger, and whose foolishnesse is wiser than men, be able so to use, incline and order the wils of men, without destroying either them or their liberty, as that thereby the Kingdome of his Sonne shall be set up amongst them? so that though there be still an habituall, radicall, fundamentall indetermination and indifferencie unto severall wayes (unto none of which there can bee a Compulsion) yet by the secret, ineff…ble, and most sweete operation of the Spirit of grace, opening the eyes,2 Cor. 4 6. Eph. 1.17, 18. Act. 26.18. 1 Ioh. 2.77. Ioh. 16 8. Gen. 9.27 Act. 16 14. Ier. 3….18.33. Ezek. 36.26, 27. 1 Ioh. 5.20. Psal. 119.34.3…2 Cor 4:6Eph 1:17Eph 1:18Acts 26:181 John 2:77John 16:8Gen 9:27Acts 16:14Jer 3:18Jer 3:33Ezek 36:26Ezek 36:271 John 5:20Ps 119:34Ps 119:3 convincing the judgment, perswading the affections, enclining the heart, giving an understanding, quickning and knocking the conscience, a man shall be swayed unto the Obedience of Christ, and shall come unto him so certainely as if he were Drawen, and yet so freely as if he were left unto himselfe. For in the calling of men by the word there is a Trahere, and a Venire. The Father draweth, p. 12and the man commeth, Ioh. 6.44. That notes the efficacie of grace,Nol… cogitar… invitum trahi, trahitur animus, & amore. Aug. Tract 26. in Iohan. and this the sweetnesse of grace. Grace worketh strongly, and therefore God is said To Draw, and it worketh sweetly too, and therefore man is said to Come.

Againe, from hence wee learne our Dutie unto this King, the honor and subjection which is due unto him. The Father committeth all Iudgment to the Sonne, that is, hath anointed him with the office, and abilities of a King (for judgment stands for the whole duty of a King. Psal. 72.1. and is therefore frequently attributed unto the Messias, Esai. 42.1.4. Ier. 23.5. Ier. 33.15.) And from thence our Saviour inferres that all men should honour the Sonne, even as they honour the Father, Iob. 2.22, 23. with the same worship, reverence & subjection. For God hath highly exalted him, and given him a name above every name, That at the name of Iesus, that is, unto that holy thing, unto the power and Scepter of that divine Person, which is unto us so comfortably manifested in a name of salvation, Every knee should bow, &c. Phil. 2.9, 10. This Dutie the Psalmist expresseth by kissing the Sonne. Which denoteth unto us 3 things: I Love. For a kisse is a symbole and expression of love, and therefore used by the primitive Christians in their Feasts of Love, and after prayer unto God, and oftentimes enjoyned by S. Paul as an Expression of Christian Love.Act 3.16. foreign. Iustin Martyr. Apol. 2. Osculum pacis orationis signaculum, quae oratio cum di…ortio Sancti …sculi integra, &c. Tertull. de Orat.Acts 3:16 Insomuch that it was a proverbiall speech amongst the Heathen, see how these Christians doe love one another. And this is a Dutie which the Apostle requires, under paine of the extremest curse that can light upon a man, to Love the Lord Iesus Christ, 1 Cor. 16.22. Eph. 6.24. And if any man, saith our Savior, Loveth Father or mother more than me, he is not worthy of me, or Sonne or Daughter more than me, hee is not worthy of me, Matth. 10.37. That is, hee is utterly unqualified for the benefit of my mediation. For hee that hath good by me p. 13cannot choose but love me, Luk. 7.47. 2 To kisse in the Scripture phrase noteth **…, ut vulgus super fli…osus …olet, m…num ori adm…v…ns, osculum labiis pre…it. M…nut. Felix, in Octavio. In adorando d…xtram ad osculum res…imus. …li…. lib. 28. cap. 2. foreign, &c. Lucian. de Saltatio…e.Worship and Service. Let the men that Sacrifice kisse the Calves, Hos. 13.2. Iob 31.26, 27. And thus wee finde the foure beasts, and the foure and twentie Elders, and every Creature in heaven and on earth, and under the earth, worshipping the Lambe, and ascribing blessing, honor, glorie, and power unto him, Revel. 5.8.14. 3 To kisse is an expression of Loialtie and Obedience, thus Samuel kissed Saul when hee had anointed him King over Israel, 1 Sam. 10.1. And therefore the **foreign. A… tutoris impe ium cunctus populus obediet. Hieron.Septuagint, and Hierom, and from them our Translators, render the word which signifieth to kisse, by being obedient or ruled by the words of Ioseph, Gen. 41.40. And this likewise is a dutie which wee owe unto Christ to be obedient to him, to bee ruled by his mouth, and by the Scepter of his mouth, that is, by his word, which is therefore called the Law of Christ, because it hath a binding power in it. Wee are commanded from heaven to heare him, Matt. 17.5. And that too under paine of a curse, every soule which will not heare that Prophet, shall be destroyed from among the people, Act. 3.23. Wee should learne therefore to take his Commands as from God, for he speaketh his Fathers words, and in his name, Deut. 18.19. Ioh. 3.34. When Ahasuerus Commanded Haman to put on the Crowne upon Mordecai, hee presently executed the Kings pleasure, and honored his greatest enemie, because the King required it: Now God hath made Christ our King, and hath crowned him with honor and Majestie (as the Apostle speakes) and requires of us to kisse this his Sonne, and to bow unto his name; and therefore bee wee what wee will, Princes, or Judges, or great men of the world, (who rejoyce in nothing more than in the name of wisedome) this is our Wisedome, and dutie, Psal. 2.10, 12. It is too ordinary with great men to bee regardlesse of God and of his waies. Yet wee see the p. 14wrath of God in his creatures, fire, tempest, pestilence, sword, sicknesse, makes no distinction between them and others, how much lesse will God himselfe make, when all crownes, and scepters, and dignities shall be resigned to him, and all men shall stand in an equall distance and condition before the tribunall of Christ, when no titles of honor, no eminencie of station, no treasures of wealth, no strength of dependencies, no retinue & traine of servants will accompany a man into the presence of the Lamb, or stand betweene him and the judgment of that great day. Wee know hee was a King that feared the presence of a persecuted Prophet, and hee was a Prince that trembled at the preaching of an Apostle in chaines. The word of God cannot bee bound, nor limited, it is the Scepter which his Father hath given him, and wee cannot without opē contestation against God resist his government therein over us. Hee that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me, saith our Saviour. It is Christ himselfe whose Ambassadors wee are, and with whom men have to doe in our ministerie. And hee will have it so: First, For our Peace: If God should speake againe by the Ministerie of Angels, in thunder, and fire (as he did on mount Sina) we would quickly call for Moses & Ministers againe, Exod. 20.19. Secondly, For his owne glorie, that the Excellencie may be of God and not of men, 2 Cor. 4.7. That it may not be in him that planteth, nor in him that watereth, but in God which giveth the blessing, and increase, 1 Cor. 3.7. That it may not bee in him which willeth, nor in him which runneth, but in God which sheweth mercy, Rom. 9.16. That the service, cooperation, and helpe of the Churches joy might bee ours, but the Dominion over mens faith, and the teaching of their inner man might be Christs, 2 Cor. 1.24. Eph. 4.20, 21. Very bold therefore and desperate is the contumacie of those men who stand at defiance with the power of Christ speaking in p. 15his servants. The Apostle saith, there is no escape left for those who neglect so great salvation, Heb. 2.3. And yet this is the constant folly and cry of naturall men, We will not have this man to raigne over us. Let us breake their bands asunder, and cast away their cords from us.

