The mystery of the marriage song and mutuall spirituall embraces between Christ & his spouse opened, in an exposition with practicall notes & observations on the whole forty-fifth Psalme / by W. Troughton ...

An EXPOSITION on the 45. Psalm:

[The Inscription] To the Chiefe Musician on Shoshaunim, for the Sons of Corah: Maschil. A Song of Loves.

THe Inscription it selfe demonstrates the Spiri∣tuall excellency of this Psalm:* 1.1 that it is of great weight, and Concernment, and there∣fore ought to be diligently studied by us, and that upon these Grounds.

[Reas. 1] First, Because 'tis Directed to the publique Minister of Gods worship, to be used in the Solemne publique pray∣ses of God; a Song to the Chiefe Musician on Shoshannim, &c.

[Reas. 2] Secondly, In regard of the Title Maschil, a Song appoin∣ted to minister Knowledge and Instruction to the Church of Christ in all ages; and that, 1. Concerning the Grace, Beauty, Majesty, and glory of the Kingdome of Christ. 2. The Spirituall priviledges and Benefits which redound to his Church. 3. Touching the obligations which lye on the Church, and the duties which she should performe to Christ her husband: Great duties and ser∣vices are required, where great dignities and priviledges are bestowed.

[Reas. 3] Thirdly, Because it is directly and Immediately ap∣plyed by the holy Ghost, as the Speech of the Father to

Christ: So that the mystery of the Trinity, the Father, in and to the Son, by the Spirit, is opened in this marri∣age-Song; Christ the Son being the person chiefely aymed at.

[Reas. 4] 'Tis a Song of Loves, In the plural number, intimating the Transcendent excellency of the Love of Christ, or Gods Love to us in Christ (above all other loves;) In whom there is the perfection of all Loves,* 1.2 heighths, depths, lengths, Breadths, Glorious Dimensions which we cannot fully comprehend, Eph. 3.18, 19.

Hence we may draw some Instructions.

[Instruct. 1] First, let us learne to live on Christ alone, who hath the perfection and fulness of all Loves, of all excellen∣cies in him: why wilt thou, O my Soul, run a sharking after Creatures? why wilt thou feed on husks and things that profit not? Isai. 55.2. Behold, here is Meat enough for thee in thy Fathers house, Luk. 15.17. To decline the love of God, and to live on Creature perishing love, what is it else, but to forsake the Fountain of living water, and Digg broken Cisternes that will hold no water? Jer. 2.13. Di∣vine love and goodness is that only which must satisfie the Soule. Others desire wine, corne, and oyl, But Lord do thou lift up the light of thy Countenance upon me. Psal. 4.6.

[Instruct. 2] Secondly, The Lord would have us (though never so vile in our selves) to be fully perswaded of his Love: As the husband bids his wife cast away Jealousies, and be con∣fident of his Love; so deales Christ with us. Him that Cometh to me, I will not, I will not in any wise cast out, Joh. 6.37. How did he condescend to Thomas, notwith∣standing his peremptoriness in unbelief? Reach hither thy hand, and thrust it in my side, and be not faithless but be∣leeving, Joh. 20.27. Me thinks I hear him speake in this or the like language: Be not Jealous, but entertaine good thoughts of me; I am not a hard Master; I am not an unkind husband; I put not new wine into old Bottles, Matt. 9.17. I lay not heavy Burthens upon my people. How ingenuously doth he deale with his Disciples, and with us in them? Joh. 14.2. I goe to prepare a place for you; In my Fathers house there are many Mansions: were it not so, I would have told you. I love you so well, that I would not have Concealed it from you.

This Song which displays the Love of Christ in its Co∣lours, is called a Song of Loves; his love being a great Love, yea the greatest Love. Compare wee John 15.13. with Rom. 5.6, 7, 8, 9, 10. He Loved his Church, and gave himself for it, Eph. 5.25. he Loved me, and gave himself for mee, Gal. 2.20. Yea he Loved us out of or from the pit of Corruption: his Love was so strong, so powerfull, that it pull'd us out of the deep pit and mire, wherein o∣therwise we had been overwhelmed, Isai. 38.19. Zac. 9.11.

[Instruct. 3] Lastly, Learne hence, that the more we are acquainted with the Love of God, and dwell and abide in Love; the more we Resemble him who is Love it self: 1 Joh. 4.16, 17. If he so loved us, how should we love one another, yea our enemies? though not with a love of Complacency, yet with a love of pity; The Lord having in love and pity reconciled us when we were enemies.

So much for the Inscription.

Vers. 1. My heart is inditing a good matter: I speake of the things which I have made touching the King: my tongue is the pen of a Ready Writer.

This Epithalamion or marriage-Song may be divided ••nto two generall parts. In the Nine first verses, Christ the Bridegroome, and his Glorious excellencies are Com∣mended: and in the verses following, the dignities and honors of the Church, the Bride, or Lambs wife, are de∣scribed; and she withall Instructed in her duty to her husband. Now though the Kingdome of Christ spoken of ••n this Psalm, Beareth date from his death; yet it will ••ppeare more Glorious in this world, before it be given up to the Father, and God be all in all, 1 Cor. 15.28.

The First verse containes an Encomium, or Com∣mendation, by way of preface, which the Spirit of God ••scribes to this excellent song in foure respects, as 1. It ••s a Good Matter. 2. It was penned by divine Inspira∣tion; the Spirit of God filling the heart and inflaming ••he affections in the penning of it. 3. It treats of Christ ••he King, who is exalted by the Spirit, Joh. 16.13, 14, 4. It

tends to the comfort and edification of the Church in a•• ages.

[Obser. 1] First, * 1.3 [It is a good matter] Hence learne,

That the Grace and love of Christ towards poor sinne•• his espousing and taking them into communion with himself (whereas by nature we are all strangers and enemies t•• him) is a sweet subject to insist upon; glad Tydings; y•• the best tydings that ever came to the sons of men; an•• therefore may well be called a good matter.

