Explication of Psalm 110, Verse 2 (1 of 4)

Explication of Psalm 110 · Verse 2 (1 of 4)

p. 127VERSE 2.

The Lord shall send the Rod of thy strength out of Sion: Rule thou in the mids of thine enemies.

THis Verse is a continuation of the former touching the Kingdome of Christ; and it containes the forme of its spirituall administration. Wherin is secretly couched another of the Offices of Christ, namely his Propheticall Office. For that is as it were the dispensation and execution of his regall Office in the militant Church. The summe of this Administration consists in two principall things: First, in matters military, for the subduing of enemies, and for the defence and protection of his people. Secondly, in matters civill and judiciall for the government, preservation and honor of his Kingdome. And both these are in this Psalme, The former in the latter part of this verse, Rule thou in the midst of thine enemies. The other in the third verse, Thy people shall bee willing, &c. and the way of compassing and effecting in the former words of this verse, The Lord shall send forth the Rod of thy strength out of Sion.

Every King hath his jura Regalia, Greg. Tholos. de Repub. lib. 9. cap. 1.certaine roiall prerogatives and peculiar honors proper to his owne person, which no man can use but with subordination unto him. And if wee observe them wee shall finde many of them as exactly belong unto Christ in his Kingdome as to any secular prince in his. First, unto Kings doe belong Armamentaria publica, the Magazins for military provision, and the power and disposition of publike armes. p. 128Therefore hee is said by the Apostle to Beare the sword, because armes properly belong unto him, and unto others under his allowance and protection.Rom. 13.4. 1 Sam. 10.16, 17.Rom 13:41 Sam 10:161 Sam 10:17 So to Christ alone doth belong, and in him onelyonly is to bee found the publike armorie of a Christian man. The weapons of our warfare are mighty onelyonly through him. Nay, hee is himselfe the armour and panoply of a Christian, and therefore wee are commanded to put on the Lord Iesus. Againe, via publica is via regia; the high way is the King… way, wherin every man walketh freely under the protection of his Soveraigne. So that Law of faith and obedience under which wee are to walke, which S. Paul calleth the Law of Christ,Gal. 6 2. Iam. 2.8. Iam. 1.25. Psal. 91.11. Prov. 10.29.Gal 6:2Jas 2:8Jas 1:25Ps 91:11Prov 10:29 is by S. Iames called Lex Regia, a roiall Law, and a Law of Libertie, in which while any man continueth hee is under the protection of the promises and of the Angels of Christ. Againe, Bona adespota seu incerti Domini, Lands that are concealed and under the evident claime of no other person or Lord, doe belong unto the Prince, as hee that hath the supreme and universall dominion in his countries. And this is most certainly true of Christ in his Kingdome, if any man can once truly say, Lord, I am not the servant of any other Master, no other King hath the rightfull dominion, or peaceable possession of my heart, hee may most truly from thence inferre; Therefore Lord I am thy servant, and therefore Lord my heart is thine. True it is Lord our God, that other Lords besides thee have had dominion over us: but now by thee onelyonly will wee make mention of thy name.Esai. 26.13.Isa 26:13 Againe, Vectigaliae, and Census, Tributes, and Customes, and Testifications of homage and fidelity are personall prerogatives belonging unto Princes,Rom. 13 6, 7.Rom 13:6Rom 13:7 and as the Apostle saith, Due unto them, for that Ministerie and Office which under God they attend upon. So in Christs Kingdome there is a worship which the Psalmist saith is Due unto his name. Psal. 56 8.Ps 56:8They which came unto the Temple, which was a type of Christ, were not p. 129to come empty handed, but to bring Testimonies of their reverence, and willing subjection unto that worship. When Abraham met Melchisedek, a figure of Christ, as from him hee received a blessing, so unto him hee gave an expression of a loyall heart, the tenth of the spoiles. When the people of Israel entred into the land of Canaan (which was a type of Christs Church which he should conquer unto himselfe) if any people accepted of the peace which they were first to proclaime,Deut. 20.11.Deut 20:11 they were to become tributaries and servants unto Israel. So it is said of Salomon (whose peaceable kingdome was a type of Christs after his many victories) that he aa1 King. 4.21.1 Kgs 4:21levied a tribute of bond-service upon all the nations about Israel; and bb1 King. 9.21. 10.10.1 Kgs 9:211 Kgs 9:10that those princes with whom he held correspondence brought unto him presents, as testimonies of his greatnesse and wisedome. So ccMatth. 2.11. Primitiae Gentium sacramentalia munera pr…ferunt de thesauris, &c. Cyprian. serm. de stell. & Magis Brisson. De Reg. Persarum. l. 1.26.Matt 2:11when the wise men, (the first fruits of the Gentiles, after Christ exhibited) came to submit unto his kingdome, they opened their treasure and presented him with gifts, gold, frankincense and myrrh. Againe, Monetarum leges & valores, the authorizing and valuations of publike coines belong unto the prince onelyonly, it is his image and inscription alone which maketh them currant. Even so unto Christ onelyonly doth belong the power of stamping and creating as it were new ordinances in his Church, nothing is with God, nor should be currant with us which hath not his image or expresse authority upon it. Neither can any man falsify or corrupt any constitution of his without notable contempt against his royall prerogative. Againe, Iudicium or potestas judiciaria, a power of judging the persons and causes of men is a peculiar royalty, the administration whereof is from the prince as the fountaine of all humane equitie (under God) deposited in the hands of inferiour officers, who are as it were the mouth of the prince to publish the lawes, and to execute those acts of justice and peace, which principally p. 130belong to his owne sacred breast. And so Christ saith of himselfe,Ioh. 5.22, 27.John 5:22John 5:27 The Father hath committed all judgement unto the Sonne, and hath given him authority to execute judgement. Againe, Ius vitae & necis. A power to pardon condemned persons, and deliver them from the terrour of the Lawes sentence, is a transcendent merciemercy, a gemme which can shine only from the diadems of Princes. Now unto Christ likewise belongeth in his Church a power to forgive sinnes, it is the most sacred roialty of this prince of peace, not onelyonly to suspend, but for ever to revoke, and as it were, annihilate the sentence of malediction under which every man is borne. There are likewise Ornamenta Regia ▪ regall Ornaments, a Crowne, a Throne,2 King. 11.12. 1 King. 10.18.2 Kgs 11:121 Kgs 10:18 a Scepter, and the like. Thus we finde the Romanes were wont to send to those forraine kings with whom they were in league, as testimonies and confirmations of their dignity,Liv. lib. 30. Tacit. Ann. l. 4. Dionys Hallicar. lib. 3. scipionem eburneum, togam pictam, sellam curulem, an ivorie scepter, a roiall robe, and a chaire of state. And the like honours wee finde in the Scriptures belonging unto Christ, that hee was crowned with glory and honour, Heb. 2.9.Heb 2:9and that hee had a Throne and righteous scepter belonging to his kingdome.Psal. 45.6, 8.Ps 45:6Ps 45:8 Thus we have seene in severall particulars how Christ hath his Royalties belonging to his kingdome. Some principall of them we finde in this place; A throne, a scepter, ambassadours, armies for the right dispensing of his sacred power. We will first consider the words, and then raise such observations as shall offer themselves.

First, what is meant by the Rod of Christs Strength, or his Strong Rod? It notes a thing which a man may leane upon, or lay the whole weight of his body on in his wearinesse.Insigne majestatis regiae. Hieron. But being spoken of Christs kingdome wee take it for a scepter or rod of majestie. I will not hold you with the variety of acceptions in Expositors. Some take it for the branch that groweth out of that roote of Iesse. Theodoret. Arnobius. Aug. & Prosp.Some for the wood of the crosse. Some for the p. 131body of Christ borne of a Virgin. Some, for the kingdome of Christs power,Euthymius. taking the signe for the thing signified. Some for the power of his mightie workes and preaching. That of the body, and of the crosse of Christ, except by them wee understand the vertue of Christ crucified, I conceive to be not so pertinent to the purpose of the Prophet. The rest agree in one. But for the more distinct understanding of the words wee may consider out of the holy Scriptures what things were sent out of Sion. And we finde there two things: First, the word of the Lord, or his holy Gospell. The Law shall proceed out of Sion, and the word of the Lord from Ierusalem, Mic. 4.2. Secondly, the spirit of the Lord, which was first sent unto Sion: for at Hierusalem the Apostles were to wait for the promise of the Father, Act. 1.4. and from thence was shed abroad into the world upon al flesh, Act. 2.17. and both these are the power or strength of Christ. His word, a Gospell of power unto salvation, Rom. 1.16. 2 Cor. 4.7.10.4. and his spirit a spirit of power, 1 Cor. 2.4. 2 Tim. 1.7. which is therefore called the finger and the arme of the Lord, Luk. 11.20. Matt. 12.28. Esai. 53.1. so by the Rod is meant the Gospell and the Spirit of Christ.

Secondly, what is meant by Gods sending this Rod of Christs strength? It notes, the manifestation of the Gospell, we knew it not before it was sent. The donation of the Gospell, we had it not before it was sent; the invitations of the Gospell, we were without God in the world, and strangers from the Covenant of promise, before it was sent. The Commission of the Dispensers of the Gospell, they have their patent from heaven, they are not to speake untill they be sent.

Thirdly, what is meant by sending it out of Sion? It is put in Opposition to mount Sina, from whence the Law was sometimes sent with thunders and fire, and much terrour unto the people of Israel. Ye are not come, saith p. 132the Apostle, unto the mount that burned with fire, nor unto blacknesse and darknesse, and tempest, &c. but yee are come unto mount Sion, and unto the City of the living God, the heavenly Ierusalem, and to an innumerable company of Angels, and to Iesus the Mediator of the new Covenant, &c. Heb. 12.18.24. and the Apostle elsewhere sheweth us the meaning of this Allegoricall opposition betweene Sina and Sion, betweene Sarah and Hagar, namely the two covenants of the Law and of Grace, or of bondage and liberty, Gal. 4.24, 25. Sion was the place whither the tribes resorted to worship the Lord, the place towards which that people praied, the place of Gods mercifull residence amongst them, the beauty of holines, the place upon which first the gift of the holy Ghost was powred forth, and in which the Gospell was first of all preached after Christs Ascension. We may take it by a Synechdoche for the whole Church of the Jewes, unto whom the Lord first revealed his Covenant of Grace in Christ, Act. 3.26. Act. 13.46. Rom. 2.10.

Rule Thou] that is, Thou shalt rule, which is a usuall forme to put the Imperative for the future Indicative. It is not a command, which hath relation unto any service: but it is a promise, a commission, a dignity conferred upon Christ.