But First, Every man must be subject to some King, either Christ or sinne (for they two divide the world, and their Kingdomes will not consist.) And the subjects of sinne are all slaves and servants, no liberty amongst them, Ioh. 8.34. Whereas Christ makes all his subjects Kings, like himselfe, Revel. 1.6. and his is a Kingdome of Righteousnesse, peace, and joy, Rom. 14.17. Secondly, If men by being the subjects of sinne could keepe quite out from the judgment and Scepter of Christ, it were something:Eris sub pedibus aut adoptatus aut victus; locum habebis vel gratiae vel poenae A…g. but all men must one way or other be subdued unto him, either as sonnes or as captives, either under his grace, or under his wrath. As I live saith the Lord every knee shall bow to mee, Rom. 14.10, 11. Hee must bee either a savor of life or of death, either for the rising or the fall of many in Israel, either for a sanctuary or for a stumbling block; All must either bee saved by him, or judged by him. There is no refuge, nor shelter of escape in any Angle of the World, for his Kingdome reacheth to the uttermost corners of the earth, and will finde out, and fetch in all his enemies. Thirdly, the matter were not great, if a man could hold out in the opposition. But can thine heart endure, or thine hands bee strong, saith the Lord, in the day that I shall deale with thee? Ezek. 22.14.Esai. 10 3. Iere. 4.30.Isa 10:3Jer 4:30 What will yee doe in the desolation which shall come from farre? when you are spoiled what will yee doe? where will you leave your glory? what will become of the King whom you served before? It may bee thy mony is thine idol, and thou art held in thraldome under thine owne possessions. But what will remaine of a mans silver and gold to carry him through the wrath to come, but onelyonly the rust thereof to joyne p. 16in judgment against him? It may bee thou servest the times, and fashions of the world, rejoyceth in thy youth, in the wayes of thy heart, and in the sight of thine eyes: But thou must not rise out of thy grave in thy best cloaths, nor appeare before Christ like Agag gorgeously apparelled. Thou must not rise to play, but to be judged. It may bee thou servest thine owne lust, and anothers beautie; but what pleasure willt there be in the fire of lust when it shall bee turned into the fire of Hell? or what beauty wilt thou finde on the left hand of Christ, where the characters of every mans hellish conscience shall bee written in his face? Thou servest thine owne vainglorie and affectations; but what good will it bee to bee admired by thy fellow prisoners, and condemned by thy Judge? In one word, thou servest any of thine owne evill desires; foolish man, here they command thee, and there they will condemne thee, they are here thy Gods, and they will bee there thy devils.

The Second particular in the description of Christs Kingdome is the greatnesse, and neernesse of his person unto David. My Lord. David calleth him my Lord upon a double reason, by a Spirit of Prophesie, as foreseeing his incarnation and nativitie out of the tribe of Iuda, and stock of Iesse; and so hee was Davids Sonne: and by a Spirit of Faith as beleeving him to be his redeemer, and salvation: and so hee was Davids Lord. A virgin shall conceive and beare a Sonne, there we see his incarnation and descent from David; and shall call his name Immanuel, God with us, there wee see his Dominion over David. As man so he was his Sonne, and as Mediator so he was his Lord. As Man so he was subject unto Mary his Mother; and as Mediator so hee was the Lord and Savior of his Mother, Luk. 2.51. Luk. 1.46, 47. As Man hee was made for a little while lower than the Angels, that hee might suffer death, but as Mediator, God and Man in one person, so he was made much better than the p. 17Angels, all the Angels of God were his subjects to worship him, and his Ministers to waite upon him, Heb. 2.7.9. Heb. 1.4.6.7. So then the pronoune Mine, leads us to the Consideration of Christs Consanguinity with David, as he was his Sonne: and of his Dignity above David, as hee was his Lord.

From hence wee learne, That though Christ was Man, yet hee was more than a bare man. For jure naturae no Sonne is Lord to his Father; Domination doth never ascend. There must be something above nature in him to make him his Fathers Soveraigne, as our Savior himselfe argueth from these words, Matth. 22.42, 45. Christ then is a Lord to his people; he had Dominion, and was the salvation of his owne fore-fathers.

A Lord.] First, By right of the Creation. For hee is before all things, and by him all things consist, Col. 1.17. which the Apostle makes the argument of his Soveraignitie. To us there is but one Lord Iesus Christ, by whom are all things and wee by him, 1 Cor. 8.6.

Secondly, By a right of Sonship and Primogeniture, as the chiefe, the first borne, the Heire of all things. Hee is not in the House as Moses was, a Servant, but a Sonne over his owne House, Heb. 3.5, 6. That is, hee was not a Servant but Lord in the Church, as the Apostle else where gives us the same distinction. We preach Christ Iesus the Lord, and our selves Servants, 2 Cor. 4.5. For in the Scripture phrase the first borne notes Principality, Excellencie, and Dominion. I will make him, saith God, my first borne, higher than the Kings of the earth, Psal. 89.27. So in Iob, The first borne of death is the same with the King of terrors, Iob 18.13, 14. and so the Apostle saith, That the Heire is the Lord of all, Gal. 4.1. and therefore from his aaChristus vocatur Primageni tus omni… c…eaturae, hoc est, Dominus. Schindler in v…ce foreign. So…e in scripturis primogenitū votari quodcunque in suo genere excellens atque summun est —Ego P…imogenitum consti…uam …um, hoc est, mirum in modum exaltabo & glorificabo cum. Gloss. in foreign Messiae, Clas. 8. Appel. 7. pag. 308.primogeniture, and designation to the inheritance of all things, he inferreth his preeminence, and honor even above the Angels, Col. 1.18. Heb. 1.2.4.

p. 18Thirdly, By the right of his Vnction, Office, and mediatorship, unto which he was designed by his Father. He was to have in all things the preeminence, For it pleased the Father that in him should all fulnesse dwell, Col. 1. 18, 19. Where by fulnesse either wee must understand fulnesse of the God head bodily, as the Apostle speakes, Col. 2.9. Or fulnesse of the Spirit of Grace, which S. Iohn speakes of Iob. 1.16. Ioh. 3.34. And in both respects he is a Lord over all: in one, by the Dignity of his Hypostaticall union; in the other, by the grace of his heavenly unction; and in both as Mediator, and head in the Church. Therefore the Apostle saith, That God hath made him Lord and Christ, Act. 2.36. and by the accomplishment of his office, in dying, rising▪ and reviving he became Lord both of the dead and living, Rom. 14.9. Revel. 5.12.

And thus he is Lord in two respects: First, A Lord in Power and strength.Matth. 9.6. Iohn 5.25, 26. 1 Cor. 6.11. Iohn 6.40. Heb. 2.18. Heb. 7.25. Iohn 6.39. & 10.28. Revel. 12.10. Phil. 3.21.Matt 9:6John 5:25John 5:261 Cor 6:11John 6:40Heb 2:18Heb 7:25John 6:39John 10:28Rev 12:10Phil 3:21 Power to forgive sinnes; Power to quicken whom hee will; Power to cleanse, justifie, and sanctifie; Power to succor in temptations; Power to raise from the dead; Power to save to the uttermost all that come unto God by him; Power to hold fast his sheepe; Power to cast out the accuser of the brethren; Power to put downe all his enemies, and to subdue all things unto himselfe. Secondly, A Lord in Authoritie; To judge, to anoint, to imploy, to command whom and what hee will. He onelyonly is Lord over our persons, over our faith, over our consciences: To him onelyonly we must say, Lord, save us lest wee perish; to him onelyonly wee must say, Lord, what will thou have me to doe?