[Reas. 1] First, 'Tis a matter that most concerns Gods honor; 〈◊〉〈◊〉 matter wherein the Glory of his mercy, wisdome, power Justice, Truth & faithfulness doth eminently shine forth herein he hath abounded towards us in wisdome and pru∣dence, Eph. 1.8. Mercy and Truth are met together, Righte∣ousness and peace have kissed each other, Psal. 85.10, 1••. Rom. 3.25, 26. Joh. 3.16. 1 Tim. 1.15. Joh. 1.18. 2 Cor. 4.••. Rom. 1.16. Nor can we rightly and to purpose honor th•• Lord in our generation, unless we have a Spiritual knowledge of this excellent matter.

[Reas. 2] Secondly, as it concernes Gods Glory, So the souls eve•••• lasting felicity: which two the Lord hath linked together in his infinite eternall wisdom and councell. As for th•• soul of man, 'tis a spiritual, Immaterial, Immortall sub∣stance, capable of Eternall Blisse or woe. What will 〈◊〉〈◊〉 profit a man, to gaine the whole world, and lose his soul 〈◊〉〈◊〉 Mark. 8.36. Now therefore that which enricheth the so•••• to eternity, must needs be an excellent matter. Such 〈◊〉〈◊〉 matter is the subject of this song, Luk. 2.10, 11. Ma•••• 16.16. 2 Tim. 1.10. Yea 'tis that field, wherein the ric•• Pearle lyes hid. Matt. 13.44, 46.

[Use. 1] First, Then let this excellent matter be welcome t•• thee: for it is worthy of all acceptation, 1 Tim. 1.15. Enter∣tain it therefore with sutable affection: Oh what low an•• Carnal thoughts have we of the Gospell and things o•• Christ! as if they were sleight and triviall matters! Th•••• is no small sin: how will they escape, that neglect so great Salvation, Heb. 2.3. Not only they that openly oppose but they that neglect and undervalue it, shall perish: eve•• the feet of such as bring these glad tidings, should b•• beautifull and acceptable, Rom. 10.15. as The Paranymp•• or friends of the Bridegroom, are well esteemed of by th•• Bride, for their relation to the Bridegroom.

[Use. 2] Secondly, Be diligent in searching out this matter in ••he use of means, as prayer, reading, hearing, confe∣••ence, meditation, and above all, in the Constant exer∣cise of faith and dependance on Christ in his prophetick office, for his effectuall Teachings; he being the great Prophet of his Church, whose teachings do infinitely ex∣tell all the teachings of men. As Solomon speaks con∣cerning civill affaires, 'Tis the honor of a King to search out a matter, Prov. 25.2. so it is much more the honor of a Christian, to search out the depth of this matter, by how much spirituall things do excell humane matters.

[Use. 3] Thirdly, It blames the present generation of Professours, ••or minding and talking much of worldly matters; one mans time is wholly drunke up with inquiring after State-matters; Another spends his whole time in his Trade; nay perhaps he thrusts himself into three or foure severall Trades, that he may get gaine, and grow great ••n the world; Thus men plunge themselves over head and eares in earthly things; their hearts, tongues, and Time being wholly taken up therewith; So that in many dayes together they scarce have a serious thought or word of this excellent matter. The primitive Christians were otherwayes minded, who discoursed so much of the Kingdome of heaven, and their Spirits were so much raised and ennobled therewith, that the Princes of the world were afraid that they would take their King∣doms and glory from them.

[Use. 4] Fourthly, The Ministers of Christ especially should ex∣ceedingly delight, yea it should be their meat and drink to open and declare this good matter to the people: A Necessity is layd upon me; yea woe be to me if I preach not the Gospell, 1 Cor. 9.16. i.e. if I speake not of this good matter. Let Ministers but read over their commission, Mark 16.15. Eph. 3.8. and they will find it their duty to preach the simplicity of the Cross of Christ, and not to intangle themselves or others with Scholastick quirks, and quiddities, and with unprofitable disputes: Nor is it to read the people a lecture of morality, But to set before them the emptiness and nothingness of the Creature, and the riches of the grace of Christ, and union and fellow∣ship with him: This is a good matter; an excellent know∣ledge. Phil. 3.8. I determined to know nothing, but Christ

and him crucified, 1 Cor. 2.2. and, God forbid I should glory in any thing save in this, Gal. 6.14.

Again [my heart inditeth] that is, it Boileth* 1.4 or bubl•• up, or is inflamed, with this good matter. Hence serve,

That a Spirituall heart is so full of good matter,* 1.5 and inflamed with the Love of Christ, that (though it would v•• it selfe, yet) it cannot fully express with the Tongue what conceives within.

I shall here 〈◊〉〈◊〉 subjoyne three Corollaries.

[Corol. 1] First, as the Spirituall man hath more good matter wi•••• in then he can expresse, being filled with the Spirit, E•••• 5.18. the holy Ghost being as a well of water spring 〈◊〉〈◊〉 up in him to Eternal life, Joh. 4.14. Joh. 7.38. so the Carnall heart is fuller of corrupt matter then can be 〈◊〉〈◊〉 pressed. The heart of the wicked is little worth, Prov. 10.••. One would not give a peny for it: 'Tis so overcharge with filthiness and superfluity of naughtiness, that it neith•••• can nor will with meekness receive the ingrafted wor•• Jam. 1.21. The very thoughts of the wicked are an ••••∣mination to the Lord, Prov. 15.26. Rom. 3.9, 11, 12.

[Corol. 2] Secondly, By this a true Saint is distinguished from Hypocrite. The most refined Hypocrite that is, speaketh 〈◊〉〈◊〉 more Spirituall good then he hath or enjoyeth: he 〈◊〉〈◊〉 outspeake all his comforts and enjoyments; But the tr•••• beleever hath that peace which passeth understanding, Phi•• 4.7. and that joy which is unspeakable and glorious, 1 Pe•• 1.8. That which eye hath not seen, eare hath not heard, 〈◊〉〈◊〉 hath it entered into the naturall heart to conceive, 1 Cor. 2.••

[Corol. 3] Thirdly, When we have to doe with Spirituall things specially that part of divine worship which concerned our blessing and praysing God for Christ, and for the hope of Glory which we have through him; we should more regard Spirituall affections, and a thankfull admi∣ring frame of heart, then words and expressions: Th•• did the Psalmist; Oh give thanks to God for his Goodness Oh that men would praise the Lord, Psal. 107.1.8. Oh ho•• great are thy works, and thy thoughts are very deep, Psal. 92.5. What is Man that thou art mindfull of him, or the son of man that thou regardest him! Psal. 8.4. Oh the depth of the riches of his grace, wisdome and knowledge how unsearchable are his wayes! saith the Apostle, Rom.