In the midst of thine enemies.] Some understand it of changing the hearts of his enemies,Qui alieni erant, tui esse incipient. Dignare esse Dominus inimicorū tuorum. Hieron. and converting them as captives unto his obedience. Other understand the wonderfull effect of the power of Christs kingdome, that he can by his Word and Spirit hold up his Church in despight of all the enemies thereof round about. The Church ever was and will be pester'd with divers kindes of adversaries, heretikes and hypocrites, and false brethren, with profanenesse, temptations, persecutions, spirituall wickednesses; and in the midst of all these the Church of Christ groweth as a Lily amongst the thornes. Now this In medio, noteth two things; Dominium p. 133plenum, and dominium securum, A perfect and full governement, without mutilation, without impediment, the Church being amongst the wicked as a rocke in the midst of the sea, or as a garrison in an enemies towne. Media dominantur in urbe, is an expression of such a rule as can no way be hindered or removed. The Church of God is a burdensome stone, they who goe about to remove it out of that place where Christ will plant it shall be cut in pieces, though all the people of the earth should gather together against it, Zech. 12.3. A secure and confident governement, so in the Scripture phrase, In the midst notes confidence and security. When the Prophet asked the Shunamite, would'st thou be spoken for to the king, or to the Captaine of the host? she answered, I dwell amongst mine owne people, that is, I am safe and have enough already, 2 King. 4.13. When they of the Synagogue would have cast Christ downe head-long from the brow of a hill, it is said, that he passed through the midst of them and went his way, that is, with much confidence, safety, and assurance he withdrew himselfe, Luk. 4.29, 30. As the Prophet was full of security and quietnesse in the midst of the Syrian siege, 2 King. 6.14-16.

The words being thus unfolded, wee may observe in them Three of Christs principall Regalities, Sceptrum, Solium, and Imperium. The Scepter, the Throne, and the Power or governement of his kingdome. His Scepter is the Word of his Gospell animated by the Power of his holy Spirit, and accompanied with the blessing and authority of God the Father, who sendeth it abroad into the world. His Throne, from whence this his Scepter is extended, Sion, the Church of the Jewes; His victorious, plenarie, and secure governement, Rule thou in the midst of thine enemies.

First, the Scepter here is the Gospell and the Spirit of Christ. Christ is a Shepheard towards his Flocke the p. 134Church, Esai. 40.11. A great Shepheard, Heb. 13.20. that notes his Power and Majesty over them: and a good Shepheard, Ioh. 10.14. that notes his care and tendernesse towards his Sheepe. Kings in the Scripture are called Shepheards to lead and to feed, and to govern the people. So David is said to have beene taken from the sheepfolds, to feed Iacob and Israel, Psal. 78.71. 2 Sam. 5.2. and thus Christ is a Shepheard and a King. I will set up one Shepheard over them, and he shall feede them, Even my servant David— I the Lord will be their God, and my servant David a Prince among them, Ezek. 34.23, 24. Prophets & Teachers are in the Scripture likewise called Shepherds, Ier. 23.1, 4. and so Christ is a Shepheard and a Bishop. Ye were as sheepe going astray, but now ye are returned unto the Shepheard and Bishop of your soules, 1 Pet. 2.25. And therefore wee finde in the Scripture that Christ hath two pastorall staves, to note his great care and double office in his Church. The Lord is my Shepheard, I shall not want - I will feare no evill, for thou art with me, thy Rod and thy Staffe they comfort me, Psal. 23.4. I tooke unto me two staves, the one I called Beauty, and the other I called Bands, and I fed the flocke, Zech. 11.7. So then the Rod of Christs strength or his strong staffe doth in these severall relations note unto us three things: As it is a staffe of strength, so it notes the power of Christ. As it is the Scepter of a King, so it notes the majestie of Christ. As it is the staffe of a Bishop or Prophet, so it notes the care and superintendencie of Christ over his Church. So then this first particular of the Rod of Christs kingdome affoords unto us three observations: First, that Christ in his Gospell and Spirit is full of power and strength towards the Church. Secondly, that Christ in his Gospell and Spirit is full of Glory and Majesty towards his Church. Thirdly, that Christ in his Gospell and Spirit is full of care and of tendernesse towards his Church.

p. 135First, the words of the Gospell with the spirit is full of power and strength. No man will denie that Christ in his owne person is full of power. And as the power of a Prince is principally seene in his lawes, edicts, pardons, and gratious patents: so is the power of Christ wonderfully magnified towards the Church in his Gospell, which unto us is both a Covenant of mercy, and a Law of obedience. We may observe how Christ is frequently pleased to honor his Gospell with his owne titles and attributes. And therefore the Apostle speakes of him and his word, as of one and the same thing.Heb. 4.12, 13.Heb 4:12Heb 4:13 The word of God is quicke and powerfull— a discerner of the thoughts and intents of the heart, neither is there any Creature which is not manifest in his sight, but all things are naked and open unto the eyes of him with whom we have to doe. That which is the word in one verse is Christ himselfe in another, which hath given occasion to some learned men (without any constraining reason (as I conceive) to take the Word there for the essentiall Word of God, or the person of Christ himselfe, to whom I thinke that appellation is not given by any of the sacred Writers, but onelyonly by his beloved Disciple Saint Iohn. We know that Christ was crucified at Jerusalem, and yet the Apostle saith, that he was crucified amongst the Galatians. Certainely, in that he died he died but once unto sin. Gal. 3.1.Gal 3:1S. Paul could not doe that himselfe, which he curseth others for doing, Crucifie againe the Lord of Glory. So then at Jerusalem he was crucified in his person, and at Galatia in the ministery of his Word. One and the same crucifying was as lively set forth in Saint Pauls preaching, as it was really acted upon Christs person: for Christ is as really present to his Church now in the spirituall dispensation of his ordinances, as hee was corporally present with the Jewes in the dayes of his flesh. And therefore I say it is that we finde the same attributes given to both. aa1 Cor. 1.24.1 Cor 1:24Christ the power of God, and the wisedome of God; and p. 136the Gospell else-where the bbRom. 1.16.Rom 1:16Power of God and the cc1 Cor. 2.6, 7.1 Cor 2:61 Cor 2:7wisdome of God in a mystery to them that are perfect. Againe, dd1 Cor. 28.Christ the Lord of glory, and the Gospell the ee1 Tim. 1.11.1 Tim 1:11Gospell of glory, or the glorious Gospell. ffAct. 3.15.Acts 3:15Christ the prince of life, yea the gg1 Ioh. 1.1.1 John 1:1Word of life, and the hhPhil. 2.16.Phil 2:16Gospell the Word of life too. iiIoh. 5.27.John 5:27Christ a Iudge, and the kkIoh. 12.48.John 12:48Word of Christ a Iudge too. The word which I have spoken the same shall judge you at the last day. llLuk. 1.69, 77. Luk. 2.30. Esai. 62.11. Gen. 49.18.Luke 1:69Luke 1:77Luke 2:30Isa 62:11Gen 49:18Christ a Saviour and Salvation unto men, Mine eyes have seene thy Salvation: And the mmIoh. 4.22.John 4:22Gospell of Christ a Salvation too; wee know, saith Christ to the woman of Samaria, what we worship, for salvation is of the Iewes. The force of the reason leads us to understand by Salvation the Oracles of God which were committed unto that people, for out of them only it is that we know what and how to worship, and this is not unusuall in holy Scriptures. nnHeb. 2.2, 3. 2 Cor. 3.9.Heb 2:2Heb 2:32 Cor 3:9If the Word, saith the Apostle, spoken by Angels was stedfast, and every transgression and disobedience received a just recompence of reward: How shall we escape if we neglect so great Salvation, which at the first began to be spoken by the Lord, &c? Where we finde Salvation set in opposition to the Word spoken by Angels, which was the Law of God, or the ministerie of condemnation, and therefore it must needes signifie the Gospell of Christ. ooAct. 18.28.Acts 18:28Be it knowne unto you, saith the Apostle to the unbeleeving Iewes, that the salvation of God, that is, the Gospell of God (as appeareth plainely by the like paralell speech in ppAct. 13.46.Acts 13:46another place) is sent unto the Gentiles, and that they will heare it. So the Apostle saith that qqIam. 1.21.Jas 1:21the engraffed Word is able to save the soules of men. All which and many other the like particulars note unto us, That as Christ is the Power and Image of his Father, so the Gospell is in some sort of Christ: For which reason the Apostle, as I conceive, calleth the Gospel rr2 Cor. 4.6.2 Cor 4:6the Face of Iesus Christ: God who commanded the light to shine out of darkenesse, hath shined in our hearts, to give the light of the knowledge of p. 137the glory of God in the face of Iesus Christ. Where is it that wee behold the glorie of God but ss2 Cor. 3.18.2 Cor 3:18in a glasse? and what is that glasse? but the word of God as S. Iames cals it? Iam. 1.23. Christ is not pleased any other wayes ordinarily to exercise his power, or to reveale his glory, but in these ordinances of his which wee dispense. Therefore hee walketh in his Church with a aaRevel. 1.16.Rev 1:16sword is his mouth, and with a bbEsai. 11.4.Isa 11:4Rod in his mouth, to note that hee giveth no greater testification of his strength than in the Ministery of his Gospell; which is therefore sometimes called a ccEph 6.17.Eph 6:17sword, a ddIer. 23.29. Ier. 5.16.Jer 23:29Jer 5:16hammer, a fire, sometimes onelyonly a ee2 Cor. 2.16.2 Cor 2:16savor of life and death, to note the mighty working thereof, that can kill as well by a sent as by a wound, as well by a breath as by a blow.

To consider this point a little more distinctly. This Power of the Gospell of Christ appeares in both those regards, as it is a savor of life unto life, and as it is a savor of death unto death. Towards his Church who shall bee saved, and towards his enemies who shall perish. Many wayes is the Gospell of Christ and his Spirit a Rod of strength unto his Church.