And such a Lord Christ was to his owne fore-fathers. They all did eate of the same Spirituall meate, and all dranke of the same Spirituall drinke, even of that rock which was Christ, 1 Cor. 10.3, 4. He was the substance of the Ceremonies, the Doctrine of the Prophets, the accomplishment of the Promises, the joy and salvation of p. 19Patriarchs and Princes, the desire and expectation of all flesh. The Gospell to us a History, and narration,Colos. 2.17. Luke. 1.69, 70. Act. 3.18. & 20.24.Col 2:17Luke 1:69Luke 1:70Acts 3:18Acts 20:24 and therefore delivered by the hand of witnesses; to them a promise and prediction, and therefore delivered by the hand of Prophets.2 Cor. 1.20. Iohn 8.56▪ Gen. 49.18. 2 Sem. 23.5. Hag. 2.7. Act. 26.16. 1 Iohn 1.2, 3. 1 Pet. 1.10, 11, 12.2 Cor 1:20John 8:56Gen 49:18Gen 49:2Hag 2:7Acts 26:161 John 1:21 John 1:31 Pet 1:101 Pet 1:111 Pet 1:12 The Apostles entered into the Prophets Labours, and were servants in the same common salvation, these as sowers, and they as reapers, these as preachers of the seed hoped, and they as preachers of the same seed exhibited. The ancient Iewes then were not saved by bare temporall promises, neither was their faith ultimately fixed upon Ceremonies or earthly things; but as their preachers had the same Spirit of Christ with ours, so the Doctrine which they preached,Iohn 4.38. Aug. de civ. Dei, lib. 10. cap. 25. & epist. 157. ad Optat. Et epist. 49. ad…De grat. de Catech. Rud. cap. 3. &c. 19. de peccat merit. & remiss. lib. 2. c. 29. de peccat. Orig. c. 24 et 25. de nupt. & concupis. l. 2, c. 1….John 4:38 the faith and obedience which they required, the salvation which they foretold, was the same with ours. As the same Sun illightens the starres above, and the earth beneath, so the same Christ was the Righteousnesse and salvation both of his fore-fathers, and of his seed. They without us could not be made perfect, that is, (as I conceive) their faith had nothing actually extant amongst themselves to perfect it, but received all its forme and accomplishment from that better thing which was provided for, and exhibited unto us. For the Law, that is, the carnall Commandement, and outward Ceremonies therein prescribed, made nothing, no grace, no person perfect; but the bringing in of a better hope, that is, of Christ, (who as hee is unto us the hope of glory, so hee was unto them the hope of deliverance, for he alone it is by whom wee draw nigh unto God,) doth perfect for ever those that are sanctified, Heb. 7.19. Heb. 10.14.

If Christ then be our Lord wee must trust in him, and depend upon him for all our present subsistence, and our future expectations. For he never faileth those that wait upon him. He that beleeveth in him shall not bee ashamed. And indeed faith is necessary to call Christ Lord. No man can call Iesus Lord but by the Spirit. Because p. 20other Lords are present with us, they doe with their own eye oversee, and by their owne visible power order and direct us in their service. But Christ is absent from our senses; Though I have knowne Christ after the flesh, yet henceforth (saith the Apostle) know I him no more. Therefore to feare, and honor, and serve him with all fidelity, to yeeld more absolute and universall obedience to his commands, though absent, though tenderd unto us by the Ministerie of meane and despicable persons, than to the threates, and Scepters of the greatest Princes, to labour that not only present, but absent we may bee accepted of him, to doe his hardest workes of selfe-deniall, of overcomming, and rejecting the assaults of the World, of standing out against principalities, & powers, and spirituall wickednes, of suffering and dying in his service, needs must there bee faith in the hart to see him present by his Spirit, to set to our seale to the truth, authoritie, and Majesty of all his commands, to heare the Lord speaking from heaven, and to finde by the secret and powerfull revelations of his Spirit out of the word to the soule, evident and invincible proofes of his living by the power of God, and speaking mightily in the Ministery of his Word to our consciences. Therefore when the Apostle had said, Wee are absent from the Lord, hee presently addes, We walk by faith, That is, we labor to yeeld all service and obedience to this our Lord, though absent, because by faith (which giveth presence to things unseen, and subsistence to things that are yet but hoped) wee know that hee is, and that hee is a rewarder of those that diligently seeke him.

And indeed though every man call him Lord, yet no man doth in truth and sincerity of heart so esteeme him, but those who doe in this manner serve him, and by faith walke after him. If I be a Master, saith the Lord, where is my feare? Malach. 1.6. It is not every one that saith Lord, Lord, but hee that doth my will, that trembleth p. 21at my word, that laboureth in my service, who declares himselfe to be mine indeed. For the heart of man cannot have two Masters, because which way ever it goes, it goes whole and undivided. Wee cannot serve Christ and any thing else which stands in Competition with him: First, because they are Contrary Masters, one cannot bee pleased, or served, without the disallowance of the other. The Spirit that dwelleth in us lusteth to envy, that is, grudgeth, and cannot endure that any service should be done to the Lord. For the Friendship of the World is enmitie against God, Iam. 4.4, 5. And therefore saith the Apostle, If any man love the World, the love of the Father is not in him; and the reason is,1 Iohn 2.15.1 John 2:15 because they are contrarie principles, and have contrary Spirits, and lusts, and therefore must needs over-rule unto contrary services. Secondly, because both Masters have employments enough to take up a whole man. Satan and the World have lusts to fill the whole head and heart of their most active and industrious servants; for the Apostle saith, that all which is in the World is lusts. And the heart of man is wholy, or most greedily set in him to doe that evill which it is tasked withall, Eccle. 8.11. The (all) that is in man, all his faculties, all his affections, the whole Compasse of his created abilities, are all gone aside, or turned backward, there is no man, no part in man, that doth any good, no not one, Psal. 14.3.53.3. Christ likewise is a great Lord, hath much more businesse than all the time, or strength of his Servants can bring about. Hee requireth the obedience of every thought of the heart, 2 Cor. 10.5. Grace and edification and profit in all the words that proceed out of our mouth, Eph. 4.29. a respect unto the glory of God in whatsoever workes wee goe about, 1 Cor. 10.31. The whole soule, body and Spirit should bee Sanctified throughout, and that even till the comming of our Lord Iesus Christ, 1 Thess. 5.23. Christ hath service much p. 22more than enough to take up all the might, strength, studies, abilities, times, callings of all his servants. Businesses towards God and himselfe, worship, feare, Communion, love, prayer, obedience, service, subjection: businesses towards and for our selves, watchfulnesse, repentance, faith, sincerity, sobriety, growth in grace: businesse towards other men as instruments and fellow members, exhortation, reproofe, direction, instruction, mourning, rejoycing, restoring, releeving, helping, Praying, Serving in all wayes of love. So much evill to bee avoided, so many slips and errors to bee lamented, so many earthly members to bee crucified, so much knowledge and Mysteries to bee learned, so many vaine Principles to bee unlearned, so much good to bee done to my selfe, so much service to bee done to my brother, so much glory to bee brought to my Master; every Christian hath his hands full of worke. And therefore Christ expostulateth it as an absurd thing, to call him Lord, Lord, to professe and ingeminate a verball subjection, and yet not to doe the things which hee requires, Luk. 6.46.

