Seismos megas. Or Heaven & earth shaken. A treatise shewing how kings, princes, and their governments are turned and changed by Jesus Christ as [brace] King of Kings, and King of Saints. / By John Davis, M.A. sometime lecturer at Christ Church in London, and now pastour of a congregation in Dover.

CHAP. XXII. Contains the Ʋses of the former Doctrine, namely, That Christ is King of Saints.

HAving declared Christ in the former twelve Sections to be King of Saints: Give me leave now, to adde a word of application, and that

• 1. By way of an inviting Instruction.
• 2. By way of Exhortation.

The inviting Instruction you shall finde in these three passages, discove∣ring

• 1. Christs excellency.
• 2. The properties of his Kingdome.
• 3. The glory of his Saints.

1. To shew you Christ's excellency, in that he is King of Saints: None so glo∣rious, and therefore none so desirable as Jesus Christ, Rev. 15. 3. where he hath that high and mighty Title of King of Saints ascribed to him; he is also called Lord God Almighty, whose workes are great and marvelous, and his wayes just and true. Now to elevate your thoughts to his Ex∣cellency, let me set before you these four things.

• 1. His right and Title.
• 2. His Qualifications.
• 3. His Administrations.
• 4. His Communications.

1. His ••ight and Title, which you shall finde the justest and highest Title: He is no usurper of his Kingdome; for he hath it by a fivefold right. 1. Of Election. 2. Of Donation. 3. Of Birth. 4. Of Pur∣chase. 5. Of Conquest.

1. His right is by Election; for He is chosen to it by God the Father, Isa. 42. 1. Behold my servant whom I uphold, mine elect in whom my soul delighteth. Gods ever∣lasting love is on him, and on him for the great work and service of the Mediator∣ship; he hath passed by all in Heaven and Earth, and laid it onely on his shoulders. Psal. 2. 6. He hath set his King on his holy hill: set him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to pour out; I have annointed and set him by my eternal counsel and decree: yea the Father hath passed it with an oath, Psal. 110. His swearing is to be extended not onely to his Priestly, but also to his Kingly Office; so that he will never repent of his choice; His right is then by the best Election.

2. He hath right by Donation, and that is a right with the highest love: All power is given to him, Math. 18. in heaven and in earth: Aske of me, and I will give thee the Heathen: His Kingdome is all of love. The Father loves, and gives him the Kingdome; The Son loves the Fa∣ther, and us, and gives himselfe to us, with command to love him, and one an∣other:

he calls us his little flock, and as∣sures us, It is the Fathers good pleasure to give us the Kingdome also.

3. He hath his right by Birth; it is his Birthright; So he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the First-borne of every creature, Col. 1. 16. & v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the First-borne from the dead. Psal. 2. 7. Thou art my Son; and then follows the inheritance and possession, v. 8. I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Inheritance is the portion of a Son, and his inheritance hath present pos∣session with it, although his father live for ever.

4. Christ hath his right by Purchase; He layes down a considerable price for his Kingdome. Isa. 53. 10. He makes his soul an offering for sin, and then follows: He shall see his seed and prolong his dayes; that is, having poured out his soul, his blood, as a drink-offering to his Father, he shall prolong the dayes of his Kingdome, and the good pleasure of the Lord shall pros∣per in his hand.

5. Lastly, his Conquest gives it him: 1 Cor. 15. 25. He must reigne and put all his enemies under his feet, he must reigne, and his enemies must be destroyed: yea he destroyes that which destroyeth all, namely Death: he then lives, and reignes, reignes and conquers, and justly reignes,

because he justly conquers. Equity is surely attractive, and none hath more of that then Christ, and therefore unto him should we look.

2. Christ hath not onely right, but the most incomprehensible qualification for his Government. Here on earth many have right, who have not wisdome to rule: Christ hath superlatively all right, and all qualification; He is the wisdome and power of God. 1 Cor. 1. 24. In him dwells all the fullnesse of the Godhead bodily; All treasures of knowledge are hid in him; His anointing is with oyle of gladnesse above his fellows: He hath the spirit, but not by measure, and that spirit resting on him, Isa. 11. 2. all which shew the person of Christ to be most heavenly, and that with which we should most be taken.

3. Christs Administrations are the high∣est and purest: Rev. 15. 3. His wayes are just and true: Psal. 85. 10. Here mercy and truth meet together; righteousnesse and peace kisse each other. He is most absolute, ac∣countable to none but his Father. He rules by will, and justly too▪ because, his will is a Law: what is Tyranny in the Creature, is Equity in Christ. His exal∣ting his will to be our Law, is righteous in him, and good to us; for Men to do so, is to intrench on his prerogative, and render themselves obnoxious to his vin∣dictive power. He makes the Subjects he

rules over. Psal. 149. 2. Let Israel rejoyce in him that made him, Let the children of Zion be joyfull in their King: Their King is their Maker; and therefore requireth the most observance from them. 2 Cor. 10. 5. Every thonght is to be under a happy capti∣vity to the obedience of Christ. Let Tyrants be never so crafty and cruel, they may restraine the body, and gag the tongues of men, but they cannot reach their thoughts: But Christ layes his dominion there, leaves us not one thought to be at our own disposal, but requires all to come under him.

It is for the poor low governments here to be tied to Time and Place; Christ rules over all, all persons and things all∣wayes: He makes all, and preserveth what he hath made, and orders righteously that which he hath preserved. He hath gladium justitiae, the sword of Justice, by which he cuts up vice, and defends his own people: and he hath gladium belli, the sword of War, to destroy his incorrigible enemies: Let them gather together, he will scatter them; let them make their nests in the Stars, yet thence he will plucke them down; Let them lay their plots deep, and mag∣nifie themselves to do great things: yet he will turn their wisdom into foolishnesse, and their plots to the advance of his own designes.

4. Christs Communications are the lar∣gest,

1 Joh. 5. 20. He hath given us under∣standing to know him that is true. Men may propound something for your know∣ledge, but they cannot give the understan∣ding: but Christ triumphs in this; to give wisdome to the simple, and know∣ledge to them that have no understan∣ding. Phil. 1. 29. Ʋnto you its given, on the behalfe of Christ, not onely to believe, but also to suffer for his sake.

Acts 5. 31. God hath exalted him to be a Prince and a Saviour, to give repentance to Israel and remission of sin. When he left the World he bequeaths no worse legacy to his Disciples, then what himselfe had enjoyed, Joh. 14. 27. Peace he leaves with them, yea his peace to relieve their troubled and fearful hearts.

Eph. 4. 8. and 1••. When he ascends up on high, he led captivity captive, and gave gifts unto men: Verse 12. He gave some Apostles, and some Prophets, some Evange∣lists, some Pastors, and Teachers, for the perfecting of the Saints, for the worke of the Ministery, for the edifying of the body of Christ.