First,Luk. 11.20, 21. Eph. 3.2. 2 Tim. 2.26.Luke 11:20Luke 11:21Eph 3:22 Tim 2:26 in their Calling and conversion from the power of Satan unto God. Satan is a strong man, and hee is armed, hath a whole panoply and full provision of militarie instruments, and (which is a great advantage) hath both the first possession▪ and the full love of the hearts of men before Christ attempts any thing upon them. And therefore that which pulleth a man from under the paw of such a Lion, and forceth him away from his owne palace, must needs bee much stronger than hee.Eph. 6.12.17.Eph 6:12Eph 6:17 And therefore the Apostle commendeth the power of the word by this argument that it is a sword fit to overcome principalities and powers and rulers of the darknesse of this world, and spirituall wickednesses in heavenly places. Againe, the old Man in our nature is a strong man too, a Raigning King, which setteth himselfe mightily against p. 138the word and will of Christ, and cherisheth the disease against the remedie. And by that likewise the Apostle commendeth the power of the Gospell,foreign. Greg. Naz. Orat. 1. Mark. 4.39, 41.Mark 4:39Mark 4:41 that it is mighty through God to the pulling downe of strong holds, and imaginations or fleshly reasonings. When Christ still'd the windes and the Sea with but two words, Peace, bee still, they were exceedingly amazed at his power, and said one to another, what manner of man is this, that even the windes and the Sea obey him? Esai. 57.20.Isa 57:20The conversion of a man is a farre greater worke than the stilling of the Sea, that will bee sometimes calme of it selfe when the furie of the winde ceaseth. The wicked indeed are like the Sea, but not at any time, but like a troubled Sea when it cannot rest. The Sea wee know is subject unto severall motions. An inward boyling and unquietnesse from it selfe, its ordinary fluxes and refluxes from the influence of the moone, many casuall agitations from the violence of the windes, and from its owne waves, one wave precipitating, impelling, and repelling another: So are the hearts of wicked men by the foaming, estuations, and excesses of naturall concupiscence, by the provisions and materials of sinfull pleasures, by the courses of the world, by the solicitations and impulsions of Satan, by a world of hourely casualties and provocations so tempestuous that they alwayes cast out upon the words and actions of men mire and dirt. Now in the dispensation of the word by the ministery of a weake man Christ stilleth the raging of this Sea, quels the lusts, correcteth the distempe…s, scattereth the temptations, worketh a smoothnesse and tranquillity of Spirit in the soule of a man. Surely when this is done the soule cannot but stand amazed at its owne recovery, and admire that wonderfull and invisible power which could so suddenly rebuke such raging affections and reduce them unto calmenesse and beauty againe. What ailed thee O thou Sea, that thou fleddest, and thou Iordan that thou wert driven back? Psal. 114.5, 6.Ps 114:5Ps 114:6yee mountaines p. 139that yee skipped like Rams, and yee little hils like Lambes? It is an expression of Gods power towards his people in their triumphall entrance into the Land of Canaan. Wee may apply it to the conquest and possession which the word takes of the soules of men. What ailed a man that hee was driven back from his owne channell, and made suddenly to forget his wonted course? what ailed those strong and mountainous lusts, which were as immoveably setled upon the soule as a hill upon his base, to fly away at the voice of a man like a frighted sheepe? what ailed those smaller corruptions and intemperancies, which haply had before lost their names, and were rather customes, and infirmities, than sinnes, to flie away like lambes from the word of Christ? A man went into the Church with a full tide and streame of lusts, every thicket in his heart, every reasoning and imagination of his soule did before shelter whole flocks of evill affections: when hee came out the tide was driven back, the streame turned, the center of his heart altered, his forrest discovered, his lusts scattered and subdued. What ailes this man? Hee hath but heard an houres discourse, the same which others heare and their tide riseth the higher by it. Certainly these Devils were not cast out,Act. 17.32, 34.Acts 17:32Acts 17:34 these streames were not turned back but by the finger of God himselfe. When the minister of Christ shall whisper in the ears of a dead man, whom no thunder could have awakened, and hee shall immediatly rise up and give glory to God, when Christ shall call men to denie themselves, to get above themselves, to hate Father and Mother, and Wife and Children, and their owne life, to sell all that they have, to crucifie, and be cruell to their owne members, to pull out their right eyes, to cut off their right hands, to part from those sinnes which before they esteemed their choicest ornaments, and from those too which before they made their chiefest support and subsistence; to stand at defiance with the allurements or discouragements p. 140of the world, to bee set up for signes and wonders, for very proverbs of skorne, and objects of hatred to those of their owne house; to receive persecutions as rewards, and entertaine them not with patience onelyonly but with thankfulnesse and rejoicing; to bee all their life long in the midst of enemies, put to tedious conflicts with the powers of the world and of darknesse; to beleeve things which they have not seen, and to hope for things which they doe not know; and yet maugre all this to refuse to consult with flesh and bloud, to stand still more in awe of Gods word, than of any other thing: certainly that which with the voice of a weake man bringeth such great things to passe, must needs bee Virga virtutis, a Rod of strength. A Rod like the Rod of Moses which can lead us through such seas as these, to one whom wee have never seen nor knowen before, Esai. 55.5.

Secondly, the Gospell of Christ is a Rod of strength in the justification of men, as it is Sceptrum Iustitiae, a aaHeb. 1.8.Heb 1:8Scepter of Righteousnesse, a bb2 Cor. 5.19.2 Cor 5:19word of reconciliation, ccEph. 1.13.Eph 1:13a Gospell of salvation, ddRom. 8.2, 3.Rom 8:2Rom 8:3a Law of the Spirit of life, ee2 Cor. 3.6.8.9.2 Cor 3:62 Cor 3:82 Cor 3:9a ministration of the Spirit, of life, and of Righteousnesse, an ffEsai. 61.1.Isa 61:1opening of prisons and a proclaiming of liberty unto captives, in these respects likewise it is full of power. There was a mighty power in the Law of God typified in those thundrings and terrors with which it was administred upon mount Sina; the Apostle calleth it a ggGal. 3.24.Gal 3:24Schoolmaster to scourge and drive us unto Christ, and the Psalmist an hhPsal. 2.9.Ps 2:9iron Rod able to breake in pieces all the potsherds of the earth. And we know boies in a Schoole doe not apprehend so much terror in the King as in their Master. Yet in comparison of the Power of the Gospell, the Law it selfe was very iiRom. 8.3. Heb. 7.18, 19.Rom 8:3Heb 7:18Heb 7:19weake and unprofitable, able to make nothing perfect. The Power of the Law was onelyonly to destruction, the Power of the Gospell for edification. The Law could onelyonly hold under him that was p. 141downe before, it could never raise him up againe. Now the power is farre greater to raise than to kill, to forgive sinnes, than to bind them. Herein is the mighty kkExod. 34.5, 6, 7. Mich. 7.18, 19. Matth. 9.6.Exod 34:5Exod 34:6Exod 34:7Mic 7:18Mic 7:19Matt 9:6strength of Gods mercy seen that it can passe by iniquities, transgressions and sinnes. To llMatth. 28.18, 19.Matt 28:18Matt 28:19preach the Gospell of Christ in his name and authority is an evident argument of that plenary power which is given unto him both in heaven and earth. And the very dispensing of this word of reconciliation which is committed unto the Ministers of the Gospell (how basely soever the ungratefull world may esteeme of them) hath honored them with a title of as great power as a man is capable of,Obad. v. 21. Ioh 20.23. 1 Tim 4.16. Iam. 5.20.John 20:231 Tim 4:16Jas 5:20 to bee called Saviors, to have the custodie of the keyes of heaven, ministerially and instrumentally under Christ and his Spirit to save the soules, and to cover the sinnes of men. Now then that word which from the mouth of a weake man is able to reconcile a child of wrath unto God, and by the words of one houre to cover and wipe out the sinnes of many yeares, which were scattered as thick in the soules of men as the starres in the firmament, must needs bee virga virtutis, a Rod of strength.

Thirdly, the Gospell of Christ is a Rod of strength in the sanctification of men, as it is Sceptrum cum unctione, Ioh. 17.17. Esai. 54.13. Gal 4.19. 2 Cor. 3.2.John 17:17Isa 54:13Gal 4:192 Cor 3:2a Scepter which hath ever an unction accompanying it. As it is a Sanctifying Truth, an heavenly teaching, a forming of Christ in the soule, a making of the heart as it were his Epistle by writing the Law therein, and manifesting the power and image of Christ in the conscience. If a man should touch a marble or adamant stone with a seale, and taking it off should see the print of it left behinde, hee could not but conceive some wonderfull and secret vertue to have wrought so strange an effect. Now our hearts are of themselves as hard as the nether milstone; when then a holy word, so meekly and gently laid on upon them, shall leave there an impression of its own puritie, when so small a thing as a graine of mustard-seed p. 142shall transforme an earthy soule into its owne nature, when the eyes and hands, and mouth of Christ being in the ministerie of his word spread upon the eyes and hands and mouth of a Childe shall revive the same from death, when by looking into a glasse wee shall not onelyonly have a view of our owne faces, but shall see them changed into the image of another face which from thence shineth upon us, how can wee but conclude that certainly that word by which such wonders as these are effected is indeed virga virtutis, a Rod of strength?

Fourthly, the Gospell of Christ is a Rod of strength, in the Perservation and Perseverance of the Saints, as it is Virga germinans, a Rod like Aarons Rod, which blossomed and the blossomes perished not, but remained in the Ark for a Testimony of Gods power. For as those buds, or the Manna in the Ark did not perish, so neither doth the word of the Gospell in the hearts of the faithfull. The Apostle saith, that wee are kept by the power of God unto salvation. and S. Iude that Gods power keepeth the Saints from falling, 1 Pet. 1.5. Iud. v.24.1 Pet 1:5Judg 5:24and presenteth them faultlesse before the presence of his glory; and what is this power of God whereby hee doth it, but the Gospell of Christ, which S. Peter calleth semen incorruptibile, uncorruptible seed;1 Pet. 1.24. 1 Ioh. 3.9.1 Pet 1:241 John 3:9 and the Spirit of Christ, which S. Iohn calleth semen manens, an abiding seed? If I should see a tree with perpetuall fruit, without any variation from the difference of seasons, a tree like that in S. Iohns Paradise which every monethmonth did bring forth fruite of twelve severall kindes, I should conclude that it had an extraordinary vitall power in it: so when I finde Christ in his word promising, and by the planting and watering of his Laborers in the vineyard, making good that promise unto his Church; That every branch bringing forth fruit in him, shall not onelyonly bee as Aarons Rod, have his fruit preserved upon him, but shall bring forth more fruit and shall have life more abundantly ▪ Ioh. 1… 2. Ioh. 10.10.John 1how can I but conclude, p. 143that that word which is the Instrument of so unperishable a condition, is indeed Virga virtutis a Rod of strength, a Rod cut out of the tree of life it selfe?