foreign. Dam…s… lib. 4 de Orthodox: fid: cap. 2.The third thing observed touching the Kingdome of Christ is the Glorie and Power thereof, intimated by his sitting at the Lords right hand. Gods right hand in the Scripture is a Metonymicall expression of the strength, power, majesty and glorie that belongs unto him. This is mine infirmitie, saith the Psalmist, but l will remember the yeares of the right hand of the most high, Psal. 77.10. Where wee finde Gods power under the metonymie of a right hand, opposed to the infirmitie of his servant. My infirmitie, and weake faith made me apt to sinke under the sense of Gods displeasure, but when I called to minde the experiences of Gods former power in alike distresses, I recollected my Spirits, and was refreshed againe. So the right hand of the Lord is said to spanne, or extend the heavens, Esai. 48.13. And the Psalmist expresseth the strength and salvation of the Lord by his p. 23right hand, Psal. 118.14, 15, 16. and his fury is the Cup of his right hand, Hab. 2.16. And he strengthneth, and helpeth, and upholdeth his people by the right hand of his Righteousnesse, that is, by his Power, and faithfull promises, which in their weaknes strengthens them, in their feare and flagging, helps them, in their sinking and falling upholds them, Esai. 41.10. So the Psalmist saith of wicked men that their right hand is a right hand of falsehood, Psa. 144.11. that is, either confidence in their owne power will deceive themselves, or they will deceive others to whom they promise succour and assistance. Therfore Gods right hand is cald the right hand of Majesty, Heb. 1.3. and the right hand of power, Luk. 22.69. To sit then at Gods right hand noteth that great Honor, and Judiciarie Office, and plenitude of power, which God the Father hath given to his Sonne; after his manifestation in the flesh, in his nativity; and justification by the Spirit, in his resurrection; he was then, amongst other dignities, received up into glory, 1 Tim. 3.16. Verb…m sedere Regni significat potestatem. Hieron, in Eph. cap. 1. Sedere quod dicitur Deus non membrorum positionem sed judiciariam significat potestatem Aug. de Fide & symbol. cap. 7. Ier. 52.12. Luk. 1.19. 2 Chron. 18.18▪ 1 King. 17.1.Eph 1Jer 52:12Luke 1:192 Chr 18:181 Kgs 17:1This wee finde amongst those expressions of honor which Salomon shewed unto his Mother that shee sate at his right hand, 1 King. 2.19. And herein the Apostle puts a great difference betweene Christ and the Leviticall Priests, that they stood daily Ministring, but Christ after his Offering, Sate downe on the right hand of God, Heb. 10.11, 12. noting two things: First, That Christ was the Lord, and they but Servants, for standing is the posture of a Servant or Minister, Deut. 10.8.17.12. Ezek. 44.24. and not sitting, Luk. 17.7. Secondly, that their worke was daily to bee repeated, wheras Christs was consummate in one offering once for all, after which hee rested or sate downe againe.

This fitting then of Christ at the right hand of Majestie and glorie notes unto us first, The great Exaltation of the Lord Christ, whom God hath highly honoured and advanced and given a name above every name.

p. 24First, his Divine nature, though it cannot possibly receive any intrinsecall improvement or glory (all fulnesse of glory essentially belonging thereunto) yet so farre forth as it was humbled,foreign. Basil. Mag. Homil. de Fide. Vt sol cum in nube tegitur claritas ejus comprimitur, non caecatur— sic Homo ille, quem Dominus salvaterq… roster, is est, Deus, Dei Filius induit, Deitatem in illo non intercepit, sed abscondit. Greg. Nazim. Orat. 49. de fide. for the oeconomie and administration of his office, so farre it was readvanced againe; Now he emptied and humbled himselfe, not by putting off any of his divine glory, but by suffering it to be overshaddowed with the similitude of sinfull flesh and to be humbled under the forme of a Servant, as the light of a candle is hidden in a darke and close Lanterne. So that Declaratorily, or by way of Manifestation, he is in that respect magnified at Gods right hand, or as the Apostle speakes, declared to be that Sonne of God by Power in rising from the dead, and returning to his glory againe, Rom. 1.4. Againe, how ever in Abstracto wee cannot say that the Deitie or Divine nature was exalted in any other sense than by evident manifestation of it selfe in that man who was before despised, and accused as a blasphemer, for that he made himselfe equall with God: yet in Concreto, and by reason of the Communication of properties from one nature to another in the unitie of one person, it is true that as God saved the World by his bloud, and as it was the Prince of life that was crucified, and the Lord that lay in the grave; so God likewise was in the forme of a servant humbled, and at the right hand of Majestie exalted againe.

Secondly, the humane nature of Christ is most highly exalted by sitting at Gods right hand;foreign. Th…ophilact. in Ioh. 17. Accepit ut … quae habebat ut Deus. Theodoret. in Phil. 2.John 17Phil 2 for in the right of his Hypostaticall union hee hath an ample and immediate claime to all that glory which might in the humane nature bee conferr'd upon him. So that though during the time of his conversation amongst men, the exigence and oeconomie of the Office which he had for us undertaken made him a man of sorrowes, and intercepted the beames of the Godhead and Divine glorie from the other nature; yet having finished that dispensation, there p. 25was in the vertue of that most intimate association of the natures in one person, a communicating of all glory from the deitie which the other nature was capeable of. For as by the Spirit of Holinesse he was filled with treasures of wisdome and knowledge, and grace, and thereby fitted for the Office of a Mediator, and made the first fruits, the first borne, the heire of all things, the head, and Captaine of the Church; furnished with a residue and redundancie of the Spirit to sanctifie his brethren, and to make them joynt heirs, and first borne with himselfe; so by the Spirit of glory is he filled with unmatchable perfections, beyond the capacitie or comprehension of all the Angels of Heaven; being not onelyonly full of glory, but having in him all the fulnesse of glory, which a created nature joyned to an infinitie and bottomlesse fountaine could receive.

From hence therefore wee should learne to let the same minde bee in us which was in Christ, to humble our selves first that wee may bee exalted in due time, to finish our workes of selfe-deniall, and service which wee owe to God, that so wee may enter into our Masters glory. For he himselfe entred not but by a way of bloud. Wee learne likewise to have recourse and dependance on him for all supplies of the Spirit,Phil. 1.19. Phil. 4.13. Eph 4.16.Phil 1:19Phil 4:13Eph 4:16 for all strength of grace, for all influences of life, for the measure of every joynt and member, He is our treasure, our fountaine, our head; it is his free grace, his voluntarie influence which habituateth and fitteth all our faculties, which animateth us unto a heavenly being, which giveth us both the strength and first act, wherby we are qualified to worke, and which concurreth with us in actu secund… to all those workes which wee set our selves about. As an instrument, even when it hath an edge, cutteth nothing, till it be assisted and moved by the hand of the artificer; so a Christian when hee hath a will, and an habituall fitnesse to worke, yet is able to doe nothing without the p. 26constant supply, assistance, and concomitancie of the grace of Christ, exciting, moving, and applying that habituall power unto particular actions. He it is that giveth us not onelyonly to will but to doe, that goeth through with us, and worketh all our works for us by his grace. Without him wee can doe nothing, all our sufficiencie is from him. But it may bee objected, if wee can doe nothing without a second grace, to what end is a former grace given? or what use is there of our exciting that grace and gift of God in us which can doe nothing without a further concourse of Christs Spirit? To this I answer, first, that as light is necessarie and requisite unto seeing, and yet there is no seeing without an eye: so without the assisting grace of Christs Spirit concurring with us unto every holy Dutie, wee can doe nothing, and yet that grace doth ever presuppose an implanted, seminall and habituall grace, fore-disposing the soule unto the said Duties. Secondly, as in the Course of naturall Effects, though God bee a most voluntary Agent, yet in the ordinary Concurrence of a first Cause hee worketh ad modum naturae, measuring forth his assistance proportionably to the Condition and Preparation of the second Causes: so in supernaturall and holy operations (albeit not with a like certaine and unaltered constancy) though Christ bee a most voluntary head of his Church, yet usually he proportioneth his assisting and second grace, unto the growth, progresse and radication of those Spirituall habits which are in the soule before. From whence commeth the difference of holinesse, and profitablenesse amongst the Saints, that some are more active, and unwearied in all holy conversation than others, as in the naturall bodie some members are larger, and more full of life and motion than others, according to the different distribution of Spirits from the heart, and influences from the head. This then affords matter enough both to humble us, and to comfort us. To humble us that wee p. 27can doe nothing of our selves, that wee have nothing in our selves, but sinne. All the fulnesse of grace is in him, and therefore whosoever hath any must have it from him; as in the Egyptian famine whosoever had any corn had it from Ioseph, to whom the granaries and treasures of Egypt were for that purpose committed. And this Lowlinesse of heart, and sense of our owne Emptinesse is that which makes us alwayes have recourse to our fountaine, and keepe in favor with our head, from whom wee must receive fresh supply of strength for doing any good, for bearing any evill, for resisting any temptation, for overcomming any enemie. For beginning, for continuing, and for perfecting any Dutie. For though it bee mans heart that doth these things, yet it is by a forraigne and impressed strength; as it is iron that burnes, but not by its owne nature (which is cold) but by the heate which it hath received from the fire. It was not I, saith the Apostle, but that grace of God which was with mee.