11.33. The Disciples said one to another, Did not our ••••rts burne within us, whilst he talked with us? Luk. 24.

My heart burned, and was not thy heart also in∣••••ned with that good matter which he taked of?

[Which I have made touching the King;]

Touching what King? even the Lord Jesus the King 〈◊〉〈◊〉 of Saints, he is the subject of this Song. Hence Learne,* 1.6 〈◊〉〈◊〉

That a Gratious heart in praising the Lord, hath a special 〈◊〉〈◊〉 on Christs person, as clothed with his regall office and au∣••••rity, for subduing the churches enemies Inward and out∣••••rd, and working out deliverance and salvation for her. ••••ch a heart longs to see the King in his Beauty and ••••ory, riding in Triumph; and though it blesse the ••••rd for all mercies, yet chiefly for the person of Christ: ••••ssed be the God and Father of our Lord Jesus Christ, Eph. 〈◊〉〈◊〉.

[Reas. 1] Because Gods Dispensations are mercies indeed to us ••••ly through Christ, and for his sake; having given us 〈◊〉〈◊〉 Son, he will withhold no good thing from us, Rom. 8.32. ••••rist being ours, all things are ours, 1 Cor. 3.21, 22. ••••alth, liberty, life, relations, preservations, delive∣rances, all passages of divine providence, are rendred Spirituall Blessings to us by Christ.

[Reas. 2] Because beleevers are united to Christ himself; not ••••ly nor chiefely to the graces and benefits, But to the ••••••son of Christ. As the living Father sent him, and he lives 〈◊〉〈◊〉 the Father; so we beleeving on him, shall Live by him, ••••••h. 6.57. He is the Bread of God that came down from Heaven to give life to the world, his flesh is meat indeed; ••••d his Blood is Drinke indeed, Joh. 6.51, 55. Not that ••••is is a personall but a mysticall union: we are not ••••de one person, but one spirit with him, 1 Cor. 6.19.

[Use.] It may be before trial ye are called Christians, & 〈◊〉〈◊〉 per∣••••ps are Judged by the Saints to be spirituall; But how ••••t with you? are ye not more affected with the gifts then ••••e giver? with the benefits and advantages that come 〈◊〉〈◊〉 Christ, then with Christ himself? gifts, parts, inlarge∣••••ents, graces, Duties, are not Christ himself, These were 〈◊〉〈◊〉 Crucified for us, 1 Cor. 1.13. If it be thus with you, 'Tis ••••t a true entire affection: The true spouse Loves the

person of her husband more then the benefits that 〈◊〉〈◊〉 by him.

It followes [My Tongue is the pen of a ready with or thus, My mouth is open to shew forth the P•••• of Christ the King and Bridegroom. Hence note, 〈◊〉〈◊〉

That such as have Spirituall affections to Christ,* 1.7 will 〈◊〉〈◊〉 speak of and for him. The Tongue will speak of that what the heart conceiveth and is affected with. Out of th•••• bundance of the heart the mouth speaketh; A good 〈◊〉〈◊〉 out of the good Treasure of the heart, bringeth fo•• good things; and an evil man out of the evil Treasure his heart, bringeth forth evil things, Matt. 12.34, 35. T•••• Tongue of the wicked is a World of Iniquity,* 1.8 Jam. 3.5, Men discover what they are, by their ordinary language.

The first Reason of this point is taken from Christs p•••• chase; who not only purchased our Souls and the 〈◊〉〈◊〉 culties thereof, but also our Bodies and the member thereof, to praise and worship him: Ye are bought with price: therfore Glorifie God in your Body and in your Spi•••• which are Gods, 1 Cor. 6.20. Indeed he chiefely require the heart: My son, give me thy heart, Prov. 3.1. Prov. 4.••. But yet he will have the Tongue also to worship him, 〈◊〉〈◊〉 57.7, 8, 9.

[Reas. 2] The Second Reason, is taken from Gods promise, The he will give us a pure language, Zeph. 3.9. Not mixt, 〈◊〉〈◊〉 that of Ashdod, Neh. 13, 23, 24. But pure and spiritual even the language of Canaan, Isai. 19.18. The tongue•• the dumbe shall speak and sing this language, Isai. 35.••. The Law maketh the hand cleane, but not the heart; B•••• the Gospell-promise purifieth both heart, and hand, a•••• tongue, and maketh them Instrumentall for God.

[Reas. 3] Thirdly, Because the Tongue praising the Lord, is a Chri∣stians Glory: Awake my Glory, I'll praise thee O Lord among the people, Psal. 57.8. Psal. 108.1, 2, 3. In the L•••• of him that hath understanding, wisdom is found, Pro••. 10.13. The tongue is the Glory of a man, if well; But 〈◊〉〈◊〉 shame and reproach, if ill Imployed.

[Reas. 4] The Fourth Reason, is taken from that Constrayning vertue which is in Love: If Christs love be shed abroad in the heart, 2 Cor. 5.14. Rom. 5.5. it will constain the

Tongue to speak of him and for him; where true Zeale for Christ is, there will also be words for him. Croesus Son ha∣••••ng never spoken before, yet seeing his Father in dan∣••••r to be killed, Cryed out, Kill not King Croesus. Back∣••••rdness in good speech, argues want of Love; love opens ••••e heart wide, and the heart the tongue: men will often ••••ake of the things they delight in: Mariners of their ••••yages, Souldiers of their victories, &c. And should ••••t Christians declare what Christ hath done for them?