Fifthly, the Gospell of Christ is a Rod of strength in comforting and supporting of the faithfull, as it is Virga pulchritudinis & colligationis, a Rod of Beauty and of Binding, as it is a word which doth binde that which was broken, and give unto them which mourne in Sion beauty for ashes,Esai. 61.1.3.Isa 61:1Isa 61:3 and the garment of praise for the Spirit of heavinesse: as it quencheth all the firie darts, and answereth all the bloudy reasonings of Satan against the soule, as it is a staffe which giveth comfort, and subsistence in the very vallie of the shadow of death. Psal. 23.4.Ps 23:4The shadow of death is an usuall expressiō in the Scripture for all feares, terrors, affrightments, or any dreadfull calamities either of soule or body. The whole misery of our naturall condition is thereby signified, Luk. 1.79. Many wayes doth the Prophet David set forth the extremities hee had been driven unto, my bones are vexed, and dried like a potsheard, and turned into the drought of summer; my couch swimmeth with teares, mine eye is consumed and waxen old with griefe. I am powred out like water, all my bones are out of joint, my heart is like melted wax in the mids of my bowels. Thine arrowes stick fast in mee, thine hand presseth me sore, there is no soundnesse in my flesh, my wounds stinke and are corrupt, I am feeble and fore broken, I have roared by reason of the disquietnesse of my heart. Innumerable evils compasse mee about, I am not able to looke up. Fearfulnesse and trembling are come upon me and horror hath overwhelmed mee. My soule is among lions, I lie amongst them that are set on fire. The waters are come in unto my soule. I sinke in deepe mire; the flouds overflow mee, &c. These all, and the like are comprehended in that one word, The shadow of death. And in that, it was onelyonly the word, and the Spirit of God which did support him;Psal. 119.50.92.Ps 119:50Ps 119:92 This is my comfort p. 144in my affliction, saith hee, for thy word hath quickned mee. When my afflictions had brought me to the very brinke and darknesse of the grave, thy word revived mee againe, and made me flourish. Vnlesse thy Law had been my delights, I should have perished in mine affliction. Now then when I see a man upon whom so many heavie pressures doe meete, the weight of sinne, the weight of Gods heavie displeasure, the weight of a wounded Spirit, the weight of a decaied body, the weight of skorne and temptations from Satan and the world, in the mids of all this not to turne unto lying vanities, not to consult with flesh and bloud, nor to rely on the wisedome or helpe of man,2 Chron. 32.8.2 Chr 32:8 but to leane onelyonly on this word, to trust in it at all times, and to cast all his expectations upon it, to make it his onelyonly Rod and staffe to comfort him in such sore extremities, how can I but confesse that this word is indeed Virga virtutis, a Rod of strength?

Math. 4.4. 1 Tim. 4.5.Matt 4:41 Tim 4:5Lastly, the Gospell of Christ is a Rod of strength in sanctifying and blessing of our Temporall things. As it is Baculus Panis, A staffe of bread; Man liveth not by bread alone, but by the word which proceedeth out of Gods mouth, not by the creature, but by the blessing which prepareth the creature for our use. Now it is the word of God, namely his promises in Christ of things concerning this life as well as that which is to come, that doth sanctifie the creatures of God to those wh… with thankfulnesse receive them. The fall of man b…ought a pollution upon the creatures, a curse upon the stone and timber of a mans house, a snare upon his table, a poison and bitternesse upon his meat, distractions and terrors upon his bed, emptinesse and vexation upon all his estate; which cleaves as fast therunto as blacknesse to the skinne of an Ethiopian, or sinne to the soule of man. For all the creatures of God are by sinne mischievously converted into the instruments and provisions of lust.Rom. 13.14. 1 Ioh. 2.16.Rom 13:141 John 2:16 The Sunne, and p. 145all the glorious lights of nature but instruments to serve the pride, covetousnesse, adultery, vanity of a lustfull eye. All the delicacies which the earth, aire or Sea can affoord but materials to feed the luxurie and intemperance of a lustfull body. All the honors and promotions of the world but fuell to satisfie the haughtinesse and ambition of a lustfull heart. That word then which can fetch out this leprosie from the creatures, and put life, strength, and comfort into them againe must needs bee Virga virtutis, a Rod of strength.

Secondly, the Gospell and Spirit of Christ is a rod of strength, in regard of his and his Churches enemies. Able both to repell, and to revenge all their injuries; to disappoint the ends and machinations of Satan, to triumph and get above the persecutions of men, to get a treasure which no malice nor fury of the enemy can take away, a noblenesse of minde which no insultation of the adversary can abate, a security of condition, and calmenesse of spirit, where no worldly tempests can any more extinguish than the darknesse of a cloud, or the boisterousnesse of a wind can blot out the lustre, or perturbe the order of celestiall bodies; a heavenly wisdome able to prevaile against the gates of hell, and to stop the mouthes of every gain-sayer.2 Cor. 10.6. Ier. 1.8, 9. Ier. 6.27. Ezek. 3.8, 9. Mat. 21.44.2 Cor 10:6Jer 1:8Jer 1:9Jer 6:27Ezek 3:8Ezek 3:9Matt 21:44 The Word hath ever a Readinesse to revenge disobedience, as the Apostle speaks; it hardens the faces of men, and armes them, that they may breake all those who fall upon them.

This power of the Word towards wicked men, sheweth it selfe in many particulars: First, in a mighty worke of Conviction. The Spirit was therefore sent into the world to convince it by the ministery of the Gospell, which one word containeth the ground of the whole strength here spoken of; for all, which the word bringeth to passe, it doth it by the conviction of the Spirit. This Conviction is two-fold: A Conviction unto conversion, whereby the hearts of men are wonderfully overruled p. 146ruled by that invincible evidence of the Spirit of truth, to feele & acknowledge their wofull condition by reason of sinne, so long as they continue in unbeleefe, to take unto themselves the just shame and confusion of face which belongs unto them, to give unto God the glory of his righteous and just severity if hee should destroy them, and hereupon to be secondly by the terror of the Lord perswaded to count worthy of all acceptation any deliverance out of that estate which shall be tendred unto them: To admire, adore, and greedily embrace any termes of peace and reconciliation which shall be offered them. To submit unto the righteousnesse, and with all willing and meeke affection to bend the heart to the Scepter of Christ, and to whatsoever forme of judicature and spirituall government he shall please to erect therein. And this magnifies the strength of this Rod of Christs Kingdome, that it maketh men yeeld upon any termes: when we see the little stone grow into a mightie mountaine, and eat into all the Kingdomes of the world; when wee see Emperours and Princes submit their necks and scepters to a doctrine at first every where spoken against, and that upon the words of a few despicable pe…sons, and that such a doctrine too, as is diametrally contrary to the naturall constitution of the hearts of men, and teacheth nothing but selfe-deniall, and this for hope of reward from one whom they never saw, and whom if they had seene, they should have found by a naturall eye no beauty in him for which hee should bee desired; and this reward too, what-ever it be, deferred for a long time, and in the interim no ground of assurance to expect it, but onelyonly faith in himselfe that promiseth it, and in the meane time a world of afflictions for his names sake; How can we think that a world of wise and of great men, should give eare most willingly unto such termes as these, if there were not a demonstrative and constraining evidence of truth and goodnesse therein, p. 147able to stop the mouths, and to answer the objections of all gain sayers? Of this point I have spoken more copiously upon another Scripture. Secondly, there is a Conviction unto condemnation of those who stand out against this saving power of the Gospell and Spirit of grace, driving them from all their strong holds, and constraining them perforce to acknowledge the truth which they doe not love.Matth. 22.46.Matt 22:46 Thus wee finde our Saviour disputing with the Jewes, till no man was able to answer him a word; and as he did so himselfe, so hee promised that his messengers should doe so too, I will give you a mouth and wisdome, Luke 21.15.Luke 21:15which all your adversaries shall not be able to gain-say, nor resist: And this promise wee finde made good;Act 6.10.Acts 6:10 the enemies of Steven were not able to resist the Spirit by which hee spake:Act. 18.28.Acts 18:28 And Apollos mightily convinced the Jews, shewing by the Scriptures that Jesus was Christ: And this the Apostle numbreth amongst the qualifications of a Bishop, that he should be able by sound doctrine to convince the gain-sayers, Tit. 1.9, 11.Titus 1:9Titus 1:11and to stop the mouthes of those unruly deceivers, whose businesse it is to subvert men, for this is the excellent vertue of Gods Word, that it concludeth or shutteth men in, Gal. 3.22.Gal 3:22and leaveth not any gap or evasion of corrupted reason unanswered, or unprevented. Thus wee finde how the Prophets in their ministery did still drive the Jewes from their shifts, and presse them with Dilemma's, the inconveniences whereof they could on no side escape: either there must be a fault in you, or else in God who rebuketh you; but now what iniquity, saith the Lord, have your fathers found in me, that they are gone far from me? Ier. 2.5 31.Jer 2:5Have I beene a wildernesse unto Israel, or a land of darknesse, wherefore say my people we are lords, Mic. 6.3, 4.Mic 6:3Mic 6:4we will come no more unto thee? O my people, what have I done unto thee, and wherein have I wearied thee? testifie against mee. I raised up of your sonnes for Prophets, and of your young men for Nazarites: Is it not even thus, Amos 2.11.Amos 2:11O yee children of p. 148Israel? Here the Scripture useth that figure which is called by the Rhetoritians Communicatio, a debating and deliberation with the adverse party, an evidencing of a cause so cleerely, as that at last a man can challenge the adversary himselfe to make such a determination,Ier. 5.7. Ier. 9.7.Jer 5:7Jer 9:7 as himselfe shall in reason judge the merits of the cause to require: How shall I pardon thee for this? and how shall I doe for the daughters of my people? Set me in a way, determine the controversie your selves, and I will stand to the issue which your owne consciences shall make. O inhabitants of Ierusalem, Esai. 5.3.Isa 5:3and men of Iudah, judge I pray you betweene me and my Vineyard, that is, doe you your selves undertake the deciding of your owne cause. When a band of armed men came against Christ to attach him, and at the pronouncing but of two words,Ioh. 18.6.John 18:6 I am he, fell all downe backward to the earth; we must needs confesse that there was some mightie power and evidence of Majesty in him that uttered them: what thinke wee can he doe when hee raigneth and judgeth the world,Quid judicaturus faciet qui judicandus hoc fecit? quid regnaturus poterit, qui moriturus hoc potuit? Aug. who did let out so much power when he was to die and to be judged by the world? Now Christ raigneth and judgeth the world by his Word, and that more mightily after his ascending up on high, and therefore he promiseth his Apostles that they should doe greater workes than himselfe had done. When I shall see a man armed with scorne against Christ in his Word,Ioh. 14.12.John 14:12 standing proudly upon the defence of his owne wayes by his owne wisdome, and wrapping up himselfe in the mud of his owne carnall reasonings, by a few postulata, and deductions from Gods Word,Tit. 3.11. Wisd. 17.11, 16. Luk. 19.22.Titus 3:11Wis 17:11Wis 17:16Luke 19:22 to bee enforced to stoppe his owne mouth, to be condemned by his owne witnesse, to betray his owne succours, and to bee shut up in a prison without barres; when I shall force such a man by the mighty penetration and invincible evidence of Gods Word, to see in his owne conscience a hand subscribing to the truth which condemnes him, and belying all those p. 149delusions which he had fram'd to deceive himselfe withall; who can deny but that the rod of Gods mouth is indeed Virga virtutis, a rod of strength, an iron rod,Ier. 19.11.Jer 19:11 able to deale with all humane reasonings, as a hammer with a potsherd, which though to the hand of a man it may feele as hard as a rocke, yet is too brittle to endure the blow of an iron rod? Strange it is to observe how boldly men venture on sinnes under the names of custome, or fashions, or some other pretences of corrupted reason, contrary to the cleere and literal evidence of holy Scriptures (**Aquin. part. 1. qu. 1. art. 10. ad primum. Alphons. à Castro contra Haeres. lib. 1. cap. 3. Glass. Philolog. Sacra. lib. 2. pag. 338. Hooker lib. 5. sect. 59. foreign. A. Gell. Esay 5.23. Exod. 23.2.7.Isa 5:23Exod 23:2Exod 23:7 the most immediate and grammaticall sense whereof, is ever soundest, where there doth not some apparant and unavoidable errour in doctrine, or mischiefe in manners, follow thereupon.) Men will justifie the cause of the wicked for reward, and by dexterity of wit put a better colour upon a worser businesse, (as hath beene observed of Protagoras and Carneades) and yet the Lord saith expressely, Thou shalt not speake in a cause to wrest judgement, thou shalt keepe thee far from a false matter, for God (whom thou oughtest to imitate) will not justifie the wicked. Men will follow the sinfull fashions of the world, in strange apparell, in prodigious haire, in lustfull and unprofitable expence of that pretious moment of time, upon the abuse or right improvement whereof dependeth the severall issues of their eternall condition: though the Lord say expresly,Rom. 12.2. Ephes. 2.2. Zeph. 1.8. Hieron. Theodoret. Ribera.Rom 12:2Eph 2:2Zeph 1:8 Bee not conformed to this world; they that walke according to the course of the world, walke according to the Prince of the power of the aire. The Lord will punish all such as are clothed with strange apparell, who take up the fashions of idolaters, or other nations, or other sexes (as that place is differently expounded) aa1 Cor. 11.14.1 Cor 11:14Nature it selfe teacheth that it is a shame for a man to weare long haire; nay Nature it selfe taught that honest Heathen to stand at defiance with the sinnes of his age, and not comply with the course of the world, upon that slight apologie, as if the p. 150bbNec virtutem aut vitium seculum vocavit. Tac. in Agric. Homicid…m cam admittunt si…g…li crim…n est, virtus vocatur cum publ…cè geritur, Cypr. l. 2. epist. 2.commonnesse had taken away the illnesse, & that which committed by one would have been a sin, being imitated after a multitude were but a fashion. To conclude this particular: The Apostle is peremptory, cc1 Cor. 6.9▪ Esay 41.21.1 Cor 6:9Isa 41:21Neither fornicators, nor idolaters, nor effeminate, nor covetous, nor theeves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdome of God: and the consciences of many men, who yet will never yeeld to the conclusion, cannot choose but subsume, as the Apostle goes on, such are some of we, nay, and such we will be too. But now if we should bespeake these men in the word of the Prophet, Produce your cause, saith the Lord, bring forth your strong reasons, Esay 28.17.Isa 28:17saith the King of Iacob, they should finde at the last their reasons to be like themselves, vanity and lighter than nothing, that the Word of the Lord will at last prevaile, and sweepe away all their refuge of lyes.