To comfort us likewise when wee consider that all fulnesse and strength is in him as in an Officer, an Adam, a treasurer and dispencer of all needfull supplies to his people, according to the place they beare in his bodie, and to the exigence and measure of their condition, in themselves, or service in his Church. Sure wee are that what measure soever hee gives unto any, hee hath still a residue of Spirit, nay hee still retaineth his owne fulnesse, hath still enough to carry us through any condition, and according to the difficulties of the service hee puts us upon, hath still wisedome to understand, compassion to pitie, strength to supply all our needs. And that all this hee hath as a mercifull and faithfull depositarie, as a Guardian, and husband, and elder brother, to imploy for the good of his Church; that he is unto this office appointed by the will of him that sent him, to lose nothing of all that which is given him, but to keepe, and perfect it unto the resurrection at the last day. That God hath p. 28planted in him a Spirit of faithfulnesse, and pittie for the cheerfull discharge of this great Office, given him a propriety unto us, made us as neere and deare unto him as the members of his sacred body are to one another; and therfore whosoever commeth to him, with emptines, and hunger, and faith, he will in no wise cast them out▪ it is as possible for him to hew off, and to throw away the members of his naturall body, to have any of his bones broken, as to reject the humble and faithfull desires of those that duly waite upon him.

Againe, from this Exaltation of Christ in his humane nature wee should learne to keepe our vessels in holinesse and in honor, as those who expect to bee fashioned at the last like unto him. For how can that man truly hope to bee like Christ hereafter, that labors to bee as unlike him here as hee can? Shall I take the members of Christ, and make them the members of an harlot? saith the Apostle. So may I say, shall I take the nature of Christ, that nature which he in his person hath so highly glorified, and make it in my person the nature of a devill? If a Prince should marry a meane woman, would he endure to see those of her neerest kindred, her brethren and sisters live like scullians or strumpets under his owne eye? Now Christ hath taken our nature into a neerer union with himselfe than marriage; for man and wife are still two persons, but God and man is but one Christ. Death it selfe was not able to dissolve this union; for when the soule was separated from the body, yet the Deitie was separated from neither: it was the Lord that lay in the grave, and he that ascended, was the same that descended into the lower part of the earth, Matt. 28.6. Eph. 4.10. and shall we then defile this nature by wantonnesse, intemperance, and vile affections, which is taken into so indissoluble an unitie with the Sonne of God? Christ tooke it to advance it, and it is still by his Spirit in us so much the more advanced, by how much the neerer it p. 29comes to that holinesse which it hath in him. We should therefore labour to walke as becommeth those that have so glorious a head, to walke worthy of such a Lord unto all well pleasing, in fruitfulnesse and knowledge; to walke as those that have received Christ, and expect his appearing againe, Phil. 1.27. Col. 1.10.2.6.3.4, 5.

Secondly, the sitting of Christ on the right hand of God notes unto us the Consummation of all those Offices which hee was to performe here on the earth for our redemption. For till they were all finished hee was not to returne to his glorie againe. Hee that hath entred into his rest hath ceased from his owne workes, saith the Apostle, Heb. 4.10. first he was to execute his Office before hee was to enter into his rest. Though he were a Sonne, and so Iure naturali the inheritance were his owne before, yet he was to learne Obedience by the things which hee was to suffer before hee was made perfect againe, Heb. 5.8, 9. After hee had offered one Sacrifice for sinnes for ever, that is, after he had made such a compleat expiation as should never need bee repeated, but was able for ever to perfect those that are sanctified, hee then sate downe on the right hand of God, expecting till his enemies bee made his footstoole, Heb. 10.12, 13, 14. This is the argument our Savior useth when hee prayeth to be glorified againe with his Father; I have glorified thee on earth, or revealed the glorie of thy truth and mercy to thy Church, I have finished the worke which thou gavest mee to doe, and now O Father glorifie thou me with thine owne selfe, &c. Ioh. 17.4, 5. Hee humbled himselfe, saith the Apostle, and became obedient to death, even the death of the crosse, wherefore God hath highly exalted him, &c. Phil. 2.8, 9. Noting unto us the Order of the Dispensation of Christs Offices, some were workes of Ministrie and service in the Office of Obedience and suffering for his Church: Others were workes of power and Majestie in the protection and exaltation of his Church, and p. 30those necessarily to precede these. He ought to suffer, and to enter into his glory, Luk. 24.26, 46. Necessarily I say; First, by a Necessity of Gods Decree, who had so fore-appointed it, Act. 2.23, 24. Secondly, by the Necessity of Gods Iustice, which must first be satisfied by obedience, before it could bee appeased with man, or in the person of their head and advocate exalt them to his glory againe, Rom. 3.25. Rom. 5.10. Rom. 6.6, 11. Eph. 2.5, 6. Thirdly, by the Necessity of Gods Word and will, signified in the predictions of the Prophets, Luk. 24.46. 1 Pet. 1. 10, 11. Fourthly, by the Necessity of Christs infinite Person, which being equall with God, could not possibly be exalted without some preceding descent and humiliation. That hee ascended, saith the Apostle, what is it but that hee descended first into the lower parts of the earth, Eph. 4.9. Therefore it is that our Savior saith, The Spirit should convince the World of Righteousnesse, because hee was to goe to the Father, and should bee seen here no more, Ioh. 16.10. The meaning of it is, that the Spirit shall in the Ministery of the Word reveale unto those who are fully convinced of their sinfull condition, and humbled in the sense thereof, a treasure of full and sufficient Righteousnesse by my obedience wrought for sinners. And the reason which is given of it stands thus. Our Righteousnesse consists in our being able to stand in Gods presence. Now Christ having done all as our suretie here, went up unto glory as our head and advocate, as the first fruits, the Captaine, the Prince of life, the author of salvation, and the forerunner of his people, so that his going thither is an argument of our justification by him. First, because it is a signe that hee hath finished the worke of our redemption on earth, a signe that hee overcame death, and was justified by the Spirit, from the wrongs of men, and from the curse of the Law. Therefore hee said to Mary after his resurrection, Goe tell my Disciples, I ascend to my Father and your Father, to my God and p. 31your God, Ioh. 20.17. that is, by my death, and victory over it, you are made my brethren, and reconciled unto God againe. Secondly, because hee hath Offices in heaven to fulfill at the right hand of his Father in our behalfe, to intercede, and to prepare a place for us, to apply unto us the vertue of his death and merits. If hee had ascended without fulfilling all Righteousnesse for the Church, hee should have been sent downe, and seen againe, but now, saith he, you see me no more, for by once dying, and by once appearing in the end of the world, I have put away sin by the Sacrifice of my selfe, Heb. 9.26.7.27. Rom. 6.9, 10. He was taken, saith the Prophet, from Prison and judgment, to note that the whole debt was payed, and now who shall declare his generation? That is, hee now liveth unto numberlesse generations, he prolongeth his dayes, and hath already fulfilled Righteousnesse enough to justifie all those that know him or beleeve in him, Esai. 53.8, 10. Thus wee see that Christs deliverance out of prison, and exaltation at the right hand of God is an evident argument, that he is fully exonerated of the guilt of sinne, and curse of the Law, and hath accomplished all those workes which he had undertaken for our Righteousnesse.