[Reas. 5] From the assistance of the Spirit of God: when the A∣••••stles were filled with the holy Ghost, they began to ••••eak as the Spirit gave them utterance, Acts. 2.4. The ••••ly Ghost as he supplyeth us with sutable affections, so ••••th sutable words and expressions, both for prayer, ••••d prayses: Which things we speake not in the words ••••ich mans wisdom teacheth, But which the Holy Ghost ••••acheth, 1 Cor. 2.13. I am full of matter (saith Elihu) ••••e Spirit within me constraineth me; my belly is as wine which wants vent; 'tis ready to burst like new bottles, Job ••••.18, 19, 26.

[Reas. 6] The last Reason is taken from that difference which the ••••ripture puts between the communication of the Godly, ••••d the language of the wicked; The wicked Talk of ••••nity, Psal. 12.2. They that are of the World speake of ••••e World, 1 Joh. 4.5. Their Tongues are set on fire of hell, ••••m. 3.6. Their Communication is rotten, Eph. 4.29. On ••••e Contrary, the high Prayses of the Lord are in the ••••outhes of the Godly, Psa. 149.6. They declare his won∣derful works, Exo. 18.8, 9. Act. 14.27. Their speech is gra∣••••us, seasoned with Salt, Tending to edification, Col. 4.•••• Eph. 4.29. The Tongue of the just is as Choice Silver, ••••d the lips of the Righteous feed many, Prov. 10.20, 21. ••••ov. 12.13, 14, 18. The tongue of the wise useth know∣ledge aright, But the mouth of fools poureth forth ••••olishness: A wholesome Tongue, is a tree of life: but ••••rversness therein is a breach in the Spirit, Prov. 15.2, 4. 〈◊〉〈◊〉 Fountain (saith James) sends not forth at the same ••••ace sweet water and bitter, Jam. 3.11. Death and life ••••e in the power of the tongue, Prov. 18.21. By thy words ••••ou shalt be Justified, and by thy words thou shalt be ••••ndemned, Matt. 12.37.

It reproves two Sorts.

[Use. 1] 1. Those who under pretence of worshipping 〈◊〉〈◊〉 altogether in Spirit, and of praying, singing, &c. 〈◊〉〈◊〉 Spirit and inward man, do neglect outward worship•••• some there are, who with the Gnosticks prostitute 〈◊〉〈◊〉 bodies to the service of the Devil and sin, and yet 〈◊〉〈◊〉 tend to more spiritualness then others; as if the Soul sh•••••• go to heaven, But the Body to hell: a desperate D••••••∣sion, for a man to imagine that he can keep his spirit 〈◊〉〈◊〉 and holy, and yet in his outward man, goe to Ma•••• worship an Idoll, and conform to the lusts of the w•••• and the flesh. 'Tis true, that bodily worship profiteth•••• thing without inward obedience, 1 Tim. 4.8. But wh•••• the one is, there the other will be. Rom. 6.13, 19.

2. This blames another sort, who have tongue eno•••••• for themselves and in their own quarrel; But not a w•••• in Christs cause, when his Glory lies at stake: They'll 〈◊〉〈◊〉 spare to speak for their own worldly Interest and hon•••••• But are tongue-tyed, when they should speake for Ch•••••• and his interest: It seems the faith and love of Ch•••••• is not in them: we beleeve, and therefore we speak, 2 Co•••••• 13. Love is as fire in the bosom; a man cannot refra•••• Jer. 20.9. My heart was hot within me, saith David, wh•••• I was musing the fire Burned: then spake I with 〈◊〉〈◊〉 tongue, Psal. 39.3. Indeed we should be swift to hear, a•••• slow to speak, specially before our betters, Jam. 1.1••. man may easily offend with his Tongue: There is a time•••• Speak, and a time to be silent, Eccl. 3.7. And 'tis wisdom•••• observe the fittest season; words spoken in season are 〈◊〉〈◊〉 apples of Gold in pictures of Silver, Prov. 15.23. Prov. ••••.11. But yet the weakest, being called thereunto by Pr••••••∣dence, ought to speak out their experiences of the good∣ness of God, and contend not only in spirit but in wo•••••• for the Truth of Christ. Come, and I will tell you what 〈◊〉〈◊〉 Lord hath done for my soul. The Manifestation of the Sp•••••• is given to every one to profit withall, see Psa. 26.••••. 1 Cor. 12.7. 1 Pet. 4.10, 11.

[Use. 2] Secondly, We should earnestly beg of the Lord that 〈◊〉〈◊〉 may have a ready Tongue & Pen, to set forth the prai•••••• of Christ: My tongue is the Pen of a ready Write•••• many have a ready tongue and pen for Satan & Antichri•••• and Oh that we should be so backward, Dull, Tongu••••

typed, when we should speak and write for Christ, and ••••••ndicate his concernments! how empty are we, till the ••••••rd fill us? How dull, till he quicken us? How are our ••••outhes shut till he open them? How do we Stammer, ••••l he touch our tongue with a Cole from the Altar? ••••nd therefore we should earnestly desire the Lord, that 〈◊〉〈◊〉 he opened the mouth and loosed the tongue of Za∣••••arias, Luk. 1.64. so he would do with ours, that we may ••••eak and praise the Lord: That he would open to us a ••••de door of utterance, Eph. 6.19. Col. 4.3. That as it is ••••d of the spouse, Cant. 4.11. Hony and Milk may be un∣••••r our tongue, and our lips may drop as the Hony-combe; ••hat he would also guide our pens, that we may not vent ••••••r owne passions, and write downe our owne Inven∣tions, but his teachings and discoveries; neither that ••••••r pens may be mingled with error, gall, and worm∣••ood, But that we may hold forth truth with a spirit of ••••••ve and meekness.

Vers.2. Thou art fairer then the Children of men: Grace is poured into thy lips, therefore God hath blessed thee for ever.