Secondly, the power of the Word towards wicked men is seene in Affrighting of them;2 Cor. 2.16.2 Cor 2:16 there is a spirit of bondage, and a savour of death, aswell as a spirit of life and libertie which goeth along with the Word. Guilt is an inseparable consequent of sinne, and feare of the manifestation of guilt: If the heart be once convinced of this, it will presently faint and tremble, even at the shaking of a leafe, at the wagging of a mans owne conscience; how much more at the voice of the Lord, which shaketh mountaines,Levit. 26.36.Lev 26:36 and maketh the strong foundations of the earth to tremble? If I should see a prisoner at the barre passe sentence upon his Judge; and the Judge thereupon surpriz'd with trembling, and forced to subscribe and acknowledge the doome, I could not but stand amaz'd at so inverted a proceeding; yet in the Scripture wee finde presidents for it, Micatah, a prisoner, pronouncing death unto Ahab, a King: Ieremie, a prisoner, pronouncing captivitie unto Zedekiah, 1 King. 22.27, 28. Ier. 37.16, 17. Act. 24.25.1 Kgs 22:271 Kgs 22:28Jer 37:16Jer 37:17Acts 24:25a King: Paul in his chain preaching of judgment unto Felix in his robes, and making his owne Judge to tremble. It is not for p. 151want of strength in the Word, or because there is stoutnesse in the hearts of men to stand out against it, that all the wicked of the world do not tremble at it, but meerly their ignorance of the power & evidence thereof. The Devils are stronger and more stubborne creatures than any man can be, yet because of their full illumination, and that invincible conviction of their consciences from the power of the Word, they beleeve and tremble at it. Though men were as hard as rocks,Iames 2.19. Ier. 23.29. Ier. 5.14. Ezek. 2.6. Deut. 33.2. Ier. 1.10. Psal. 91.13.Jas 2:19Jer 23:29Jer 5:14Ezek 2:6Deut 33:2Jer 1:10Ps 91:13 the Word is a hammer which can breake them; though as sharp as thornes and briars, the Word is a fire which can devour and torment them, though as strong as kingdomes and nations, the Word is able to root them up, and to pull them downe, though as fierce as Dragons and Lions, the Word is able to trample upon them, and to chaine them up.

Thirdly, the power of the Word is seene towards wicked men, in that it doth judge them. Sonne of man, Ezek. 22.2.Ezek 22:2wilt thou judge, wilt thou judge the bloudy Citie, saith the Lord? yea, thou shalt shew them their abominations. To note that when wicked men are made to see their filthinesse in the Word, they have therby the wrath of God, as it were seal'd upon them. He that rejecteth mee, Iohn 12.48.John 12:48the Word which I have spoken the same shall judge him at the last day, saith our Saviour: And if all prophecie, saith the Apostle, and there come in one that beleeveth not, or one unlearned, he is convinced of all, hee is judged of all, 1 Cor. 14.24.1 Cor 14:24and the secrets of his heart are made manifest. Nay, the Word doth in some sort execute death and judgement upon wicked men. Therefore it is said that the Lord would smite the earth with the rod of his mouth, Esay 11.8.Isa 11:8and with the breath of his lips would slay the wicked: And againe, I have hewed them by the Prophets, I have slaine them by the words of my mouth. Hos. 6.5.Hos 6:5And therefore the Word of the Lord is called fury by the Prophet,Ier. 6.11.Jer 6:11 to note that when wrath & fury is powred out upon a land, they are the effects of Gods Word. If a pestilence devoure a city, p. 152and a sword come and gleane after it, it is the Word only which flayes, they are but the instruments, which are as it were actuated and applied by the Word of God to their severall services. Therefore it is that the Prophet saith,Mich. 6.9.Mic 6:9 that wise men see the voice of God, and heare his rod. A rod is properly to be seene, and a voice to bee heard, but here is a transposition, and as it were, a communication of properties betweene the Word of God, and his punishments, to note that towards wicked men there is a judging, and tormenting vertue in the Word; For judgement, saith our Saviour, am I come into this world, Iohn 9.39.John 9:39that they which see not might see, and that they which see might be made blinde. If it be here objected that Christ saith of himselfe, The Son of man is not come to destroy mens lives, Luke 9.56Luke 9:56but to save them, and that he came not to condemne the world, but that the world through him might bee saved; I answer, that there are two events of Christs comming, and by consequence of his Gospell. The one principall, and by him intended, the other accidentall and occasionall, growing out of the ill disposition of the subject unto whom he was sent. The maine and essentiall businesse of the Gospell is to declare salvation, and to set open unto men a doore of escape from the wrath to come; but when men wilfully stand out, and neglect so great salvation, then secondarily doth Christ prove unto those men a stone of offence, and the Gospell a savour of death unto death, as that potion which was intended for a cure by the Physitian, may upon occasion of the indisposednesse of the body, and stubborne radication of the disease, hasten a mans end sooner than the disease it selfe would have done: So that to the wicked the Word of God is a two-edged sword indeed, an edge in the Law, and an edge in the Gospell, they are on every side beset with condemnation, if they goe to the Law, that cannot save them, because they have broken it, if they goe to the Gospell, that will not save p. 153them, because they have contemned it.

Fourthly, the power of the Word towards wicked men is seene in this, that it doth ripen their sins, Iohn 15.22.John 15:22and make them so much the more sinfull, and so much the sooner fill up their measure. If I had not come, saith Christ, and spoken unto them, they had had no sinne, but now they have no cloke for their sinne. A tree which is fastned unto a wall, in which the heat of the Sunne is more permanent and united, will bring forth ripe fruit before the ordinary season▪ so a people upon whom the light of the Gospell hath constantly shined,Heb. 6.8.Heb 6:8 and which doth often drinke in the raine which falleth upon it, must needs bring forth Summer-fruit, sinnes speedily ripe,Amos 8.1. Luke 13 8, 9.Amos 8:1Luke 13:8Luke 13:9 and therefore be so much the neerer unto cursing. There is but a yeare betweene such a tree and the fire: we shall never finde that the sinnes of Israel, and of Juda (for which they were at any time plagued with captivitie) were so long in ripening as the sinnes of the Canaanites, upon whom there did no light shine. The Land had rest sometimes fortie yeeres, and sometimes fourescore yeeres, but we never finde that they were suffered to provoke the Lord to his face foure hundred yeeres together: We finde when to Ninive he sent a Prophet to reveale unto them the guilt and merit of their sinnes, he then set them a very short time, in which they should either forsake or ripen them, Yet fortie dayes and Ninive shall be destroyed.

Fifthly, the power of the Word towards wicked men is seene even in the rage and madnesse which it excites in them. It is a signe that a man hath to doe with a strong enemie when he buckleth on all his harnesse, and calleth together all his strength for opposition. When I see a river without any sensible noise or motion, I am ready to esteeme it a standing poole, but when I looke further and there observe what huge engines it carrieth about, and what weighty bodies it rouleth before it, I then beleeve p. 154a strength in it which I did not see: so when I see the Word of Christ rouze up the rage and lusts of men, and force them to set up against it strong holds, and high imaginations, even the wisedome and strength of the gates of …ell to keepe it out, I must needs then conclude that it is indeed Virga virtutis, a Rod of strength. The most calme and devout hypocrites in the world have by the power of this word beene put out of their demure temper, and mightily transported with outrage and bitternesse against the majesty thereof. One time filled with wrath; another time filled with madnesse; another time filled with envie and indignation, another time filled with contradiction and blasphemie;Luk. 4.28. Luk. 6.11. Act. 5.17. Act. 13.45. Act. 7.54. Ioh. 8.59. Act. 6.10, 11. Act. 7 57, 58.Luke 4:28Luke 6:11Acts 5:17Acts 13:45Acts 7:54John 8:59Acts 6:10Acts 6:11Acts 7:57Acts 7:58 another time cut to the heart, and like reprobates in hell, gnashing with their teeth. Such a searching power, and such an extreme contrariety there is in the Gospell to the lusts of men, that if it doe not subdue, it will wonderfully swell them up, till it distemper even the grave, prudent men of the world with those brutish and uncomely affections of rage and fury, and drive disputers from their arguments unto stonds. Sin cannot endure to be disquieted, much lesse to be shut in and encompassed with the curses of Gods word. Therefore as a hunted beast, in an extremity of distresse will turne backe, and put to its utmost strength to be revenged on the pursuers, and to save its life: so wicked men to save their lusts will let out all their rage, and open all their sluces of pride and malice to withstand that holy truth which doth so closely pursue them. Thus as beggarly masters deale with their servants, or bankrupts with their creditors, when they should pay them their monie (which they are unable to doe) they then picke quarrels, and create pretences to with-hold it; or as froward men in suits of law, when their cause failes, endeavour to piece it out with rage and passion; so doe wicked men deale with God in his word, when they should pay him that service which he therein p. 155requireth of them, and which they have neither will nor power to doe, when he produceth his cause, and entreth into controversie with them, convincing them in the court of their owne consciences, so that they are not able to stand out, they have then no other refuge left, but either to submit (which they will in no wise endure) or to flye into the face of the word, and withstand it with malice when they cannot with reason. Till men can be perswaded to lay apart all filthinesse and superfluity of naughtinesse, they will never receive the engraffed word with meeknesse. For till then it is a binding word,Iam. 1.21. Mat. 18.1…. Mark. 16.16.Jas 1:21Matt 18:1Mark 16:16 which sealeth their guilt and condemnation upon them.