And this likewise affords abundant matter both to humble, and to comfort the Church of Christ. To humble us in the evidence of our disabilities, for if we could have finished the workes which were given us to doe, there would have been no neede of Christ. It was weaknesse which made way for Christ. Our weaknesse to fulfill obedience, and that weaknesse of the Law to justifie sinners, Rom. 5.6. Rom. 8.3. Heb. 7.18, 19. All the strength we have is by the power of his might, and by his grace, Eph. 6.10. 2 Tim. 2.1. and even this God dispenceth unto us in measure, and by degrees, driving out our Corruptions as he did the Canaanites before his people, by little and little, Exo. 23.30. because while we are here he wil have us p. 32live by faith, and fetch our strength, as we use it, from Christ, and waite in hope of a better condition, and glorifie the patience and forbearance of God who is provoked every day. To comfort us likewise; First, against all our unavoidable and invincible infirmities; every good Christian desires to serve the Lord with all his strength, desires to be enriched, to be stedfast, unmoveable, abundant in the worke of the Lord, to doe his will as the Angels in heaven doe it: yet in many things they faile, and have daily experience of their owne defects. But here is all the comfort, though I am not able to doe any of my duties as I should, yet Christ hath finished all his to the full, and therefore though I am compassed with infirmities, so that I cannot doe the things which I would, yet I have a compassionate advocate with the Father, who both giveth and craveth pardon for every one that prepareth his heart to seeke the Lord, though he be not perfectly cleansed, 1 Ioh. 2.2. 2 Chron. 30.18, 19. Secondly, Against the pertinacie, and close adherence of our corruptions, which cleave as fast unto us as the very powers and faculties of our soule, as heat unto fire, or light unto the Sunne. Yet sure we are that he who forbad the fire to burne, and put blacknesse upon the face of the Sunne at midday, is able likewise to remove our corruptions as farre from us as he hath removed them from his owne sight. And the ground of our expectation hereof is this, Christ when he was upon the earth, in the forme of a servant accomplished all the Offices of suffering and obedience for us: Therefore being now exalted farre above all heavens, at the right hand of Majestie and glory, he will much more fulfill those Offices of Power which he hath there to doe. Which are by the supplies of his Spirit to purge us from sinne, by the sufficiencie of his grace to strengthen us, by his word to sanctifie and cleanse us, and to present us to himselfe a glorious Church without spot or wrinckle. He that brought from the dead the Lord Iesus, p. 33and suffered not death to hold the head, is able by that power and for that reason, to make us perfect in every good worke to doe his will, and not to suffer corruption for ever to hold the members. It is the frequent argument of the Scripture, Heb. 13.20, 21. Col. 2.12. Eph. 1.19, 20. Rom. 6.5, 6. Rom. 8.11. Thirdly, against all those firie darts of Satan, wherby he tempteth us to despaire, and to forsake our merciemercy. If he could have held Christ under when he was in the grave, then indeed our faith would have been vaine, we should be yet in our sinnes, 1 Cor. 15. 17. But he who himselfe suffered, being tempted, and overcame both the sufferings and the temptation, is able to succor those that are tempted, and to shew them merciemercy and grace to helpe in time of need, Heb. 2.17, 18. Heb. 4. 15, 16. Lastly, against death it selfe. For the Accomplishment of Christs Office of redemption in his resurrection from the dead, was both the Merit, the Seale, and the first fruits of ours, 1 Cor. 15.20, 22.

Thirdly, The sitting of Christ on the right hand of his Father noteth unto us the actuall Administration of his Kingdome. Therefore that which is here said sit at my right hand untill I make thine enemies thy footstoole, the Apostle thus expoundeth, He must raigne till he hath put all enemies vnderunder his feete, 1 Cor. 15.25. And he therefore died, and rose, and revived, that he might be Lord both of dead and living, namely, by being exalted unto Gods right hand, Rom. 14.9. Now this Administration of Christs Kingdome implies severall particulars: First, foreign, The publication of established Lawes. For that which is in this Psalme called the sending forth of the rod of Christs strength out of Sion, is thus by the Prophets expounded, Out of Sion shall goe forth the Law, and the Word of the Lord from Ierusalem, Esai. 2.3. Mich. 4.2. Secondly, The conquering and subduing of subjects to himselfe, by converting the hearts of men, and bringing their thoughts into the obedience of his Kingdome. p. 34Ministerially, by the word of reconciliation, and effectually, by the power of his Spirit, writing his Lawes in their hearts, and transforming them into the image of his word from glorie to glorie. Thirdly, Ruling, and leading those whom he hath thus converted in his way, continuing unto their hearts his heavenly voice, never utterly depriving them of the exciting, assisting, cooperating grace of his holy Spirit, but by his divine power giving unto them all things which pertaine unto life and godlinesse, after he had once called them by his glorious power, Esai. 2.2. Ioh. 10.3, 4. 1 Cor. 1.4, 8. Esai. 30.21. 1 Pet. 2.9. 2 Pet. 1.3. Fourthly, Protecting, upholding, succouring them against all temptations and discouragements. By his compassion pittying them, by his power and promises helping them, by his care and wisedome proportioning their strength to their trials. By his peace recompencing their conflicts, by patience and experience establishing their hearts in the hope of deliverance, Heb. 2.17. Ioh. 16.33. 1 Cor. 10.13. 2 Cor. 1.5. Phil. 4.7, 19. Rom. 15.4. Fifthy, Confounding all his enemies. First, Their projects, holding up his Kingdome in the midst of their malice, and making his truth, like a tree, settle the faster, and like a torch, shine the brighter for the shaking. Secondly, Their Persons. Whom he doth here gall and torment by the Scepter of his word, constraining them by the evidence thereof to subscribe to the Iustice of his wrath; and whom he reserveth for the day of his appearing, till they shall be put all under his feete. In which respect he is said to stand at the right hand of God, as a man of warre ready armed for the defence of his Church, Act. 7.56.

Fourthly, the sitting of Christ on the right hand of God noteth unto us his giving of gifts, and sending downe of the Holy Ghost upon men. It hath been an universall custome both in the Church, and elsewhere, in dayes of great joy and solemnitie to give gifts and send presents unto men. p. 35Thus after the wall of Ierusalem was built, and the worship of God restored, and the Law read and expounded by Ezra to the people after their captivitie, it is said, that the people did eate and drinke and send portions, Nehem. 8. 10, 12. The like forme was by the people of the Iewes observed in their feast of Purim, Ester. 9.22.Tiberius in triumpho Germanico congiarium tricenos nummos viritim dedit. Sueton. Di…isit in populum congiarium, ut mos est Imperium suscipientibus. Herodian. lib. 5. & de Septimio Severo initio imperii magno congiario populum prosecutus est. I…eml. 3. vid. Sueton. Aug. cap 41. & Aelium Lamprid. in Antonino. Observatum fuit ut principes assumpto Imperio, ad conciliandum …avorem, congiarium d… rent populo, &c. Alex. ab Alex. Genial. di…r. lib. 5. c 24. And the same custome hath bin observed amongst heathen Princes upon solemne and great occasions to distribute donations and congiaries amongst the people. Thus Christ in the day of his Majestie and Inauguration, in that great and solemne triumph, when he ascended up on high and led captivity captive, he did withall give gifts unto men, Eph. 4.10.