2 Tim. 4. 7, 8. To all that love his ap∣pearance, and that have fought the good fight, and kept the faith; he as a righteous Lord and Judge, hath laid up, and will give a Crown of righteousnesse. Now summe up all: to give knowledge and faith, and so all other graces; to give repentance and

remission of sins, grace and gifts, gifts to men, and those men to his Church, and hereafter a Crown of righteousnesse: What are, if these are not large Com∣munications? Every man is a friend to him that giveth gifts; and shall not the consideration of Christ his bountiful gi∣ing, make us desirously longing after that Title of true honour, to be called his friends?

We have seen King Jesus upon the Throne, and his Throne all glorious; we have seen his Right, his Qualifica∣tions, Administrations, and Communi∣cations: Let us now in the second place, veiw the Properties of his Kingdome.

1. His Kingdome is spiritual, Rom. 14. 17 Not in meat and drinke, but righteous∣nesse and peace and joy in the holy Ghost. Princes may beare rule over mens persons and estates; but Jesus Christ over mens consciences: He imprints his Law upon them, and gives them power to reflect both on that Law, and their own wayes by it; he accuseth or excuseth, lets terrour or peace into the conscience, as seemeth good to him.

His Commands and Promises carry a blessed spiritualnesse with them, and so do his Rewards. When you serve him, it must be in spirit and truth; when you pray, it must be in the spirit, Jude v. 20. and when you heare, it must be what the

spirit sayeth to the Churches, Rev. 3. 6.

If you take on you to preach, it must not be with the entising words of mans wisdome, but in demonstration of the spirit, and with power, Col. 2. 4. and if you sing, it must be spiri∣tual Songs, making melody with grace in the heart to the Lord, Col. 3 16. In a word, you are as lively stones built up, a spiritual house, an holy priesthood to offer up spiritual Sacrifices acceptable to God by Jesus Christ, 1 Pet. 2. 5. and verse 9. Ye are a chosen ge∣neration, a royal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of him that hath called you out of darknesse into his marvellous light. I be∣seech you therefore Brethren by the mercyes of God, that ye present your bodies a lively Sa∣crifice, holy, acceptable unto God, which is your reasonable service, Rom. 12. 1.

2. His Kingdome is Ʋniversal over all Saints in all places and ages: He is yesterday and to day and the same for ever; he ruled Israel of old, and he rules his people now; his administration was un∣to them outward and visible; and shall it not be so again in the latter dayes? Amos 2. 9, 10, 11. I destroyed the Amorite before them, I brought them up from the land of Egypt, and led them forty years through the Wildernesse to possesse the land of the A∣morits; and I raised up of your sons for Pro∣phets, and of your young men for Nazarites, saith the Lord. He brought up, he led,

he destroyed, he raised, he did all then, and will do all hereafter. Rev. 11. 15. The Kingdomes of the world are become the Kingdomes of our Lord and his Christ: not now one Kingdome or Nation, as then; not this or that Kingdome, and no more: but the Kingdomes of the world are be∣come his, he shall not alwayes be crou∣ded into a corner of the world, but as it is v. 1. 7. He shall take unto himselfe his great power, and reigne and reward his servants the Prophets, and the Saints that feare his Name, both small and great, here, and there, and everywhere.

3. Thy Throne oh God is for ever, and ever, Heb. 1. 8. the heavens perish and waxe old as a garment, and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not faile. His Kingdome then is Eternal. Dan. 2. 44. The God of heaven hath set up a Kingdome which shall never be destroyed, and the Kingdome shall not be left to other people; but it shall break in pieces, and consume all these Kingdomes, and it shall stand for ever: It shall not be destroyed by any adverse power, nor shall it decay of it selfe, but it shall break all adverse power, and it shall stand for ever; and as it is an eternal Kingdome, so it determineth men to an eternal state. Rev. 1. 18. I live for evermore, Amen; and have the keyes of Hell and Death;

wherefore, Feare not them which kill the body, but are not able to kill the soul: but rather feare him which is able to destroy both soul and body in hell, Math. 10. 28.

4. Lastly, his Kingdome brings in perfect peace and liberty. Isa. 9. 6. He is the ever∣lasting father and Prince of peace. Isa. 24. 23. The Lord shall reigne in mount Sion, and in Jerusalem before the Ancients glori∣ously: not onely reigne in heaven, but in Sion, and that gloriously. Isa. 25. 8. He shall swallow up Death in Victory, and the Lord will wipe away teares from all faces, and the rebuke of the people shall he take a∣way from all the earth; for the Lord hath spoken it. Death, teares, rebuke, shall be taken away; what safety and hapinesse must then follow? Isa. 52. 13. Behold my servant shall dwell confidently, he shall be exalted and extolled, and be very high.

Isa. 60. 19. 20. The Sun shall be no more thy light by day, neither for brightnesse shall the Moon give light unto thee; but the Lord shall be unto thee an everlasting light, and thy God thy glory, and the dayes of thy mour∣ning shall be ended.

Rev. 21. 4. There shall be no more death, neither sorrow, nor crying, neiiher shall there be any more paine; for the former things are passed away.

3. The third and last thing that we learne from hence that Christ is King of Saints, is the excellency of his Subjects,

and the glory of his holy ones.

1. Christ is King, and the holy One of God, and his Saints shall be more Saints, shall appear to be his holy ones; San∣ctity shall be more exalted in them, then ever yet our eyes have seen.

Joel. 3. 17. Then shall Jerusalem be holy, and there shall no strangers passe thorow her any more.

Zach. 14. 20. In that day shall there be upon the bels of the horses Holinesse to the Lord, yea every pot in Jerusalem and Ju∣dah shall be holinesse to the Lord of Hosts; and there shall be no more the Canaanite in the house of the Lord of Hosts.

2. They shall live in safety, Isa. 60. 18. Violence shall no more be heard in thy Land, wasting nor destruction within thy borders: but thou shalt call thy walls salva∣tion, and thy gates praise.

Joel 2. 18. In that day will I make a covenant for them with the beasts of the feild, and with the fowles of heaven, and I will breake the Bow and the Battel ou•• of the earth, and will make them to lie down safely.

3. Saints enemies shall be brought to ruine, Zach. 10. 11. The pride of Assyria shall be brought down, and the Scepter of Egypt shall depart away. It is usual to expresse the enemies of the Church by the names of the old grand enemies, Assyria and Egypt, and you see what shall be∣come

of them, they shall be brought down and depart away.

Isa. 14. 2. The house of Israel shall pos∣sesse strangers in the land of the Lord for servants and for handmaids, and they shall take them captive whose captives they were, and they shall rule over their oppressors.