Lastly, the mighty power of the word towards wicked men is seene in altering them: in their semiperswasions and semiconversions unto goodnesse, in restraining them from those lusts which they dearely love, and in forcing them to those externall conformities which have no inward principles to support them. The humiliation of Ahab, the observation of Herod, 1 King. …1.27. Mark. 6.20. Act. 26.28. Psal 78.34, 36▪ Luk. 9.57.61.1 Kgs 1:27Mark 6:20Acts 26:28Ps 78:34Ps 78:36Luke 9:57Luke 9:61the incomplete perswasion of Agrippa, the forc'd obedience and flatteries of the dissembling Iewes, the essaies and offers of hypocrites towards religion, the velleities and hankerings of unresolved wills after Christ, are notable evidences of the power and majesty which is in the Gospell. If I should see a millstone in the ayre not falling constantly and swiftly downe, but swag, and waver, and floate about in a kinde of unresolved motion, as if it were in a deliberation which way to goe, one while yeelding to its owne weight, another while lingering, and by fits attempting to ascend, how could I sufficiently wonder at that secret vertue, and those strange impressions which did retardate the naturall descent of so weightie a body? so when I see men, who still retaine the principles of their owne corrupt nature, which carry them with as strong an impulsion to sinne and hell, as a millstone is moved unto its Center, hanker notwithstanding after goodnesse, p. 156and when they yeeld unto their lusts, doe it not without much hesitancy and conflict of a naturall conscience, I must needes acknowledge a mighty strength in that word which setteth bounds to the raging of so proud a sea.

From hence then the Messengers of Christ who are entrusted with the dispensation of this Rod of strength, may be instructed how to behave themselves in that ministery. Few men wil lose any thing of that power which is given them, for every thing in its kinde doth affect power. Now Christ hath committed unto us the custody of his owne power, and therefore we ought to manage it as a word of power, able alone by it selfe without the contemperations of humane fancies, or the superstruction of humane opinions to worke mightily to the Salvation of those that beleeve, and to the conviction of gaine-sayers. Our Commission is to charge even the great men of the world. It is true the ministers of the Gospell are servants to the Church;1 Tim. 6.17. 2 Cor. 4.5.1 Tim 6:172 Cor 4:5 In compassion to pitty the diseases, the infirmities, the temptations of Gods people: in ministerie, to assist them with all needfull supplies of comfort, or instruction, or exhortation in righteousnesse; in humility, to waite upon men of lowest degree, and to condescend unto men of weakest capacitie. And thus the very Angels in heaven are servants to the Church of Christ. But yet we are servants onelyonly for the Churches good, to serve their soules, not to serve their humors. And therefore we are such servants as may command too. These things command and teach, Let no man despise thy youth. 1 Tim. 4.11, 12. Tit. 2.15.1 Tim 4:111 Tim 4:12Titus 2:15And againe, These things speake, and exhort, and rebuke with all authority, Let no man despise thee. No ministers are more despicable than those who by ignorance, or flattery, or any base and ambitious affections betray the power & majesticall simplicity of the Gospel of Christ. When we deliver Gods message we must not then be the servants of men; 1 Cor. 7.23.1 Cor 7:23If I yet please p. 157men, I were not then the servant of Christ, saith the Apostle. To captivate the truth of God unto the humours of men, and to make the Spirit of Christ in his Gospell to bend, comply and complement with humane lusts, is with Ionah to play the runnagates from our office, and to prostrate the Scepter of Christ unto the insultation of men. There is a wonderfull majesty and authority in the word when it is set on with Christs Spirit. He taught men foreign, as one who had power and authority, or priviledge to speake,Matth. 7.29. Matth. 22.16. 1 Cor. 2.4. 2 Cor. 13.17. 2 Cor. 3.10. 2 Cor. 4.2. Ier. 1.6, 7, 8. Ezek. 3.8, 9. Psal. 110.3. Eph. 6.20.Matt 7:29Matt 22:161 Cor 2:42 Cor 13:172 Cor 3:102 Cor 4:2Jer 1:6Jer 1:7Jer 1:8Ezek 3:8Ezek 3:9Ps 110:3Eph 6:20 as one that cared not for the persons of men, and therefore where ever his spirit is, there will this power and liberty of Christ appeare, for he hath given it to his ministers, that they may commend themselves in the consciences of those that heare them, that they may harden their faces against the pride and scorne of men, that they may goe out in armies against the enemies of his kingdome, that they may speake boldly as they ought to speake, that they may not suffer his word to be bound, or his Spirit to be straitened by the humors of men.

Againe, we should all labour to receive the word in the power thereof, and to expose our tender parts unto it. A Cocke is in comparison but a weake Creature, and yet the crowing of a Cocke will cause the trembling of a Lion. What is a Bee to a Beare, or a Mouse to an Elephant? and yet if a Bee fasten his sting in the nose of a Beare, or a Mouse creepe up and gnaw the trunke of an Elephant, how easily doe so little Creatures upon such an advantage torment the greatest? Certainely, the proudest of men have some tender part into which a sting may enter. The conscience is as sensible of Gods displeasure, as obnoxious to his wrath, as subject to his word in a prince as in a beggar. If the word like Davids stone finde that open and get into it, it is able to sinke the greatest Goliah. Therefore wee should open our consciences unto that word, and expect his spirit to p. 158come along with it, and receive it as Iosiah did with humility and trembling. Wee should learne to feare the Lord in his word, and when his voyce cryeth in the city, to see his name and his power therein. Will ye not feare me, faith the Lord, will ye not tremble at my presence, who make the sand abound to the sea. Ier. 5 22.Jer 5:22No Creature so swelling and of it selfe so strong and incroaching as the sea, nothing so small, weake, smoothe, and passable as the sand, and yet the sand (a creature so easily removed, and swept away) decreed to hold in so raging an Element. What in appearance weaker than words spoken by a despised man? and what in the experience of all the world stronger than the raging of an army of lusts? and yet that hath the Lord appointed to tame and subdue these, that men might learne to feare his power.

Againe, it should teach us to Rest upon God in all things, as being unto us all-sufficient, a sunne, a shield, an exceeding great reward in the truth and promises of his Gospell. The word of God is a sure thing, that which a man may cast his whole weight upon,Psal. 19 7. 2 Pet. 1.19. Act. 13.34.Ps 19:72 Pet 1:19Acts 13:34 and leane confidently on in any extremity. All the Creatures in the world are full of vanity, uncertaineties and disappointments, and then usually doe deceive a man most when he most of all relies upon them; and therefore the Apostle chargeth us not to trust in them. But the word of the Lord is an abiding word, 1 Tim. 6.17.1 Tim 6:17as being founded upon the Immutability of Gods owne truth, he that maketh it his refuge, relieth on Gods omnipotency, and hath all the strength of the Almighty engaged to helpe him. Asa was safe while hee depended on the Lord in his promises against the hugest host of men that was ever read of,2 Chro. 16.8, 9.2 Chr 16:82 Chr 16:9 but when he turned aside to collaterall aides hee purchased to himselfe nothing but perpetuall warres. And this was that which established the throne of Iehoshaphat, and caused the feare of the Lord to fall upon the kingdomes of the lands which were round about him,2 Chr. 17.9, 10.2 Chr 17:92 Chr 17:10 because p. 159he honoured the Word of God, and caused it to be taught unto his people. Whensoever Israel and Judah did forget to leane upon Gods word, and betooke themselves to humane confederacies, to correspondence with Idolatrous people, to facility in superstitious compliances, and the like fleshly counsels, they found them alwaies to be but very lies, like waxen and wooden feasts, made specious of purpose to delude ignorant commers; things of so thinne and unso…id a consistence as were ever broken with the weight of those who did leane upon them. Let us not therefore rest upon our owne wisedome, nor build our hopes or securities upon humane foundations, but let us in all conditions take hold of Gods Covenant, of this staffe of his strength,Esai. 56.2, 4, 6.Isa 56:2Isa 56:4Isa 56:6 which is able to stay us up in any extremities.

Againe, since the Gospell is a word of such soveraigne power, as to strengthen us against all enemies and temptations, to uphold us in all our wayes and callings, to make us strong in the Grace of Christ, (for ever a Christian mans knowledge of the Word is the measure of his strength and comfort) wee should therefore labour to acquit our selves with God in his Word, to hide it in our hearts, and grow rich in the knowledge of it. In heaven our blessednesse shall consist in the knowledge and communion with the Father and with his Sonne Iesus Christ. So that the Gospell and the Spirit, are to us upon earth, the preludes and supplies of heaven, for by them onelyonly is this knowledge and communion begun. And that man doth but delude himselfe and lye to the world who professeth his desire to goe to heaven, and doth not here desire to know so much of God as he is pleased to afford to men on the earth. The Gospell is the Patent and Charter of a Christian, all that hee hath to shew for his Salvation; the treasure of his wealth and priviledges, all that he hath to boast in either for this life or another; the armory of a Christian, all that he hath p. 160to hold up against the temptations and conflicts of his sorest enemies; the only toole and instrument of a Christian, all that he hath to doe, any action of piety, charity, loyalty, or sobriety withall; the onelyonly glasse of a Christian wherein he may see his owne face, and so learne to deny himselfe, and wherein he may see the face of God in Christ, and so learne to desire and to follow him. So that upon the matter for any man to be ignorant of the Gospell is to unchristian himselfe againe, and to degenerate into a heathen. Powre out thine indignation upon the heathen that know thee not. Ier. 10.25.Jer 10:25Ignorance makes a man a very heathen. This I say and testifie, saith the Apostle, that you henceforth walke not as other Gentiles walke in the vanity of their mind: Eph. 4.17, 20Eph 4:17Eph 4:20for you have not so learned Christ. It is not the title, nor the profession which maketh a man a reall Christian, and distinguisheth him from other heathen men, but the learning of Christ in his Spirit and Gospell. For as he who was onelyonly outwardly and in the flesh a Jew,Rom. 2.28, 29. Col. 2.11. Philip. 3.3.Rom 2:28Rom 2:29Col 2:11Phil 3:3 might be uncircumcized in his heart: so he who is onelyonly in title and name a Christian, may be a heathen in his heart; and that more fearefully than Sodome and Gomorrah, or Tyre and Sydon, because he hath put from himselfe the Salvation of the Lord, and judged himselfe unworthy of eternall life.