Thou art fairer, or fuller of beauty. Some apply this 〈◊〉〈◊〉 the beauty, wisdom and magnificence of Solomon: But 〈◊〉〈◊〉 was but the Type, The Lord Jesus is the Antitype and ••••bstance; These words therefore, with the following ••••rses, do excellently describe the Beauty and glorious ••••rfection of Christ the Son of God. The word, as Ainsworth ••••••tes, is of a Double forme, signifying Double, excellent, In∣••••mparable beauty; not so much of Body as of mind; not 〈◊〉〈◊〉 much outward as inward beauty, consisting in his most excellent, Transcendent wisdome, meekness, love, holi∣ness, &c. Thou art fairer, O King Christ, then the Children of ••••en. Hence Observe,

That there is no beauty among the Sons of men (though ••••odly and Spirituall) Comparable to the beauty of Christ,* 1.9 〈◊〉〈◊〉 is altogether lovely, and carrieth the banner above ten ••••••usand, Cant. 5.10, 16.

He is Incomparably fair, in divers respects.

First,* 1.10 in respect of his Natures, divine and humane: 1. 〈◊〉〈◊〉 God Blessed for ever; In whom the fulness of the Godhead dwelleth substantially, Col. 2.9. Who is the Brightness the Fathers Glory, the expresse Image of his person, 〈◊〉〈◊〉 1.3. he is beauty, Wisdome, Truth, Power, Love it self. We beheld his Glory, the Glory as of the only Begotten•• the Father, full of grace and Truth. Joh. 1.14.

2.* 1.11 In his humane nature he is Incomparably fair, being miraculously conceived in the Virgins wombe by t•••• Holy Ghost, and Borne without sin, Matt. 1.18. Heb. 4.15. 〈◊〉〈◊〉 man, he hath the pre-eminence above all other men, Col. ••.18. the humane nature in him being assumed into person 〈◊〉〈◊〉 union with the divine.

He is incomparably Faire,

3 As he is Mediator between God and man.* 1.12 The Bran•••• of the Lord shall be Beauty and Glory, Isai. 4.2. In bo•••• natures he Transacts our Business as Mediator; Both in 〈◊〉〈◊〉 spect of merit and efficacy; having satisfied divine Justice for us, and applying his merit unto us, 2 Cor 5.19. 1 C••••. 2.8. Joh. 1.14. 1 Tim. 3.16. 1 Tim. 2.5. Heb. 9.14. Joh. 17.2••, 21, 24.

Secondly,* 1.13 He is incomparably faire and full of beauty in his Offices; propheticall, Priestly, and Regall.

1. As a Prophet he instructs his people in heavenly a•••• divine mysteries, not only morally propounding Tru•••• to the understanding in the Ministry of the word, B•••• inwardly and effectually enlightning the soul by the Spirit of wisdome and revelation, Eph. 1.17. See Deut. 1.15. Act. 3.22. Matt. 23.7. Heb. 3.1. Mal. 3.1. Col. 2.3. Jo. 14.••••. Joh. 16.7, 8, 13.

2. As a Priest,

1. He hath wholly purged away our sins,* 1.14 and recon∣ciled us unto God, 1 Joh. 1.7. Col. 1.20, 22. 2 Cor. 5.19. Heb. ••.28. Heb. 10.11, 12, 18. Rom. 5.10.

2. As a Priest, he prayeth and Intercedeth for us•••• and so will save us to the uttermost, Joh. 17. Heb. 7. 2••. Zac. 3.1, 2.

3. He doth effectually Blesse us, Luk. 24.5••.

John 14.27. Heb. 7.1, 2. Acts 3.26. 〈…〉〈…〉 3. In his regall office, * 1.15 whereby 〈…〉〈…〉 us, subduing our enemies, inward and outward. ••••al. 2.6. Dan. 2.44. Luk. 1.36. Eph. 1.21, 22. Isai. 9.6. ••••b. 7.2. Joh. 5.21, 22, 23, 27. 2 Cor. 10.4, 5.

Now these three Offices of Christ are full of beauty, ••••wer & vertue, and they answer to our threefold misery 〈◊〉〈◊〉 nature, namely, our ignorance of God, alienation from ••••od, and our Inability to return to God. 1. Our igno∣rance is healed by his prophetical office. 2. Our enmity, 〈◊〉〈◊〉 his priestly: and 3. Our inability, by his Regal of∣••••e.

Thirdly,* 1.16 Christ is exceeding fayr and beautifull in his ••••lations to us. (1). As he is our Father, Isai. 8.18. Isai. ••••6. Heb. 2.13, 14. (2). Our elder brother, Cant. 5.16. Rom. ••••29. Heb. 2.11. (3). Our head, Eph. 1.22, 23. Col. 1.18. Col. ••••19. Eph. 4.15, 16. Cant. 5.11. (4). Our husband, Isa. 54.•••• 2 Cor. 11.2. Hos. 2.7.19. Jer. 3.14. Cant. 2.16. (5). Our ••riend, Isai. 41.8. Joh. 15.14, 15. He is real and faithful 〈◊〉〈◊〉 performing what belongs to these or any other Re∣lation.

Fourthly,* 1.17 He is incomparably faire in his word and ordinances: here we see the King in his beauty, Isai. 33.17. ••sal. 19.10. Psal. 29.2. Psal. 84.1, 2, 3, 4. Psal. 95.1, 26. ••sal. 100. Isai. 52.7.

Fifthly, In his administrations and works of providence;* 1.18 ••••ough we cannot find them out, from the beginning to ••••e end, Eccl. 3.11. he is full of beauty to a Spiritual eye, 〈◊〉〈◊〉 his corrective Dispensations. Though ye have lyen ••mong the potts, yet shall ye be as the wings of a dove, ••••vered with Silver, and her feathers with yellow Gold, ••sal. 68.13.

In his Members: the spouse is altogether fair,* 1.19 Song. 4. ••. Isai. 52.1. But it is with a beauty derived from her hus∣band, Col. 2.10. Ezek. 16.12, 13.

Object. from Isai. 53.2. He hath no forme nor comeliness, no beauty that we should desire him.

[Answ.] 1. Thus indeed he appeared to the world in his state 〈◊〉〈◊〉 abasement and humiliation, being in the form of a ••••rvant, Isai. 42.1. Phil. 2.7. Clothed with our shame and ••••proach, made sin and a curse for us, 2 Cor. 5.21. Gal. 3.13.