Rev. 20. 7, 8, 9. Satan shall goe out to deceive the Nations which are in the four quarters of the Earth, Gog and Magog, to gather them together to battel: But fire shall come down from God out of heaven and de∣vour them. The Lord will create upon every dwelling place of mount Sion, and upon their assemblies, a cloud and smoake by day, and the shining of a flaming fire by night; for upon all the glory shall be a defence. Isa. 4. 5. Happy are the people that be in such a case, yea, blessed are the people whose God is the Lord.

2. Now follows a word of Exhortation to provoke Saints to their dutie. All that Saints are, and have, must be to, and for Christ: their gifts and graces, their offices, ordinances and discipline; they are from him, and should be for him. Can you ever serve a better Lord? or be sub∣jects to a better King? give me leave then to call upon you,

1. To know him, to entertaine him in all your thoughts; your apprehensions and notions can never be raised so high, and truely innobled, as when He is the

object: mount your m••ditations to the highest, you will meet with that in him which will surpasse all your thoughts. How gladly should you follow those Gospel-straines that make the death and resurrection of Christ the Topick places for Faiths Logick; heads of argu∣ments for the new creature to reason from, Col. 3. 1. Its eternal life to know him: Joh. 17. 3. and therefore set this down as a conclusion in your minde, with that blessed Apostle, who determined to know nothing but Jesus Christ, and him crucified, 1 Cor. 2. 2.

2. Learn hence to feare him: Rev. 15. 3, 4. Oh King of Saints, who would not feare thee oh Lord, and glorifie thy Name? The greatnesse and goodnesse of Christ call for a reverential frame in our hearts. How thoughtful and considerate should we be, least by our poor and low, and unbe∣seeming carriage he might fall short of his glory? Oh the highth and depth of his Wisdome, Power, Mercy, and Justice, who is King of Saints! and yet how few do honour him? It falls on Saints; a work it is, that lieth on their hands, to give him the glory due to his Name; and ashamed should they be to be found so backward in this work.

3. Repose your trust in him: 2 Sam. 22. 2, 3. He that is your King, is your Rock and Fortress, and Deliverer, your

Sheild, horne of Salvation, high Tower, your Refuge, your Saviour, that saveth you from violence; therefore trust in him. Psal. 20. 7. Some trust in Chariots, and some in Horses; but we will remember the Name of the Lord our God.

I will not trust in my Bow, neither shall my Sword save, saith David, Psal. 44. 6. How great is the goodness laid up for them that trust in him, before the sons of men? Psal. 31. 19. None of them shall be desolate.

Psal. 34. 22. Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed; and he shall bring thy wayes to pass, Psal. 37. 3, & 5.

4. Embrace him with the highest love, oh ye Saints; for the Lord preserveth the faithful, and plenteously rewardeth the proud doer. He is the chiefest good, most sut∣able, and most communicative, and there∣fore common love will not suffice; it must be a Jonathans love, 2 Sam. 16. won∣derful, and passing the love of women. The Church compares the power of her love to the power a disease hath, that masters the body, which all the tossing and tum∣bling cannot shake off. Cant. 2. 5. Stay me with Flaggons, and comfort me with Apples, for I am sicke of love.

Remember your King is your Hus∣band, and you must tender him the love of your espousals. Jer. 2. 2. He draws us with bands of love, and cords of a man.

Hos. 11. 4. and our love to him must be constraining, carrying you up hill and a∣gainst the croud, 2 Cor. 5. 14.

5. We must by like to him; Holy as he is holy: it should be like Prince and like people; he the King of Saints com∣manding, and they Saints obeying. We must consider him, who though he were Sions King, yet came in all meeknesse, and hath left us this command, Learne of me, for I am lowly and meeke, and ye shall finde rest unto your souls, Mat. 11. 29.

It is written of him, Heb. 10. 7. Lo I come to doe thy will oh my God: And sure∣ly we should be as ready in our propor∣tion to doe his will, as he was the Fathers; He came to his Crown by the crosse; and though he were the Captain of our salva∣tion, yet was he made perfect through suf∣ferings; and if we will be his Disciples, we must deny our selves, take up the cross and follow him: we must chuse as Moses did, to suffer affliction with the people of God, and count it greater riches then the treasures of Egypt, Heb. 11. 24, 25.

6. He is our King, and we must glorifie him. Kings stand much upon their ho∣nour, but none so much as Christ: This the Psalmist well knew when he indited a Song of loves to praise him with a rea∣dy heart and tongue, Psal. 45. 1.

He tells us of his beauty, and that he is fairer then the children of men; his lips are

not ••ipped with grace, but grace is poured into his lips: well may we fall to blesse him whom God hath blessed, and blessed for ever, v. 2. He is not onely faire, but valiant; not onely gracious, but mighty, yea mighty with glory and majesty, v. 3. A rare Majesty, v. 4. Truth a horsebacke; Majesty illustrious with meekness and righ∣teousness; they that praise him, glorifie him; and they that glorifie him, order their conversation aright. You must not barely speak his praise, but live out his praise, and shew your selves to be his dis∣ciples indeed, by bringing forth much fruit.

7. Lastly, The King of Saints must not want his obedient subjects; obedience is the performance of what is commanded; and those commands are wrapped up in the Law. I have lately read of some Laws of Nature, which I conceive might be hand∣led in a Gospel-way: I shall endeavour therefore to bring Scripture-light to them, and leave them upon your consciences to be observed.

1. The first of them is this, That peace is to be sought. Rom. 12. 18. If it be pos∣sible, and as much as in you lieth, have peace with all men; there is an, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if it be possible, and a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as much as lieth in you, live peaceably: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, still be peacing of it. How ill doth wrath, malice, envy, contention, fighting, and

brawling become a man? and it worse becomes a Saint, a man of holinesse, Heb. 12. 14. Follow peace with all men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, persecute peace; doe that with a good and raised affection by the good spirit of God, which wicked men doe a∣gainst you by a wicked spirit; When they persecute you by a spirit of malice, they are boyled up to a hight; so should you be, and move with all your strength after peace: He addes a word more that makes the rule compleat; follow peace and holiness. No peace sayth my God to the wicked, or with wickednesse: Abeat pax illa, &c. away with that peace which de∣files your conscience, and breaks your peace with God. But follow peace and holinesse, holy peace, and peaceful holi∣nesse, which will render Church and State happy.

2. Stand to your Covenants, is a second law of Nature in that Author, and its a law of grace too.

I will be your God, I will write my Law in their inward parts; I will give them an heart of flesh: this is Gods Covenant, and he remembers his Covenant for his people, Psal. 106. 45.