Lastly, if there bee indeed such power in the Gospell, wee should labour to beare witnesse unto the testimony which God giveth of his Word in a holy conversation. It is a reproach cast upon the ordinances of God when men doe in their lives denie that vertue which God testifieth to be in them. Wicked men are said to crucifie Christ againe, to put him to shame, to make God a liar; not that these things can so really bee, but because men in their evill lives carry themselves, as if indeed they were so. And in this sense the Gospell may bee said to bee weake too, because the pride of men holds out against the saving power p. 161thereof. But these men must know that the word returneth not empty unto God, but accomplisheth some worke or other, either it ripeneth weeds or corne. There is thunder and lightning both in the word, if the one breake not a heart, the other will blast it, if it bee not humbled by the word, it will certainly bee withered, and made fruitlesse. Shall the clay boast it selfe against the fire, because, though it have power to melt wax, yet it hath not power to melt clay? Is it not one and the same power which hardneth the one and which softneth the other? Is not the word a sweete Savor unto God as well in those that perish as in those that are saved? Certainly there is as wonderfull a power in adding another death to him who was dead before (which upon the matter is to kill a dead man) as in multiplying and enlarging life. And the Gospell is to those that perish a Savor of death unto death, such a word as doth cumulate the damnation of wicked men, and treasure up wrath upon wrath. If it doe not convert it will certainly harden, if it doe not save it will undoubtedly judge and condemne. The Lord doth never cast away his Gospell, hee that gave charge to gather up the broken meate of loaves and fishes that nothing might bee lost, will not suffer any crumme of his spirituall manna to come to nothing. Yet wee finde the Lord giveth a charge to his Prophets to preach even there where hee foretold them that their words would not bee heard. Thou shalt speake all these wordes unto them, but they will not hearken to thee; Ier. 7.27. Ezek. 2.3, 4.7.Jer 7:27Ezek 2:3Ezek 2:4Ezek 2:7thou shalt also call unto them, but they will not answere thee. Sonne of Man I send thee to the Children of Israel, to a rebellions nation, Ezek. 3.7.Ezek 3:7they are impudent Children and stiffe hearted. Yet thou shalt speake my words unto them, whether they will heare, or whether they will forbeare, for they are rebellion it selfe. They will not hearken unto thee, for they will not hearken unto mee: For all the house of Israel are impudent and hard hearted. Certainly when p. 162the Lord taketh paines by his Prophets to call those who will not heare, hee doth it not in vaine, they shall know at length that a Prophet hath been amongst them. Therefore as the Apostle saith that the Gospell is a sweet Savour even in those that perish. So wee finde those messages which have contained nothing but curses against an obstinate people have yet been as honie for sweetnesse in the mouth of those that preached them. I did eate the roule,Ezek 3.3.2.10.Ezek 3:3Ezek 3:2Ezek 3:10 saith the Prophet, and it was in my mouth as honie for sweetnesse, and yet there was nothing in it written, but lamentations, and mourning, and woe. Ieremie did not desire the woefull day,Ier. 17.16.28.6. Ier. 15.16.Jer 17:16Jer 17:28Jer 17:6Jer 15:16 but did heartily say Amen to the false Prophets in their predictions of safety; yet in regard of his ready service unto God, and of that glory which God would worke out unto himselfe in the punishment of that sinfull people, the word of Prophesie which was committed unto him was the joy and rejoicing of his heart; so that in all respects the Gospell of Christ is a word of power, and therein wee doe and must rejoice.

Wee observed before that this Rod of strength is both Sceptrum Majestatis, and Pedum Pastorale. Both the Scepter of Christ as hee is a King, and his Pastorall staffe as hee is a Bishop. It denoteth the Administration of Christs Kingdome, which consisteth in the dispensing of his Gospell, as it is a word of Majesty, and of care. So then here are (as I before observed) two observations yet remaining to bee noted out of these words, Virga Virtutis, the Rod of thy strength.

The first, that the Gospell of Christ accompanied with his Spirit is a word of great glory and Majesty. For wee must ever make these concomitants, wee preach the Gospell saith S. Peter with the Holy Ghost sent downe from heaven, 1 Pet. 1.12. And indeed the Spirit is peculiar to the Gospell, and not belonging to the Law at all, if wee consider it alone by it selfe, under the relation p. 163of a distinct covenant. For though as it proceedeth out of Sion, that is, as it is an appendix and additament unto the Gospell, it tend unto liberty,Mic. 4.2. Rom. 8.3. Iam. 1.25. Gal 4.24. 2 Cor. 3.67.Mic 4:2Rom 8:3Jas 1:25Gal 4:242 Cor 3:67 and so cōmeth not without the Spirit; yet by it selfe alone it gendreth nothing but bondage. And therefore when the Apostle sheweth the excellency of the Gospell above the Law, hee calleth one a ministration of death, and of the letter, the other a ministration of the Spirit and life. To shew that properly the Spirit belongeth unto the Gospell of grace. Now then this Spirituall Gospell of Christ is the Scepter of his Kingdome, and therefore as it is insigne regium, an ensigne of roialty it importeth Glory and Majestie. It is a Gospell full of glory. Wee may observe that the very Typicall prefigurations of that mercy, which is the sole businesse of the Gospell of Christ are in the Scriptures honored with the name of Glory. The garments of the Priests, being types of the Evangelicall aaRevel. 6.11.7.14 19.8.Rev 6:11Rev 6:7Rev 6:14Righteousnesse of the Saints, were bbExod. 28.2.40.Exod 28:2Exod 28:40made for glory and beauty. The Tabernacle, which was ordaind for an evidence and seale of Gods Evangelicall presence with that people, is called by the Prophet David a ccPsal. 26.8. Exod. 40.34.Ps 26:8Exod 40:34Tabernacle of honor, the place which God did use to fill with his owne glory. The Ark of God, which was nothing else but Evangelium sub velo, the Gospell under vailes and shaddowes, is called by an excellency dd1 Sam. 4.22.1 Sam 4:22The Glory of Israel, which is the attribute of Christ, eeEsai 62.2.Isa 62:2All Kings shall see thy glory. The Temple at Ierusalem was the place of Gods Rest, ffPsal. 132.8.14. 2 Chro. 6.41.Ps 132:8Ps 132:142 Chr 6:41This is my Rest for ever, here will I dwell. Arise O Lord God into thy Resting place, thou and the Arke of thy strength. It was so called to note, first the ggEsai. 55.3.54.9.10. Heb. 8.6.13.Isa 55:3Isa 55:54Isa 55:9Isa 55:10Heb 8:6Heb 8:13stability of Gods Evangelicall covenant in Christ, it was not to bee changed, nor to bee repented of; but to bee sure and fixed in Christ for ever. His Kingdome, hhHeb. 12.28.Heb 12:28a Kingdome which was not to bee shaken, his Priesthood a iiHeb. 7.24.Heb 7:24Priesthood which was not to passe away, his teaching kkMatth. 28.20.Matt 28:20a teaching which was to continue to the worlds end. And secondly, to note the llMatth. 3.17.Matt 3:17delight p. 164of God in Christ, and in the mercy which through him was unto the world revealed; Therein the Lord …esteth and reposeth himselfe,Ier. 9.24. Mic 7.18.Jer 9:24Mic 7:18 as in the crowne and accomplishment of all his workes. And this mmEsai. 11.10. Ier. 17.12. Esai. 60.7. Esai. 64.11. 1 Kings. 8.11.Isa 11:10Jer 17:12Isa 60:7Isa 64:111 Kgs 8:11Temple is called a glorious Rest, a glorious high throne, a house of glory, of beauty and of holinesse. It is said at the first Dedication thereof that the Glory of the Lord filled it. It was not the gold or silver (wherewith before that Dedication it was beutified) wherein the glory thereof did consist, but in the evidence of Gods presence; which at that time was but a cloud, whereas the true glory thereof himselfe was nnMal. 4.2.Mal 4:2a Sunne as the Prophet cals him. And with this did the Lord fill the second Temple, which for this cause is said to have been ooHag. 2.7.9.Hag 2:7Hag 2:9more glorious than the former, though in the magnificence of the structure farre inferior. Now then as the Apostle in a case of just alike proportion, useth a foreign, a terme of excesse, when hee speaketh of the substance in comparison of the type.ppHeb. 9.13, 14.Heb 9:13Heb 9:14 If the bloud of bulls and goates did Sanctify to the purifying of the flesh, How much more shall the bloud of Christ; So may wee in this case, If the Types of Evangelicall things were thus glorious, how much more glorious must the Gospell it selfe needs bee. And therefore, as I before observed in other things, so in this is it true likewise, that Christ and his Gospell have the same attribute of glory frequently given unto them. qqEsai. 40.5. Esai. 66.18. Luk. 2.32.Isa 40:5Isa 66:18Luke 2:32Christ is called the Glory of the Lord, and of his people Israel: And the rrCol. 1.27. Iam. 2.8. 2 Cor. 3.8 9. 1 Thess. 2.12.Col 1:27Jas 2:82 Cor 3:81 Thess 2:12Gospell a glorious mysterie, a Royall Law, a ministration of glory; Nay glory it selfe, for so I understand that place of the Apostle, that yee would walke worthy of God, who hath called you unto his Kingdome and glory, that is, unto the knowledge of his Gospell, for of that in all the antecedent parts and in the verse immediatly following doth the Apostle speake. A ss1 Pet. 1.12.1 Pet 1:12glory which draweth the study and amazement of the most glorious creatures of God unto it.

p. 165To consider this point more particularly: The glory and majesty of the Gospell of Christ appeareth principally in foure things: in the Author of it: in the Promulgation and publishing of it: in the Matter which it containes: and in the Ends, purposes, or uses for which it serves.