Christ was notably typified in the Ark of the Testament. In it were the Tables of the Law, to shew that the whole Law was in Christ fulfilled, and that he was the end of the Law for Righteousnesse to those that beleeve in him. There was the golden pot which had Manna, to signifie that heavenly, and abiding nourishment which from him the Church receiveth. There was the Rod of Aaron which budded. Signifying either the miraculous incarnation of Christ in a Virgin, or his sufferings which are expressed by stripes, Esai. 53.5. and our resurrection with him, noted in the budding of a dry rod. Or lastly, noting the sanctifying and fruitfull vertue of his word which is the rod of his strength. VponUpon it also was the MercieMercy seate, to note that in Christ is the foundation of all that merciemercy and atonement which is preached unto men. But in two things principally did it signifie Christ unto our present purpose: First, It was overlaid within and without with gold, and had a Crowne of gold round about it, Exod. 25.11.37.2. denoting the plentifull and glorious Kingdome of Christ, who was crowned with glorie and honor, Heb. 2.7. Secondly, it had rings by which it was carried up and downe, till at last it rested in Salomons Temple, with glorious and triumphall solemnitie, p. 36Psal. 132.89. 2 Chron. 5.13. So Christ while he was here upon earth, being anointed with the Holy Ghost and with power, went about doing good, Act. 10.38. and having ceased from his workes did at last enter into his rest, Heb. 5.10. which is the heavenly Temple, Revel. 11.19.

Now this carrying of the Ark into his resting place denotes two things: First, a finall conquest over the enemies of God. For as the moving of the Ark signified the acting and procuring of victorie, Iosh. 6.11, 20. So the Resting of the Ark noted the Consummation of Victorie. And therefore the Temple was built, and the Ark set therein in the dayes of Salomon, when there was not an emendicated or borrowed peace, depending upon the courtesie of the neighbor nations, but a victorious and triumphall peace, after the great victories of David, and tributarie subjection and homage of all the Canaanites which were left in the Land, 2 Chro. 8.7, 8.9.26. 2 Sam. 7.9.12. Psal. 68.29. Secondly, it notes the conferring of gifts, as we see in that triumphall song at the removall of the Arke, being also a prediction both of that which literally hapned in the raig…e of Salomon, and was mystically verified in Christ, Psal. 68.18. Thus Christ our Prince of peace, being now in the Temple of God in heaven, hath bound hell, sinne and death captive, and hath demolished the wals of Iericho, or the Kingdom of Satan, throwne him downe from heaven like lightning, and passed a sentence of judgment upon him. And hath received of the Father the promise of the Holy Ghost, and given gifts unto men, Act. 2.32, 35. before his entring into his rest it was but a promise, and they were to waite at Ierusalem for it, Act. 1.4 but after his departure, and intercession at his Fathers right hand it was powred forth in abundance upon them, Ioh. 14.16.16.7.

And we are to note that as it began with his sitting there, so it continueth as long as he shall there sit. It is true all Holy Scripture which God ordained for the p. 37gathering of his people, and for the guidance of them in the militant Church, is already long since by the Spirit dictated unto holy and selected instruments, for that purpose inspired with more abundance of grace, and guided by a full, and infallible Spirit: but yet we must note, that in those holy writings there is such a depth of heavenly wisedome, such a sea of mysteries, and such an unsearchable treasure of puritie and grace, that though a man should spend the longest life after the severest and most industrious manner to acquaint himselfe with God in the revelations of his word, yet his knowledge would be but in part, and his holinesse after all that come short of maturity; as the enemies are not all presently under Christs feete, but are by degrees subdued: so the Spirit is not presently conferred in fulnesse unto the members of Christ, but by measure and degrees according to the voluntary influences of the head, & exigences of the members. So much of the Spirit of grace and truth as we have here is but the earnest and hansell of a greater summe, Ephes. 1.14. The seed and first fruits of a fuller harvest, 1 Ioh. 3.9. Rom. 8.23. Therefore the Apostle mentions a growing change from glorie to glorie by the Spirit of God, 2 Cor. 3.18. Wee must not expect a fulnesse till the time of the restitution of all things, till that day of redemption and adoption wherein the light, which is here but sowen for the Righteous, shall grow up into a full harvest of holinesse and of glory.

But here ariseth a question out of the seeming contradiction of Holy Scripture. It is manifest that the Spirit of Christ was in the Church long before his Ascension. The Prophets spake by him, 1 Pet. 1.11. The ancient Iews vexed him, Esai. 63.10. Iohn Baptist was even filled with the Spirit, to note a plentifull measure for the discharge of his Office, Luk. 1.15. and yet S. Iohn saith, That the Holy Ghost was not yet given, because Christ was not yet glorified, Ioh. 7.39. To this I answere, that the p. 38Fathers were sanctified by the same Spirit of Christ with us, difference there is none in the substance, but onelyonly in the accidents and circumstances of effusion and manifestation. As light in the Sunne, and light in a starre, is in it selfe the same originall light, but very much varied in the dispensation. It was the same truth which was preached by the Prophets, and by Christ, but the Apostle observes in it a difference, sundry times, and in sundry manners hath God spoken by the Prophets, but unto us by his Son, that is, more plentifully, and more plainly unto us than unto the Fathers, Heb. 1.1. Ioh. 16.25. Therefore though it be true that Abraham saw Christs day, as all the Fathers did (though he haply being the Father of the faithfull more than others) in which respect Eusebius saith of them that they were Christians really and in effect though not in name:foreign. Euseb. hist▪ lib. 1. cap. 5. yet it is true likewise, that many Prophets and Righteous men did desire to see and heare the things which the Apostles saw and heard, but did not, Matt. 13.17. namely, in such plaine and plentifull measure as the Apostles did. They saw in glimpses and morning stars, and prefigurations, but these the things themselves. They saw onelyonly the promises and those too but afarre off, Heb. 11.13. these the substance and gospell it selfe, neere at hand, in their mouth, and before their eyes, and even amongst them, Rom. 10.8. Gal. 3.1. Ioh. 1.14. 1 Ioh. 1.2, 3. They by Prophets who testified beforehand, these by eye-witnesses, who declared the things which they had seen and heard, Act. 1.8.22.10.41. Therfore it is said that Christ was a Lambe slaine from the beginning of the world, and yet in the end of the world that he appeared to take away sinne by the Sacrifice of himselfe, Heb. 9.26. to note that the Fathers had the benefi…, but not the perfection of the promises, Heb. 11.40. for the Apostle every where makes perfection the worke of the Gospell, 1 Cor. 2.7. Eph. 4.13. Heb. 6.1.

So then after Christs sitting on the right hand of power p. 39the Holy Spirit was more completely sent both in regard of manifestation and efficacie, than ever before. The difference is chiefly in three things: First, In the manner of his mission. To the old Church in dreames and visions, in figures and latent waies: But to the Evangelicall Churches in power, evidence and demonstration, 1 Cor. 2.4, 5. Therefore it is called the spirit of revelation, and knowledge, which discovereth, and that unto principalities and powers by the Church, the manifold and mysterious wisedome of God in Christ, Eph. 1.17.3.10. Therefore the Spirit was sent in the latter dayes in wind, Act. 2.2, 3. Act. 4.31.Acts 2:2Acts 2:3Acts 4:31and fire, and tongues, and earthquake, all which have in them a selfe-discovering propertie, which will not be hidden. Wheras in the time of the Prophets God did not in any such things, save onelyonly in a low and still voyce reveale himselfe, 1 Kings. 19.11, 12.