And to be his people, to walk in his wayes and not depart from him, That is our Covenant. God is faithful in his, and it concerns us to be so in our Covenants. The Church humbly and holily boasteth

of this, Psal. 44. 17. that although she had met with hard measure, yet she had not dealt falsly in the Covenant; her heart was not turned backward, nor her steps de∣clined from his way. We have often made and renewed our Covenants in the dayes of our sorrow and sicknesse, our feare and trouble; the Lord grant we have not broken as oft as made them. We pro∣mise to become new men, to turne over a new leafe, to watch more against the beginnings and occasions of sin, to op∣pose our special corruptions, to be more in secret prayer and meditation: but how soon do we forget our Covenants, and returne to our former mire and vo∣mit, proving as bad as ever before; as worldly and sensual as ever, as uncleane as ever, as formal and hypocritical as ever before?

Its a brand on the strange woman, Prov. 2. 17. She forsaketh the guide of her youth, and forgeteth the Covenant of her God. The Lord grant it be not true in us, and that we like men transgress not the Covenant, Hos. 6. 7.

3. Its a great Law of Nature and grace too, that we should be thankful; If so to men, much more to God. Rom. 1. 21. The Heathens glorified not God as God, neither were thankful, but became vain in their imagination, and their foolish heart was darkned. God forbid, that Christians

should become heathenish, become un∣thankful; Ingratum si dixeris, dixeris om∣nia, you accumulate evil on the head of him whom you call unthankful. Those who have the peace of God ruling in their hearts, and are called into one body, must be thankful, Col. 3. 15. But of this I spake before.

4. I passe on to the fourth Law, which is, That we must serve one another; and this we finde injoyned by that blessed Apostle Gal. 5. 13. Ʋse not liberty for an occasion to the flesh, but by love serve one an∣other Saints are creatures framed for So∣ciety as well as men, and they have Saint-like love and Saint-like service, by which they are to build up one another, Rom. 15. 2. Those who are strong are to beare with the infirmities of the weak, and not to please themselves; But let every one of us please his neighbour for his good to edification. Is another burdened? he must not beare his burden alone, but we must beare a part with him, and so fullfil the Law of Christ, Gal. 6. 2. A proud and vaunting spirit should be far from us, that will make us domineere and not feare; we should condescend to low things, to a ser∣vice for the good of another; and his ne∣cessity of our help, should have (as it were) the force of a command, and make us ambitious to bring in our help. How sweet are those Corporations and

Churches, in their Communions, that most practice this service? Nor is there any cause why men should conceive themselves debased by this way of ser∣vitude; for you serve another no more then he serves you; and you may need him, as well as he you.

5. The next Law that challengeth our obedience, is, That we must be merciful, and forgive one another. That Law takes it for granted, that we are liable to mi∣sery, and to wrong one another; and to guide you in these cases, commands you mercifulnesse and forgivenesse. Luk. 6. 36. Be you merciful, as your heavenly Fa∣ther is merciful▪ a glorious patterne, no mercy like that of a fathers, no fathers mercy like that of Gods; and yet this is that coppy we are to write after, to be merciful as he is. Col. 3. 12. Put you on as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of minds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Viscerd miseri••ordiae, bowels, that is, mercy from an inward dis∣position, and tender affection; and such merciful ones are pronounced blessed, and are promised mercy, Math. 5. 7.

And as you must be thus pittying the misery of another, so you must be for∣giving too. Eph. 4. 32. Be ye kinde one to another, tender-hearted, forgiving one an∣other, as God for Christs sake forgave you. The same blessed patterne again is pro∣posed

for forgivenesse, as was to merciful∣nesse: Another can never offend you, as you have offended God; we owe him more then ten thousand talents, and have nothing to pay, and he freely for∣gives us all, and delights to forgive; and should not we go and do so also? It is in∣serted by our Saviour in his Doctrine of prayer, Math. 6. 12. Forgive us our debts, as we forgive our debtors. If ever you knew the misery that the debt of sin brings on you, you would be full of breathings after forgivenesse, and no•• be quiet till you had it on your bosome: Consider well that you oblige your selves to for∣give others, when you beg forgivenesse for your selves; And if you ask how oft you must forgive? Math. 18. 12. our Saviour makes answer; I say not unto thee until seven times, but until seventy times seven.

6. The sixth Law takes care about our names, and is this, Reproach not one an∣other. Disgrace is a bitter death, it slayes a mans honour and repute. The Apostle bids Titus put men in minde, Tit. 3. 2. to speak evil of no man: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to blaspheme no man. Unjust reproach is a kinde of blasphemy, it speakes ill of what is good in men, and so of what be∣longs to God in them. There be eight wayes by which worthy and reverend writers lay this down; four of which

respect evil, and four respect good. 1. Imponens. 2. Augens. 3. Manifestans. 4. In mala vertens.

1. When men accuse us falsly, then they reproach us. This mightily afflicts an honest heart; and the reason is, because he looks on Christ as intrested in his name, and he is really troubled to think Christ should suffer. Of this you have the com∣plaint of the sweet Singer of Israel, Psal. 35. 11. False witnesse did rise up, they laid to my charge things I knew not; and this you should be far from us.

2. When we causlesly disclose a fault that is secret. God in his riches of mer∣cy, not onely covers our sins in his love, when he forgives them, but hides them from men also: should men know all our faults, we should never live by them in quiet: yet some faults one or two may know; but when they divulge what they know, when its neither for the good of the offender, nor warning of others, this is detraction, and evil communica∣tion, which the Apostle tels us corrupts good manners.

3. Suppose thy Brother sin, and his sin be open and know; yet when you ag∣gravate that sin beyond measure, aggra∣vate it more then a greater sin in your selves; when you meditate how to ren∣der him odious and hated, rather then reformed and amended, yea though his

soul be humbled, you continue to hold sin and guilt upon him; is not this to reproach him?

4. What meane you to blame the In∣tention of any man, when you cannot blame the Action? Surely in this case we go beyond our line, and make our selves judges of evil thoughts, and render our selves condemned for want of love and Christian affection.

Again, we may indirectly reproach an∣other when we deal unduely with the good of another: Qui negat, aut tacu∣it, minuit, laudatque remisse.

1. When we deny that good that is in them. God is bountiful in giving of his grace, and our duty it is to own his grace in others as well as in our selves; now when we deny it, what do we but offer injury to God, and to those who have his grace? to God who gave, and to them who have received it; we make by denying, as if he had not given, nor they received such grace from him.

2. When we hide or cloud anothers gifts or graces. Its the due of grace to be transparent, that those that have it may be honoured, and God in them, and others may be exampled: but when we draw a mist over it, and seek to darken that which shines, we discover our selves too much unlike the children of light.