First, in the Author of it: Many things of small worth have yet growne famous by the authours of them, and like the unprofitable children of renowned progenitors, hold their estimation and nobility from the parents which begate them. And yet from men who are uncleane, there will ever descend some uncleannesse upon the workes which they doe. But the Gospell is therefore indeed a glorious Gospell, because it is the Gospell of the blessed God. There is glory in all the workes of God, because they are his, for it is impossible that so great a workeman should ever put his hand to an ignoble work: And therefore the Prophet David useth his glory and his handy worke promiscuously for the same thing; The heavens declare the glory of God, and the firmament sheweth his handy worke: to note that there is an evidence of glory in any thing which hee puts his hand unto: And yet the Prophet there sheweth that there is more glory in the law of his mouth, than in the workes of his hands. The Lord is better known by Sion, and his name greater in Israel, than in al the world besides: the more God doth communicate himselfe unto any of his works, the more glorious it is. Now there is nothing wherein God hath so much put himselfe, wherin he may be so fully knowne, communicated with, depended upon, and praised, as in his Gospell. This is a glasse in which the blessed Angels doe see and admire that unsearchable riches of his mercy to the Church, which they had not by their owne observation found out from the immediate view of his glorious presence. In the Creatures we have him a God of power and wisedome, working all things in number, p. 166weight, and measure, by the secret vigour of his providence upholding that being which he gave them, and ordering them to those glorious ends for which he gave it. In the law we have him a God of vengeance and of recompence, in the publication thereof threatning, and in the execution thereof inflicting wrath upon those that transgresse it. But in the Gospell we have him a God of bounty and endlesse compassion, humbling himselfe that he might be mercifull to his enemies, that he might himselfe beare the punishments of those injuries which had beene done unto himselfe, that he might not offer onelyonly but beseech his owne prisoners to bee pardoned and reconciled againe. In the Creature he is a God above us, in the Law he is a God against us; onelyonly in the Gospel hee is Immanuel, a God with us, a God like us, a God for us.

There is nothing doth declare God so much to bee God as his mercy in the Gospell. Hee is invisible in himselfe, we cannot see him but in his Sonne. Hee is unapproachable in himselfe, wee cannot come unto him but by the Sonne. Therefore, when hee maketh himselfe knowne in his glory to Moses, hee sendeth him not to the Creation, nor to mount Sinai, but putteth him into a rocke (being a resemblance of Christ) and then maketh a proclamation of the Gospell unto him. Moses his prayer was,Exod. 33.18, 19:Exod 33:18Exod 33:19 I beseech thee shew me thy glory. How doth the Lord grant this Prayer? I will make all my goodnesse to passe before thee, and then revealeth himselfe unto him almost all by mercy.Exod. 34.6, 7.Exod 34:6Exod 34:7 The Lord, the Lord God, mercifull and gratious, long-suffering, and abundant in goodnesse and truth, keeping mercy for thousands, forgiving iniquity, transgression and sinne, to note unto us that the glory of God is in nothing so much revealed as in his goodnesse. Who is a God like unto thee, Mich. 7.18.Mic 7:18that pardoneth iniquity, and passeth by the transgression of the remnant of his people?

Besides, though the Law be indeed from God, as from p. 167the Authour of it, so that in that respect there may seeme to be no difference of excellency betweene that and the Gospell, yet wee must observe that by the remainders of Creation, though God should not have revealed his Law againe unto Moses in the mount, much of the Law, and by consequence of God himselfe might have beene discover'd by humane industry, as wee see by notable examples of the philosophers and grave heathen. But the Gospell is such a mystery as was for ever hidden from the reach and very suspicion of nature, and wholly of divine revelation. Eye hath not seene, nor eare heard, Rom. 16.25. 1 Cor. 2.7 9.Rom 16:251 Cor 2:7neither have entred into the hearts of men the things which God hath prepared for them that love him; the Apostle speaketh it of the mystery of the Gospell; noting that it is above the observation, or learning, or comprehension of nature, so much as to suspect it; nay, the naturall inquirie of the Angels themselves could never have discovered it,Ephes. 3.9, 10.Eph 3:9Eph 3:10 even unto them it is made knowne by the Church; that is, if it had not beene for the Churches sake that God would reveale so glorious a mystery, the Angels in heaven must have beene for ever ignorant of it. So extremely desperate was the fall of man, that it wanted the infinite and unsearchable wisedome of God himselfe to finde out a remedie against it. If the Lord should have proceeded thus farre in mercy towards man and no farther. Thou art a wretched Creature, and I am a righteous God; yea, so heavy is my wrath, and so wofull thy condition, that I cannot choose but take compassion upon thee; and therefore I will put the matter into thine owne hands; requisite it is that my pitty towards thee should not swallow up the respects to mine owne justice and honour, that my mercy should bee a righteous and a wise mercy. Consult therefore together all ye children of men, and invent a way to reconcile my justice and mercy to one another, set mee in a course to shew you mercy, without parting from mine p. 168owne right, and denying the righteous demands of mine offended justice, and I will promise you to observe it; I say, if the mercy of the Lord should have confin'd it selfe within these bounds, and referr'd the method of our redemption unto humane discovery, we should for ever have continued in a desperate estate, everlastingly unable to conceive, or so much as in fancy to frame unto our selves a way of escape. As the Creatures before their being could have no thought or notion of their being educ'd out of that nothing which they were before. So man fallen could not have the smallest conjecture or suspition of any feaseable way to deliver himselfe out of that misery into which he fell. If all the learning in the world were gather'd into one man, and that man should imploy all his time and studie to frame unto himselfe the notions of a sixth or seventh sense, which yet are as expressely fashion'd amongst those infinite Idea's of Gods power and omniscience, as these five which are already created, he would be as totally ignorant of the conclusion he sought at last as hee was at first. For all humane knowledge of naturall things is wrought by a reflexion upon those Phantasmes or Idea's, which are impressions made from those senses wee already use, and are indeed nothing else but a kinde of notionall existence of things in the memory of man wrought by an externall and sensible perception of that reall existence which they have in themselves. And yet in this case a sixth or a seventh sense would agree in genere proximo, and so have some kinde of Cognation with those wee already enjoy. But a new Covenant, a new life, a new faith, a new salvation are things toto genere, beyond the straine and sphere of nature. That two should become one, and yet remaine two still, as God and man doe in one Christ, that hee who maketh should bee One with the thing which himselfe hath made; that hee who is above all should humble himselfe, that he who p. 169filleth all should emptie himselfe; that he who blesseth all should be himselfe a curse; that hee who ruleth all should be himselfe a servant, that he who was the prince of life, and by whom all things in the world doe consist, should himselfe be dissolved and dye, that mercy and justice should meet together, and kisse each other, that the debt should bee payed and yet pardoned, that the fault should bee punished and yet remitted, that death like Sampsons Lion should have life and sweetnesse in it, and be used as an instrument to destroy it selfe; these and the like Evangelicall truths are mysteries which surpasse the reach of all the princes of learning in the world. aaNon humana ratione possibile, sed spiritus efficacia credibile. Ambros. Ideo certum quia i…possibile. Tert.It is to be beleeved by a spirituall light, which was not so much as possible to a humane reason: We may observe that every person in the Trinity setteth himselfe to teach the mystery of the Gospell. The bbMatt. 16.17. Ioh▪ 6.45.Matt 16:17John 6:45Father revealeth it unto men, Flesh and bloud hath not revealed it unto thee, but my Father which is in heaven. It is written in the Prophets, They shall be all taught of God, Every man therefore that hath heard and learned of the Father, commeth unto mee. The Son likewise teacheth it unto men, therefore hee is called the ccO…ficii non naturae vocabula quia magnum cogitatum patris super hominis restitutione …n…un…i…vit sec…l…. Tertull.Angell of Gods Covenant and Counsell, that is, the Revealer thereof, because unto the world he made knowne that deepe project of his Fathers counsell touching the restoring of mankind. ddIoh. 1.18.John 1:18No man hath seen God at any time, the only begotten Sonne which is in the bosome of the Father, he hath declared him. He only it is who openeth the bosome of his Father, that is, who revealeth the secret and mysterious counsels, and the tender and compassionat affections (for the bosome is the seat of secrets and of Love) of his Father unto the world. And therefore he is said to be a eeIoh. 3.2.John 3:2Teacher sent from God, and to be ffHeb. 12.25.Heb 12:25the Lord which speaketh from heaven in the ministery of his Gospel; and the doctrine which he teacheth is called a ggIoh. 3.12.John 3:12heavenly doctrin, and a hhHeb. 3.1.Heb 3:1heavenly calling ▪ & a iiPhilip. 3.14.Phil 3:14high calling, and oft by the Apost. to the Hebrews kkHeb. 8.5. Heb. 9.23.Heb 8:5Heb 9:23foreign heavenly things, p. 170to note that they are not of a naturall or earthly condition, and therefore not within the comprehension of an earthly understanding. llIam 3.17.Jas 3:17It is a wisedome which is from above. The holy Ghost likewise is a Revealer of the Gospell unto the faithfull. He was sent that hee might mmIohn 16.8, 11.John 16:8John 16:11Convince the world not onelyonly of sinne, but of righteousnesse and judgement too, which are Evangelicall things. nn1 Cor. 2.10, 11, 12.1 Cor 2:101 Cor 2:111 Cor 2:12The spirit searcheth all things, even the deepe things of God, that is, his unsearchable love, wisedome and counsell in the Gospell. Therefore the Gospell is called ooRom. 8.2.Rom 8:2The Law of the spirit of life, and the pp2 Cor. 3.8.2 Cor 3:8ministration of the spirit, and the qqEphes. 1.17. Eph. 3.16▪ 19. 1 Pet. 1.11, 12.Eph 1:17Eph 3:16Eph 3:191 Pet 1:111 Pet 1:12Revelation of the spirit, and rr1 Cor. 12.3.1 Cor 12:3No man can call Iesus Lord but by the holy spirit, that is, though men may out of externall conformity to the discipline and profession under which they live, with their mouthes acknowledge him to be the Lord; yet their hearts will never tremble, nor willingly submit themselves to his obedience, their conscience will never set to its seale to the spirituall power of Christ over the thoughts, desires, and secrets of the soule, but by the over-ruling direction of the holy Ghost. Nature taught the Pharises to call him ssMat. 12.24. Iohn 8.48.Matt 12:24John 8:48Beelzebub and Samaritan, but it is the Spirit onelyonly which teacheth men to acknowledge him a Lord. tt1 Cor. 1.24.1 Cor 1:24Christ is not the power nor the wisedome of God to any, but to those who are called, that is, to those unto whose consciences the Spirit witnesseth the righteousnes which is to bee found in him. So then the Publication of the Gospell belongeth unto men, uu2 Thes. 2.13, 14 Act. 16.14.2 Thess 2:132 Thess 2:14Acts 16:14but the effectuall teaching and revelation thereof unto the soule is the joynt worke of the holy Trinity, opening the heart to attend, and perswading the heart to beleeve the Gospell,Deus nos adjuvat & ut sciamus, & ut amemus, Aug. Epist. 143. as a thing worthy of all acceptation. Thus the Gospell is a Glorious thing in regard of the Originall and Authour of it.