〈…〉〈…〉 Triumphed over his and our enem•••• and 〈…〉〈…〉 Gods right hand in Glory. Luk. 24.••••. Eph. 4.8. 〈◊〉〈◊〉 2.15. Joh. 3.14. Phil. 2.9. By way of man•• station only, in respect of the divine Nature; and by 〈◊〉〈◊〉 of real participation, in respect of the humane Nature.

2. 'Tis but to a Carnall eye that Christ appears th•••• without Beauty in his humiliation; the naturall man Ju••∣geth according to outward appearance, and knowe•••• Christ only after the flesh, 2 Cor. 6.16. But to a beleeving Spirituall eye, Christ is Incomparably fair and beauti•••• in his Cross and agony: such an one beholdeth righteou••∣ness in sin; the blessing in the Curse; life in death; a•••• glory in the shame and ignominy of the Cross: and o•••• Spiritually describe the beauty of Christ from top to to•• Cant. 5.10, 11, 12, 13. &c.

[Use. 1] Christ being thus incomparably faire, Thy heart a•••• Soul should be enamored, yea ravished with him: his hea•••• (he saith,) is ravished with the beauty of the spou•••• Cant. 4.9, 10. And well may our hearts be ravished w•••• him, who is fairer then the children of men: a beautiful Soul-ravishing object indeed: for, 1. He is a present good though absent in body, yet present in Spirit, Matt. 28.2•• Joh. 14.18, 23. 2. He is not an ordinary good, but a p••••∣tious pearl, a most excellent treasure, Matt. 13.44, 4••. Eph. 3.8. 1 Pet. 2.7. 3. A compleat, full, sufficient goo•• answering all estates and conditions, Eph. 4.10. Col. 1.1•• 4. A most pure glorious object, without the least mixture of corruption, 1 Pet. 1.19. 1 Pet. 2, 22. Heb. 7.26. 5. In Chr•••• there is a variety of all spiritual excellencies, 1 Cor. 1.3•• Eph. 3.10. Col. 2.3. 6. He is a conquering victorious goo•• Luk. 11.22. Joh. 12.31. 2 Tim. 1.10. Joh. 16.33. Col. 2.1•• 7. He is the peculiar proper good of his owne people Cant. 6.3. Jer. 23.6.

[Use. 2] Dote not therfore, on Creature-Beauty, which is b•••• perishing: The fashion of this world passeth away. Fa•••••• is deceitful, and beauty is a vain thing, Prov. 31.30. S••••∣mon, one of the wisest men that ever lived, had experien•• of the vanity of it; therfore take his advise: Lust not after womans beauty in thine heart, neither let her take thee wi•••• her eye-lids. Pro. 6.25.

[Use. 3] Hence let us be stirred up to adorne Christ and 〈◊〉〈◊〉 Gospel which we profess, with a beautifull unspotted co∣versation:

The blackness and deformities which are in ••he lives of professors, do•• cast a blot on the pretious Truths of Christ, and cause his name to be blasphemed, Rom. 2.24. Oh let us be careful to beautifie our pro∣fession, with a sutable conversation, such as becomes the Gospell, Phil. 1.27. That so we may give occasion to ••one to be offended with our beautifull amiable Lord and husband.

Againe: [Grace is poured into thy lips]

These words are applyed to Christ the Bridegroom, ••ho is the best spoken of any: he abounds in gratious ••ords, and his doctrine is full of light, life, and sweet∣ness: His Lips are like lilies, dropping sweet-smelling Myrrhe, Cant. 5.13. The people wondred at the gratious ••ords which came from him, Luk. 4.22. for he taught them ••s one having authority, and not as the Scribes, Matt. 7.••8, 29.

Grace is poured into Christs lips, or the word of grace 〈◊〉〈◊〉 in his mouth; he abounds in grace; he is full of grace; ••••at he might convey and communicate grace to us, Joh. 1.••6. Thus we may understand these words; and thence Observe,

That Christ by his gratious Doctrine,* 1.20 or the word of his ••••ace, doth not only discover to men their sin and misery, and ••e way of peace and Salvation; but he doth also Minister ••••ace and power to them, to accept of pardon and Reconci∣lation.

Herein Christ excels Moses; and the Gospel, the Law: ••. Cor. 3. the Law came by Moses, but grace and truth by ••hrist, Joh. 1.17. abundance of grace; he came, that we ••ight have life; yea, that we might have it abundantly. ••h. 10.10.

The Law commands, But gives not strength to per∣••••rm; kils, but makes not alive; shews us our disease, ••••t doth not apply the remedy; Is a Schoole-master to In∣••••ruct us, Gal. 3.24.* 1.21 but puts not a Spiritual capacity into 〈◊〉〈◊〉; no: this is performed only by the Spirit of Christ, in ••••e ministry of the Gospell: The Gospel only is the Do∣ctrine and word of grace: The Instrument of conveying ••••ace to poor sinners. The Reasons wherof are these that ••••dow.

[Reas. 1] First, Because that in this Ministry only Christ Cruci∣fied is displayed, Zach. 12.10. Joh. 12.32. Gal. 3.1.

[Reas. 2] Secondly, Because as grace is supernaturall, so 〈◊〉〈◊〉 conveyed in a way and by an Instrument supernatural and that is the Gospell: there are some footsteps of the Law or old covenant, but nothing of the Gospell in the heart of a Naturall man. A Christian is like Isaak, a child of promise, begotten by grace, beyond nature, Rom. ••.19. Gal. 4.28.

[Reas. 3] Is taken from those Titles which are attributed to the Gospell, beyond the Law; 'Tis expresly called the Mi∣nistration of the Spirit, life, and Glory, 2 Cor. 3.8, ••. Gal. 3.2. 1 Pet. 1.3, 22, 23, 25. Act. 10.44. The good wor•••• Heb. 6.5. a faithful saying, 1 Tim. 1.15. a good doctrine 1 Tim. 4.6. the word of life, Phil. 2.16. of Reconciliation 2 Cor. 5.19. the Gospel of peace, Eph. 2.17. Eph. 6.15. The Gospel of Salvation, and the word of Truth, Eph. 1.1••. Col. 1.15. The arm of God, Isa. 53.1. The savor of life 〈◊〉〈◊〉 life, 2 Cor. 2.16.