3. Gifts and graces are ofttimes so great, and so drawn out into action by Gods providence, that they cannot be hid. Now to go about to lessen them in the esteem of others, to render those gra∣ces low and weake which indeed are high and mighty; This I say, is a most unworthy and unchristian practice. Thus they dealt with our Saviour; they could not deny but that a great miracle was wrought, but they envyed him the ho∣nour of doing of it; and therefore they say, He casteth out Devils by Beelzebub the prince of Devils: But I hope God will teach us to abhor this devilish spirit.

4. When God causeth his grace given to others to shine, we are not onely to praise him for it, but to praise his grace in them, and to praise them in whom God hath planted this grace; and our com∣mendation should be according to the truth and highth of grace, with highest commendations. Now when the lustre of anothers gifts or grace is such, that it draweth forth praise from us, and we cannot but represent it as worthy: yet when we praise it poorly with but's, and stopps, with ifs, and ands, with dispara∣ging circumlocutions; God and wise men, cannot but accuse us of reproaching in such a faint praising.

7. A seventh Law of Nature is against Pride, against all undue exalting of our

selves, attributing too much to, and vaunting our selves. Now see how much the Gospel-Doctrine is an enemy to this pride: It tells you that pride of life is in the world, and not of the Father, 1 Joh. 2. 26. That God scattereth the proud from the imaginations of their hearts, Luk. 1. 51. Be ye therefore cloathed with humility; for God resisteth the proud, and giveth grace to the humble; humble your selves therefore un∣der the mighty hand of God, and he shall exalt you in due time, 1 Pet. 5. 5, 6.

8. To be just, to give every one their due, and not to respect persons in judge∣ment, is surely a loude speaking Law, highly commanded and commended in the Gospel. Rom. 13. 7. Render there∣fore to all their dues; Tribute to whom tri∣bute, honour to whom honour is due. I won∣der how those, who from their practice have procured the name of Quakers, can pretend so much to justice, as indeed they do, and yet deny honour to those in au∣thority. Respect is their due as well as obedience; reverent deportment, toward and before them, as well as performing their commands: and if they say they must not gratifie the flesh, in giving Titles to men; I may more truely say, they gratifie their own flesh by not giving of them.

9. It follows, as that conclusion which cannot be denied, That we must

deale well with them who are the meanes of our peace: Supplications, prayers, interces∣sions, and giving of thanks, must be for those that are in authority, 1 Tim. 2. 1, 2. and why? because they are meanes of our quiet and peaceable living.

The Elders that rule well, that labour in word and doctrine, must be accounted worthy of double honour, 1 Tim. 5. 17. We must obey and submit our selves to them; for they watch for our souls, as they that must give account, Heb. 13, 17.

10. Its a general conclusion that ene∣mies must be opposed. There be some ene∣mies are like the Amalekites, with whom we must never make peace; we must give our old man with its affections and lusts no quarter, we must mortifie and crucifie them.

Eph. 6. 12. You must wrastle against principalities and powers, the rulers of the darknesse of this world, against spiritual wickednesse in high places: Therefore be strong in the Lord, and in the power of his might. V. 10. Put on the whole armour of God, that ye may be able to stand, and with∣stand in the evil day. V. 11. & 13. Stand therefore with your loynes girt about with truth, having on the brestplate of righteous∣nesse, the sheild of faith, the helmet of salva∣tion, and the sword of the spirit.

There be other enemies which we must pitty, and pray for, do good to them al∣though

they deale ill with us. Math. 5. 44. Love your enemies, and do good to them that hate you, is a sweet Gospel-straine, and of a high nature; and there be many more such precious passages, which you shall not meet with in the Naturalists; some of them we shall gather together and now set before you.

You are borne again of the spirit, 1 Pet. 1. 3. you have union with Jesus Christ who is a spiritual living Principle, and hath life in himselfe as the Father hath▪ and hence flowes your spiritnal activity and joy, your lively hope by the resurrection of Christ from the dead. The best the world can brag of, is but a dead hope; but your hope is lively; and the livelinesse of your hope ariseth from a life after death, a re∣surrection; yea from the resurrection of Christ, and so from his life and death. You are in Christ as branches in the Vine, and members in the head; one with him, as husband and wife are one flesh, nay as he is one with the Father.

Now 2 Cor. 5. 17. as many as are in Christ must be new creatures; not new in some outward circumstances, but in their whole frame; not new from ontward re∣straint, and present occurrences that mould them; but new from a new inward disposition: and so old thoughts, in∣dulging of sense and appetite, unruli∣nesse and unreasonablnesse of passion,

unduenesse of aims and ends; all these old things must passe away, and all be∣come new.

You are partakers of the Divine Nature, 2 Pet. 1. 4. He doth not say you are par∣takers of Nature, for that is common to all creatures; nor of a reasonable nature, for that is common to all men: But a Divine Nature, which is as far above the reasonable, as the reasonable Nature is above the brutish; its such a Nature as ariseth from the great and precious Promises that are given to us, and by which, world, lust, and corruption, are escaped.

You are Gods workmanship, Eph. 2. 10. Those upon whom God leaves and mani∣festeth his special power and grace; you are a created workmanship answerable to that work which called light out of darkness, and created in Christ, as well as by him; and therefore you must answer Gods great ordination, by being dedicate unto good workes and walking in them; your motion must be progression, and your progresse must be continued.

Your minds must be filled with the know∣ledge of his will, Col. 1. 9. The manifesta∣tion of his minde must be imprinted on yours; his word is his will revealed, and his will is that which we must know, yea know so, as that there must be no de∣ficiency: you must be filled with it, you must not onely be rational, but wise, not

onely understanding, but spiritual, yea filled with all wisdome and spiritual under∣standing.

Eph. 1. 17. makes mention of the spirit of wisdome and revelation: Of wisdome, raising you to exalt the best good as your highest end, and directing you to the aptest meanes for obtaining that good, and what your natural power cannot reach unto, he reveals; and therefore it concerns you, not onely to have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knowledge, but the acknow∣ment of his will; knowledge upon know∣ledge, experimental approving know∣ledge.

Your understanding must be inlightned, v. 18. light upon light, spiritual upon natural light, and then you are searching into, not the nicetyes and curiosities of knowledge, but to know his call and the hope of it, his calling you out of dark∣nesse into marvelous light, and laying up a Crown of glory for your hope; you have the exceeding greatnesse of his power working you to believe, and the glorious riches of the inheritance in the Saints, and all for you to know.

You must be transformed by the renewing of your minde, Rom. 12. 2. Transforma∣tion and renovation must go together to make up this Christian metamorphosis; and then you will not be quarrelling and snarling at the word, as if it were a

hard saying not to be borne; but then you will prove the will of God to be good and perfect, and it will be exceeding ac∣ceptable to you.

You must know the love of God which passeth knowledge, Eph. 3. 19. A strange paradoxe to know that which passeth knowledge, and yet its most true and most sweet; for its a filling knowledge, a knowledge with a fullnesse, yea the fullest fullnesse; for it is with all the full∣nesse of God.