Secondly, In the subjects unto whom he was sent.Ioel 2.28.Joel 2:28 Before onelyonly upon the inclosed garden of the Iewes did this winde blow, but now is the Spirit powred upon all flesh, and this heavenly dew falleth not upon the fleece, but upon the whole earth. And therefore our Savior opposeth Ierusalem and the Spirit,Rom. 2.29.Rom 2:29 Ioh. 4.21, 23. Every beleever is of the Israel of God, every Christian a Temple of the Holy Ghost; no people of the earth secluded, But in every nation he that feareth God and worketh Righteousnesse is accepted; no place uncleane,Gal. 6.15, 16.Gal 6:15Gal 6:16 but every where pure hands may be lifted up.Coloss. 2.11. Phil. 3.3. 1 Cor. 6.19. Act. 10.35. 1 Tim. 2.8.Col 2:11Phil 3:31 Cor 6:19Acts 10:351 Tim 2:8

Thirdly, In the measure of his grace. At first he was sent onelyonly in drops and dew, but after he was powred out in showres and abundance, Tit. 3.6. and therefore (as I have before observed) the grace of the Gospell is frequently expressed by the name of Riches, to note not onelyonly the pretiousnesse,Ephes. 1.7.2.7 3.Eph 1:7Eph 1:2 but the plentie thereof in the Church. And it is here worth our observation that the Spirit under the Gospell is compared to things of a spreading, multiplying, and operative nature.

p. 40First, To water, and that not a little measure to sprinckle or bedew, Col. 1.27.Col 1:27but to Baptize the faithfull in, Matth. 3.11. Act. 1.5. and that not in a font or vessell, which growes lesse and lesse, but in a springing and living river, Ioh. 7.39. Now water besides its purging propertie, is first of a spreading nature: It hath no bounds nor limits to it selfe, as firme and solid bodies have, but receives its restraint by the vessell or continent which holds it: so the Spirit of the Lord is not straightned in himselfe, but onelyonly by the narrow hearts of men into which he comes. Ye are not straitned, saith the Apostle, in us, that is, in that ministerie of grace, and dispensation of the Spirit which is committed to us, but in your owne bowels, which are not in any proportion enlarged unto that abundance and fulnesse of heavenly grace, which in the Gospel of salvation is offered unto you. Secondly, Spring water is a growing and multiplying thing; which is the reason why rivers which rise from narrow fountaines, have yet by reason of a constant and regular supply a great breadth in remote channels, because the water lives. Wheras in pits and torrents it groweth lesse and lesse: so the graces of the Spirit are living and springing things, the longer they continue, the larger they grow, (like the waters of the sanctuary, Ezek. 36.25.) and the reason is, because they come from a fountaine which is all life, Ioh. 4.10. Ioh. 14.6. Col. 3.4. Thirdly, as water multiplies in it selfe, so by insinuation and mollification it hath a fructifying vertue in other things. Fruitfull trees are planted by the waters side; so the Spirit searching and mollifying the heart, maketh it fruitfull in holy obedience, Ezek. 11.19, 20. Fourthly, water is very strong in its owne streame: we see what mighty engines it moveth, what huge vessels it rouleth like a ball, what walls and bulwarkes it overthrowes: so the spirit of God is able to beate downe all strong holds, which the wit of man, or the malice of Satan, can erect against the Church. p. 41The horses of Egypt are flesh, & not Spirit, saith the Lord, not by might, nor by power, but by my Spirit, noting that that which might and created power could not doe, the Spirit of the Lord was able to effect. And this strength of water serves to carry it as high as its owne spring and levell: so the Spirit will never cease to raise the hearts of his people, till it carries them up to their fountaine and spring-head in heaven.

Secondly, The Spirit is compared to the rushing of a mighty winde. The learned observe that before Christs time God spake unto men in a soft still voyce, which they called Bath Koll; but after in the time of the Gospell by a mighty wind: noting thereby both the Abundance of his Spirit which he would powre out in the latter dayes; and the strength thereof, as of a rushing winde. Though a man have walls of brasse, and bars of iron upon his conscience, though he set up fortifications of fleshly reason, and the very gates of hell to shut out the Spirit of grace, yet nothing is able to withstand the power of this mighty rushing winde. Who art thou, O great mountaine? Before Zerubbabel thou shalt become a plaine, &c. Zech. 4.7. No mountaines, no difficulties can prevent the power of Gods Spirit. He hath strength to pull downe the strongest oppositions, and to enable the weakest condition unto the service which he will have done. Though there be mountaines betweene Israel and their deliverance, yet the blinde, and the lame, and the woman with childe, and her that travelleth with childe together, will he strengthen to climbe over the precipices of the highest mountaine, Ier. 31.8.

Thirdly, The Spirit is compared to Fire, noting likewise both the multiplying or diffusive property thereof, turning every thing into its owne nature: and the mighty strength thereof, wherby it either cleanseth or consumeth any thing that it meets with. If thou art stubble it will devoure thee, if stone it will breake; if gold it p. 42will purge thee. The hard heart it can melt, and the foule heart it can purifie. Lay downe thine heart under the word, and yeeld it to the Spirit, who is as it were the artificer which doth manage the word, he can frame it into a vessel of honour: but if thou resist and be stubborne against the Spirit in the word, know that it is but the crackling of a leafe in the fire, if thou wilt not suffer it to purge thee, thou canst not hinder it to torment thee; nothing is more comfortable, nothing more consuming than fire; nothing more comfortable than the light, warmth, and witnesse of the Spirit, nothing more terrible than the conviction, condemnation, and bondage of the Spirit.

Now this difference in the measure of the Spirit, may be seen in two things. First, in a greater measure of knowledge; They shall all know me from the least of them to the greatest of them, saith the Lord, Ier. 31.34. And the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Esai. 11.9. Our Saviour told his Disciples that all things, which he had heard of his Father he had made knowne unto them, Ioh. 15.15. and yet a little after he telleth them that many other things he had to say unto them, which they could not beare, till the Spirit of truth came who should guide them into all truth, Ioh. 16.12, 13. noting that the Spirit when hee came should enlarge their hearts to a capacity of more heavenly wisedome than they could comprehend before. For we may observe before how ignorant they were of many things, though they conversed with Christ in the flesh. Philip ignorant of the Father, Ioh. 14.8. Thomas of the way unto the Father, Ioh. 14.5. Peter of the necessity of his sufferings, Matth. 16.22. The two Disciples of his resurrection, Luk. 24.45. all of them of the quality of his Kingdome, Act. 1.6. Thus before the sending of the Holy Ghost, the Lord did not require so plentifull knowledge unto salvation, as after; as in the valuations of p. 43money, that which was plentie two or three hundred years since, is but penurie now. Secondly, in a greater measure of strength for Spirituall obedience. They who before fled from the company of Christ in his sufferings, did after rejoyce to be counted worthy of suffring shame for his name, or as the elegancie of the originall words import, to be dignified with that dishonor of Christians▪ Act. 5.41. For suffering of persecution for Christ, and the triall of faith by diverse temptations is in the Scriptures reckoned up amongst the gifts, and hundred fold compensations of God to his people, Mark. 10.30. Phil. 1.29. Heb. 11.26. Iam. 1.2. 1 Pet. 1.6, 7. No man, saith our Saviour, putteth new wine into old bottles, that is, exacteth rigid and heavie services of weake and unqualified Disciples, and therefore my Disciples fast not while I am amongst them in the flesh: But the dayes will come when I shall be taken from them in body, and shall send them my holy Spirit to strengthen and prepare them for hard service, and then they shall fast, and performe those parts of more difficult obedience unto me, Matth. 9.15, 17.