[Obj.] Yea, but the Spirit of God convinceth of sin, Joh. 16.••. and this is in the Ministry of the Law.

[Answ. 1] 'Tis one thing to be convinced of sin; yea to be ou•••• wardly sanctified and reformed; Heb. 10.29. Another thing to be inwardly converted, and effectually called There can be no true faith, love, humility, mortification without a Spirituall conviction, and discovery of Christ Righteousness, as well as a sense of sin: now this Righ∣teousness is not revealed in the Law, but in the Gospell Rom. 3.21. Rom. 10.6.

2. The Spirit of God in the Ministry of the Law, wo•••••• as a Spirit of Bondage; but in the Gospel only as a Spi•••• of adoption; Rom. 8.15. Gal. 4.6, 7. revealing to us God fatherly love in Christ, and so changing and turning o•••• hearts to him: Jer. 31.19. Ezek. 16.63. yet to the el•••••• the Lord blesseth and sanctifieth the terrors of the La•••• following the same with the manifestations of his gra•••• in the Gospel; and so in that respect legall conviction•• may be said to be a preparative to their conversion; 〈◊〉〈◊〉 as for others, notwithstanding their legall sorrowes a•••• terrors, yet they are far from true conversion.

[Reas. 4] Fourthly, Because the Gospel is the new covenant, one ••ranch or promise whereof is, that God will write his Law 〈◊〉〈◊〉 our hearts, Heb. 8.10. namely, the Law of faith, Rom. ••.27, whereby we come to be the Epistle of Christ: This ••riting of the Law in the heart being opposed to the ••riting of it in tables of stone, 2 Cor. 3.3. The Gospel is 〈◊〉〈◊〉 Transforming glasse, 2 Cor. 3.18. So is not the Law: in ••he Gospel, the grace that brings Salvation, Tit. 2.12. ••nd the righteousness of Christ from faith to faith, is re∣vealed, Rom. 1.16, 17. and by the promises of the Gospel ••ur hearts are purified, and we made partakers of the ••ivine nature; 2 Cor. 7.16. 1 Pet. 1.22, 25. 2 Pet. 1.4. Joh. ••7.17.

[Use. 1] First, Doth Christ by his Gratious doctrine communi∣cate grace to sinners? Oh then, thou graceless Soul, look ••p to him in the word and promise of Grace; he is full of Grace, grace is poured into his lips, that he might pour ••t out upon us, who by Nature are enemies to grace: he hath erected a throne of grace for sinners; whereon we may find grace to help in time of need, Heb. 4.16. he re∣ceived Spirituall gifts, even for the Rebellious, that the Lord God might dwell with them, Psa. 68.18. And when we our selves find an unspirituall ungratious frame of heart, as we often do; let us have recourse to God upon this Throne of grace.

[Use. 2] Secondly, It may Incourage and support the faithfull preachers of the Gospell. They cannot perswade the people to accept the Offer of grace, But Christ can: In the day of his power, when he lifts up a standard by his Spirit, They shall be willing, Psa. 110.3. The Gentiles shall Trust in him, Rom. 15.12. he is a quickning life-giving head and principle, 1 Cor. 15.45. Col. 2.19. and he gives grace in and by this despised Ministry. Let not the most powerfull Spirituall preacher imagine that he can work effectually upon his hearers, by the Spirituall vigor and inlargedness of his affections; he himself may have in∣timate Communion with the Lord, when it is not so with those that heare him: he cannot communicate grace to them, as Christ can; and yet he ought to imitate Christ, in declaring the word of grace with much spirituall vigor and zeal, and not in a cold, formal manner. Christ is able to work upon the most stubborn graceless heart, and he

ordinarily doth it by the ministry of weake men; that our Faith might not stand in the wisdom of men, but i•• the power of God, 1 Cor. 2.5. We have this Treasure i•• earthen vessels, that the excellency of the power might be of God, and not of us, 2 Cor. 4.7.

It followeth in the last place [Therfore God hath blessing thee for ever.]

Upon this designe the Father sent his Son, and for this very end, he hath blessed and exalted him, that he might inrich us with grace, and with Spirituall blessings Observe therefore,

That Christ in our nature is exalted by God,* 1.22 and furnished abundantly, with grace and power, and authority to doe our Souls good.

He hath power enough in his hands to make his word effectuall, and to give life to them that are dead in sin, Joh. 17.2. Because he liveth, we shall live also, Joh. 14.19. God hath blessed our Head Christ, that we who are his members might through him be blessed and made happy Eph. 1.3. God hath made that same Jesus that was Cruci∣fied, both Lord and Christ: who being exalted at his right-hand, sheddeth abroad the Holy Ghost, Act. 2.33, 36. and giveth repentance and remission of sins, Act. 5.31. Being the Author and finisher of Faith; the Captain o•• our Salvation, Heb. 12.2. Head over all things for the Church his body, Eph. 1.22.

[Use. 1] Let us seriously minde Gods designe and end in anoin∣ting Christ, and pouring out grace upon him; it was not for himselfe, but for us, Luk. 4.18, 43. that of his fulnes•• we might receive grace for grace, Joh. 1.16. that the water of Spirituall life and Consolation might flow unto us from him, as from a fountain or well-spring, Joh. 4.14. O there∣fore why shouldst thou be barren, dead, hearted, unfruit∣ful? Why shouldst thou starve in a Cooks shop? Ho every one that thirsteth, come ye to the waters, and he that hath no mony; come ye, buy and eat, yea come buy wine & milk without mony and without price, Isa. 55.1. Eat Oh friends, Drink, yea drink abundantly; be drunken with loves, as the word is, Cant. 5.1. He that beleeveth on Christ, out of his belly shall flow rivers of living water, Joh. 7.37, 38, 39. In

the wilderness, shall waters break out, and streames in the ••esert. In the thirsty Land shall be Springs of water, Isa. 35.6, 7.