Your hearts must be abounding in sin∣cerity of love to Jesus Christ, his truth and all Saints▪ They are under the An∣athema maranatha that love not the Lord Jesus Christ; and the power and deceitful∣nesse of Satan works in them that receive not the love of the truth; loving is more then liking; its a deliberate act of will, closing with a sutable good. Christ and his truth, his wayes▪ and his Saints, are most sutable and agreeable to us, when we are in love with him.

Your desires must not be faint and weak; but hungrings and thirstings, and that after righteousnesse; strong desires for the apprehension of the excellency of the object, and necessity of enjoying: desires from an inward sense of want, and unsatisfied without the enjoyment of what is desired; and yet are you truely blessed in your desire after those things.

You must be walking in the feare of the Lord, and comforts of the holy Ghost, Act. 9. 31. Happy is the man that feareth alway, that is in the actual apprehension of Gods greatnesse and goodnesse, and so is trou∣bled left his carriage should not answer them both. Holy comforts do not make men idle or wanton, but walking, and fearing, walking in the comforts of the holy Ghost; and if sorrows and mournings overtake them, they have comforts in them; for its godly sorrow causing repen∣tance never to be repented of.

The great duty of your heart is to be∣lieve on the Lord Jesus Christ that you may be saved; to see him in the excellency of his person, and that he is able to save to the uttermost; and that he is the onely one, there being no other name given whereby you can be saved; saved from sin and wrath, from guilt and power; hence you leane, rest, and stay on him, roule your selves into his armes, and if you perish resolve to perish there: and so believing in hope against hope, are strong in faith, and give glory to God, Rom. 4. 18. & 20. and this faith must purifi•• your hearts; so that when others are transported with unruly pas∣sions, you must be shewing forth all meek∣nesse, kindnesse, and gentlenesse.

You must rejoyce in the Lord allway, Phil. 4. 4. Your faith gives a sweet en∣joyment of Christ, and that enjoyment

doth inlarge your heart with joy unsp eak∣able and full of glory, which make up that peace that passeth all understanding. It is no light or loose joy, but that which guards the heart and minde from the as∣saults and insults of sin and Satan, and make up that new name that none can read but he that hath it.

Your mouths must correspond with your hearts, and no corrupt communication is to proceed out of your mouth: our mouths are made instruments to communicate our thoughts; but this communication must not be corrupt in us, or tending in the least to corrupt others; it must be good, not corrupt, but useful and profita∣ble, good to the use of edifying, that it may minister grace unto the hearers: grace in you may draw forth grace in them, good communication in you may pro∣mote good communication in them.

No foolish talking nor jesting which are not convenient; that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a virtue with Aristotle, is set down by the Apostle as a thing not convenient. Talking is then foolish when it promotes not the feare of God, and the good ends we should prosecute: and mark how the Apostle joynes jesting with foolish talking. I dare appeale to your experience that when you have garbled your jesting, you have met with a mixture of too much folly and vanity in your mirth. Giving

of thanks should be the language of Saints on earth, as it is of Saints and Angels in heaven, and then are your tongues your glory; and therefore its brought in with a sed potius, but rather giving of thanks.

Let your speech be gracious, always sea∣soned with salt, Col. 4. 6. Mark how God comes to regulate your speech: It must be gracious; that is, (as you heard) minister grace to the hearers, and it must not be so for a fit, or a spurt, but always. There are two notable arguments set down to bridle your tongue. First that when your speech doth not minister grace to the hearers, you grieve the Spirit of God, Eph. 4. 29, & 30. and how sad should that fall upon us to grieve him, by whom we are sealed unto the day of redemption? And a second argument is in this sixth verse, that you may know how to answer every man. Men will be apt to object against you, and to object against you from your own words; and you cannot be in a capacity to answer them, except your speech be gracious. It peirceth a godly tender soul to heare the swearing and cursing, the blasphemy and railing, that your Streets swarme withal; to have their eares buffered with uncleane, rotten, filthy communications: But by how much you finde the sinfullnesse and care∣lessnesse of most men, the more ought you

to bridle your tongues, and aspire to that perfection, not to offend in that unruly mem∣ber, and so shew forth that your Religion is not in vain.

You must not onely be good speakers, but doers of that which is good; you must be hearers, but not onely hearers, but doers also: but mark what you must be doers of; not your own will, or the lusts of men, but doers of the word; not praters, but practitioners; and there is a strong argument added, that you may be blessed in your deed, not onely after but in your deed. Holinesse carrieth happinesse along with it, Rom. 6. 22. they have their fruit unto holinesse, and the end everlasting life; they have their fruit now, & hereafter too; now in holiness, herafter in life everlasting.

You must deny your selves, Matth. 16. 24. you must undoe as well as doe, deny as well as grant; deny your own carnal reasonings, affections, experience, and conversation.

Tit. 2. 12. You must deny not some, but all ungodlinesse; all beginnings, thoughts, occasions, meanes, signes, and measures of ungodlinesse; and though the world should make large proffers to you of plea∣sure, or profit, yet you must deny your worldly lust, your lust and desire after those worldly things, and Moses▪like re∣fuse the pleasures of sin which are but for a season; and account suffering affliction with

the people of God greater riches then the trea∣sures of Egypt; and as Moses saw him by faith that was invisible, so you must deny ungodlinesse and worldly lusts upon a ground of faith and hope: for so it follows, looking for the blessed hope. The blessed∣nesse hoped for being duely looked on by an eye of faith, is the ready way to deny ungodlinesse and worldly lusts.

How contemptible will the world seeme to us when we consider the glorious ap∣pearance of the Great God and our Saviour Jesus Christ! Oh then look on Christ as appearing, and on his appearing as glo∣rious; look on Jesus Christ as the Great God, and the Great God as your Saviour, and then you will abominate ungodli∣nesse and worldly lusts, and say to them, Get you hence, what have I any more to doe with you? V. 14. Christ gave himselfe that he might redeeme us from all iniquity. How free & full is that gift! who is able to express the greatness of it? He gave himselfe, laid aside his own glory and excellency, and though he were God, equal with the Father, was content to be in the form of a servant; and though he were the Lord of glory, to become of no reputation: and why all this? to redeeme us from all iniquity. Its much according to the heart of Christ, that you and your iniquity should be parted, and that sin should have no more dominion over you; that you should no more be to your

own lust, or to the lusts of men, but a pecu∣liar people to himselfe, living soberly, righte∣ously, and godly, in this present world; and not onely working what is good, but continually zealous of good works, work∣ing good, although evil oppose you.

Being Saints, the Promises are yours, and you are the dearely beloved ones; and therefore, 2 Cor. 7. 1. You must cleanse your selves from all filthinesse of flesh and spirit. The love of God and the Pro∣mises, are all so cleansing: Gods love cannot indure to see the spots in his Spouse; and therefore stricks at all filthi∣nesse, filthinesse of flesh and filthinesse of spirit: observe its cleansing, not onely forbearing your lust for a while, but ta∣king away the defilement of it. How ever men may conceit of their sins, they come to pollute and defile them. Now its the imployment of a Saint to be pur∣ging, and purging upon spiritual grounds, upon the ground of having the Promises, and being the dearely beloved ones. The being of a Saint lieth in holinesse; no holinesse, and no Saint; and a Saints duty it is, to be serious and constant in the perfecting of holinesse, and that in the feare of God.

You must be obedient, Phil. 2. 12. and worke out your salvation with feare and trembling. V. 13. Doe all things without murmuring. V. 14. That you may be the

sons of God. V. 15. that is, that you may appeare to be the sons of God, Blameless: not onely free from fault, but as he said of Caesars wife, Oportet uxorem Caesaris non modo a culpa liberam esse, sed a suspitione culpae: you must be free from the very suspition of fault; not onely abstaining from evil, but all appearance of evil: You must be harmelesse, or else you cannot be blamelesse; if you be fighting and quar∣relling, snarling, and wrangling, you are as the men of the world, and not as the sons of God. How ready will those men be to reproach you without a cause? but if you give a cause, oh then what vaun∣ting and triumphing is there! whereas it lies on you to walke so, as to put to silence the carpings of malicious men. You are in the midst of a crooked and per∣verse generation, in the midst of a darke world, and God hath made you as so many Stars, to have light and to give light. Oh let not any league with any sinful lust darken your souls: If the light in you be darknesse, how great is that dark∣nesse?

You must like John, be burning and shining lights; not onely have the light of grace within you to guide you to hap∣pinesse, but this light must be burning, and shining, in clearnesse of knowledge, and warmness of affection, so as to help others when they are in the darke, and

that your zeale may provoke very may.

You must hold out the word of life; you have not onely the word of light, but the word of life within you, which to you is a quickning word, dividing asunder be∣tween the joynts and marrow; and this word of light and life, this living word you are to hold out; for your light must shine before men, that they may see your good works: before men; most men are in dark∣nesse, and sit in darknesse; carnal sensu∣al men cannot receive the things of God: and yet God requires such a shining in you, that these men, these blind men, may some way see; and here again observe, it must be good works, and good works with light; not barely good words, or good profession, that will convince them; you may talke long enough, and these men will never see any good, unlesse you worke it frequently and constantly.

You must glorifie your Father which is in heaven, and they by you. It was Christ his work upon earth, and its yours; and he finished that work, and so should you. Joh. 17. Herein is my Father glorified that you bring forth much fruit, so shall ye be my Disciples. You must be abounding, and abounding alway in the work of the Lord, knowing your labour is not in vain; filled with the fruits of righteousnesse which are by Christ to the glory of the Father; giving all dili∣gence, and adding to your faith virtue, and

to virtue knowledge, to knowledge temperance, and to temperance patience, to patience god∣linesse, and to godlinesse brotherly-kindnesse, and to brotherly-kindnesse love: These things must be in you, and abound in you, that ye may not be barren or unfruitful in the know∣ledge of our Lord Jesus Christ. You have been the servants of sin long enough; now it concerns you to obey from the heart the form of Doctrine into which you were deli∣vered.

It lies upon you to raise common things by holy ends, and to turne out∣ward objects into spiritual converse. If you do but eat and drink, walk or work, work or recreate, what ever ye do in word or deed, it must be all to the glory of God, in the Name of the Lord Jesus Christ, giving thanks to God the Father by him. Eat∣ing and drinking are but natural actions; but they must have Gods glory as their end. Nature may teach you to give thanks; but its the Gospel that teacheth you in your thanksgiving to haverecourse to God the Father in the Name of the Lord Jesus.

The meanesse of your condition must not hinder the raisednesse of you holinesse. Suppose you are servants, the Gospel teacheth you how to make your service to become divine. Col. 3. 22. Servants, obey in all things your Masters, not with eye-service as men-pleasers, but in singlenesse of

heart fearing God: and whatever you do, do it heartily as to the Lord, and not to men, knowing that of the Lord ye shall receive a reward; for ye serve the Lord Christ.

You must obey your Masters, but so as you must declare you are fearing God, while you are obeying them; you must render them service, but not eye-service. God requires the heart for himselfe, and when he requires your respect to another, he requires your heart thereto. How un∣like is your complemental expression, of saying, Your servant, your humble ser∣vant Sir, to the singlenesse of heart here mentioned? You must please men, and yet not be men-pleasers, but please God in the pleasing of them; you must do, and do heartily, but as to the Lord, and not to men; and there's good reason for it; for of him you must receive the reward, for ye serve the Lord Christ: he tells you of ser∣ving men, and serving Christ, yea serving Christ in serving men; and thus you greaten little, and highten low things.

You should be persons of a raised man∣ner of behaviour, in all actions, states, and conditions, in all holy conversation and godlinesse: But most of all when you come to worship God, who will be san∣ctified in his nigh ones, and glorified before all the people, Levit. 10. 3. To worship God is to be neer to him; you are then under a promise of his special presence:

But then he will be sanctified; either you must sanctifie him, or he will sanctifie himselfe; he must be sanctified, either in and by you, in the holinesse of your hearts, or upon you in the execution of his just judgements. You must not think to content your selves with pretence to worship God alone in your Closet or Family; but you must worship him al∣so before all the people; and that is a glo∣rifying him.

You must worship the Father, Joh. 4. 24. but it must be in spirit and truth. Gospel-worship hath lesse outward pompe and ceremony then that under the Law; and therefore it must have more of plainesse and purity; else God should be a loser.

You must pray alwayes, Eph. 6. 18. with all manner of prayer and supplication, not prate but pray; repetition of words in form of confessions or petition, are not prayer; your praying must be in the spi∣rit; your spirits in prayer must be drawn forth and acted by Gods spirit, your affections must be spiritual, or you can∣not pray; it may be babling and how∣ling, but praying it is not unlesse it be in the spirit; your heads may work, and your lips may move, but its no prayer if the heart lie still: the voice of words is not the voice of prayer, but the sighs and groans that cannot be uttered, Rom. 8. 26, 27. You must lift up your souls in

prayer, lay hold on the strength of the Al∣mighty and wrastle with him, not letting him alone until he blesse you.

Jesus Christ hath set up and set open a Throne of grace, and given us a boldnesse of accesse, Eph. 3. 12. You must come in his Name with confidence: Aske and you shall bave, seeke and you shall finde, knock and it shall be opened to you.

You must watch and pray, yea watch unto prayer with all perseverance and joy, Eph. 6. 18. You lose many sweet praying opportunities by not watching your sea∣son: you lose the acting and improve∣ment of many graces, and obtaining of many precious comforts, and sweet re∣turnes, by not persevering in prayer. Far be it from you to pray as a task, or as a work which you are soon weary of, and glad when it is over; but you must per∣severe in prayer, and pray with joy, and joy to pray.

You must attend at the posts of Wisdomes door, Prov, 8. 34. Laying aside all malice, and all guile, and hypocrisies, and envyes, and all evil speakings; as new born babes desire the sincere milke of the word, that you may grow thereby: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sincere milke, the form of wholesome words, not sugared with the wisdome of words, but coming in the demonstration of the spirit and with power. That word de∣sire, and desire as new born babes, out of a

spiritual instinct, and inward inclination, so as not to be satisfied without you taste the sweetnesse of it, desire it in the since∣rity of it, and with the sincerity of de∣sire, that ye may grow thereby. Accretio est mutatio minoris quantitatis in majorem, usque ad terminum praefinitum a naturâ: Growth is the change of a lesse quantity and degree of grace into a greater; when you passe from your little knowledge, faith, and love, to a greater measure, then you grow. God hath given his word for to strengthen as well as to beget us, and the sincere word is the word that makes you grow, and that word for that end, should have our strong first born desires.

The noble Bereans, Acts 17. 11. received the word with all readinesse of minde, and searched the Scriptures daily whether those things were so. And it will be no lesse noblenesse in you to receive and search, to receive with readinesse and retaine with gladnesse the word of truth. This will argue the honesty and goodnesse of your hearts, Luk. 8. 15. thus to heare and keep, and bring ••orth fruit with pati∣ence. You must like Mary ponder Christs sayings in your hearts, giving more earnest heed to the things which you have heard, lest at any time you should let them slip. Heb. 2. 1.

Coming to the Lords Table you must examine your selves, and so eate of that

bread and drink of that cup, which is no lesse th en the Communion of the body and blood of the Lord; and thus judging your selves, you are discerning the Lords body, and are not condemned with the world: you being thus entertained in Christs bosome as guests at his Table, you must not for∣get your poor Brethren that be in want. This communicating is doing good, and a Gospel Sacrifice wherewith God is well pleased; it is extensive to all, but especially to those who are of the houshold of faith.

The blessed Gospel teacheth us not onely to do, but suffer. This is a special gift, Phil. 1. 29. To you its given on the be∣halfe of Christ, not onely to believe but suf∣fer. Suffering makes way for patience, and patience must not onely work, but have a perfect worke, Jam. 1. 4. You must not onely be patient, but glory in tribu∣lation, knowing that our patience worketh experience, and experience hope. What although men should revile you, and say all manner of evil against you? let it be falslely and for Christs sake, and then rejoyce and be exceeding glad, for great is your reward in heaven, who are now strengthened with all might▪ according to his glorious power unto all patience and long-suffering with joyfullnesse; So that if you suffer as Christians for Christs cause, and with the spirit of Christ, you should

not be ashamed, but glorifie God on that behalfe; counting your selves happy to be reproached for the Name of Christ; for the spirit of glory and of God resteth up∣on you.

Notes

• 1. Ʋse of Instruction.
• 1. Christs Title.
• 1. By Ele∣ction.
• 2. By Do∣nation.
• Psal. 2. 8.
• 3. By Birth.
• 4. By Pur∣chase.
• 5. By Con∣quest.
• 2. Christs qualifica∣tions great∣est▪
• Col. 2. 9.
• Col. 2. 3.
• Psal. 45. 7.
• 3. Christs administra∣tions high∣est.
• Joel 2. 20, 21.
• 4. Christ his commu∣nications are largest.
• Properties of Christ's Kingdome.
• 1. It is spiritual.
• 2. Its Ʋ∣niversal.
• 3. Its E∣ternal.
• 4. Brings in perfect peace.
• 3. The ex∣cellency of Saints.
• 1. They shall be more Saints.
• 2. Saints shall live safely.
• 3. Their enemies shall be ruined.
• 2. Ʋse of Exhorta∣tion.
• 1. To know him.
• 2. To feare him.
• 3. Trust in him.
• 4. Em∣brace him with love.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 5. We must be like him.
• 6. We must glorifie him.
• Psal. 45. 1.
• V. 3. 4.
• 7. Christ must be o∣beyed in his Laws.
• 1. Peace is to be sought.
• 2. Stand to your Covenants.
• 3. You must be thankful.
• 4. We must serve one another.
• 5. We must be merci∣ful and forgive.
• 6. Re∣proach not one ano∣ther.
• Which is when men▪
• 1. accuse fasly.
• 2. Disclose causlesly.
• 3. Aggra∣vating un∣duely.
• 4. Bla∣ming the intention.
• We re∣preach a∣bout good.
• 1. When we deny it.
• 2. Hiding the grace of others.
• 3. When we lessen them.
• 4. By cold∣ly commen∣ding.
• 7. Law a∣gainst pride
• 8. Law to be just.
• 9. Deale well with the means of your peace.
• 10. Ene∣mies must be opposed.
• Joh. 3. 5.
• 1 Pet. 1. 3.
• 2 Cor. 5. 17.
• 2 Pet. 1. 4.
• Eph. 2. 10.
• Col. 1. 9.
• Eph. 1. 17.
• V. 18.
• Rom. 12. 2.
• Eph. 3. 19.
• Eph. 6. 24.
• Math. 5. 6.
• Acts 9. 31.
• Acts 16. 31.
• Rom. 4. 18, 20.
• Phil. 4. 4.
• Eph. 4. 29.
• Eph. 4. 4.
• Col. 4. 6.
• Jam. 3. 2. 1. 26, 27.
• Jam. 1. 22.
• Mat. 16. 24.
• Tit. 2. 14.
• 2 Cor. 7. 1.
• Phil. 2. 12.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Joh. 5. 35.
• Phil. 2. 15.
• Math. 5. 16.
• Joh. 15. 8.
• 1 Cor. 15. 58.
• Phil. 1. 11. 2 Pet. 1. 5, 6, 7.
• Rom. 6. 17.
• 1 Cor. 10. 31.
• Col. 3. 17.
• Col. 3. 22. 23.
• Levit. 10. 3.
• Joh. 4. 24.
• Eph. 6. 18.
• Eph. 3. 12.
• Eph. 6. 18.
• 1. Pet. 2. 1. 2.
• Act. 17. 11.
• Luke 8. 15.
• Heb. 2. 1.
• Heb. 13. 16.
• Phil. 1. 29.
• Jam. 1. 4.
• Rom. 5. 3.
• Math. 5. 11. 12.
• Col. 1. 11.
• 1 Pet. 4. 16.