[Use. 2] Admire the love of God in sending Christ, and furni∣••••ing him with Treasures of grace and with all Spirituall ••erfections, for the comfort and salvation of our souls. In his was manifested the love of God towards us, Joh. 3.16. •• Joh. 4.9, 10. Behold, what manner of love the Lord hath ••estowed upon us! we are poor, but Christ was rich for ••s; we are empty and naked, but he was filled and clothed ••ith riches of Glory for us; and he freely Emptied him∣self, and layd afide his glorious robes for a while, Phil. 2.••. and became poor, that he might make us rich, 2 Cor. ••.9.

Vers. 3. Gird thy sword upon thy thigh, O most mighty: with thy Glory and thy majesty.

In this verse, Christ (whose Kingdom was typified by Davids) appears as an undaunted, victorious Captain, ••r prince, having his sword girt by his side ready for bat∣tel, as being assured of victory, Exod. 32.27. 1 Sam. 25.13. He is also described, Isai. 63.1, 2, 3, 4, 5. as a Warrior red in his apparel, Travailing in the greatness of his strength: ••e Trampleth upon his enemies, and their blood is sprin∣••led upon his garments; being clothed with a vesture ••lipt in blood: out of his mouth goeth a sharp Sword, with which he smiteth the Nations, and ruleth them with a ••od of Iron, Rev. 19.13, 14, 15, 16.

[Quer.] If you aske what is meant by the Sword of Christ girt on his thigh:

[Answ.] 'Tis his powerfull victorious word, wherwith he sub∣••ueth his enemies, and bringeth down the mighty ones: This is called the Sword of the Spirit, Eph. 6.17. which cometh out of his mouth, Rev. 1.16. Hence we may ob∣serve,* 1.23

That Christs sword, with which he fights his battels, is so sharpe, and keen, that (though the minister be but weak,) yet ••f Christ himselfe draw out and brandish this Sword in the

greatness of his strength, none can withstand, but every 〈◊〉〈◊〉 shall fall under it, either for life or death, salvation or 〈◊〉〈◊〉 demnation. 2 Cor. 2.15, 16.

The stoutest man will languish and sink, when 〈◊〉〈◊〉 power of this sharp sword falls on him: he may be down the words of a man like himself, but there is 〈◊〉〈◊〉 standing before the sword of the Almighty. Matth. 21.••. If the Lord Jesus back the white horse, he shall go for conquering, and to conquer, Rev. 6.2. The Lord shall se•• the rod of thy strength out of Sion: Rule thou in the mi•• of thine enemies. The Lord at thy right hand shall str•••• thorow Kings in the day of his wrath, Psal. 110.2, 5, Our weapons are mighty through God, for pulling do•• strong-holds, 2 Cor. 10.4, 5. The Word is quick and pow∣erful, sharper then any two-edged sword, &c. Heb. 4.12.

[Ʋse 1] First then, this informs us that the Scripture or Wo•••• of Christ is not a dead letter, but a sharp sword: If 〈◊〉〈◊〉 make not alive, it will kill: now that which is dead it sel•• cannot kill another. As the rain doth accomplish that 〈◊〉〈◊〉 which it is sent; so shall my Word, (saith the Lord) Isai. ••.10, 11. Nor is this Word in it self to be abstractively com∣dered, as separated from the Spirit; for then it should b•• humane, not a divine testimony; a weak, not a powerful Word: but it is powerful, Heb. 4.12. whether we ha•••• spiritual experience of the power of it or no. The Sun•••• full of light, though a blinde man cannot see it. A sha•••• sword is of a cutting nature, though the dead man be i•••• sensible of it. So 'tis here.

[Use 2] Secondly, Pray that God would gird his sword by h•••• side, and send forth his Word with power, that it ma•••• pierce, ransack, and wound the rotten hearts and consci∣ences of men, and discover to them that core of Corrup∣tion which lies at the bottom; the heart being deceitful a∣bove all things, and desperately wicked, Jer. 17.9. Oh that this sword of the Spirit, this sharp and powerful sword might (whilst you read or hear this Word) meet wi•••• your secret corruption, pride and hypocrisie, and disco∣ver and anatomize your hearts to you, that you ma•• loath your selves, whom you have loved too much. 〈◊〉〈◊〉 the Lord whet and sharpen this sword, it shall do 〈◊〉〈◊〉 Repent, or else I will come to thee quickly, and will fight against thee with the sword of my mouth, (saith the Lord to Pergamos) Rev. 2.16.

[Ʋse 3] Thirdly, Since Christ hath such a sharp victorious ••ord, we may be confident that he will be too hard for 〈◊〉〈◊〉 enemies in the end, yea the most potent of them, ••ough he bear with them long. God and man are an ••equal match. If this sharp sword cut not off the lusts 〈◊〉〈◊〉 men, it will rise up in judgement against their souls. ••••ose mine enemies that would not that I should reign ••er them, bring hither, and slay them before my face, ••••ke 19.27. he shall smite the earth with the rod of his ••outh, and with the breath of his lips shall he slay the ••cked, Isa. 11.4. The Lord will come with a flaming ••ord, in flaming fire to take vengeance on them that ••ow him not, and that obey not the Gospel. 2 Thess. 1.8. ••••e Joh. 3.19. Heb. 2.2, 3. Heb. 12.25.

It followeth, [O most mighty] or, O mighty One; or, Champion: this is one of Christs titles, Isa. 9.6. Hence note,

That Christ is the mighty One,* 1.24 who is sufficiently able to do ••d execute whatsoever he promiseth or threatneth. He is ••ehovah, that giveth a being to his Word: compare Gen. 6.13. Gen. 18.1. Gen. 32.1. Hos. 12.6. Exod. 3.5. Josh. ••.2. Zech. 2.12. Zech. 3.1, 2.

If he speak the word, it shall be done: help is laid up∣on one that is mighty, Psal. 89.19. he speaketh in righteous∣ness, and is mighty to save, Isa. 63.1. mighty in deed and in ••ord, before God and all the people, Luke 24.19.* 1.25

It was necessary he should be the mighty Champion, for these Reasons:

[Reas. 1] First, That he might fully compensate, and satisfie the ••••stice of the mighty God, for sin; which a meer creature ••ould not do, but onely his Blood who was the mighty God, Acts 20.28.

[Reas. 2] Secondly, That he might be supported, and not sink under his unparallel'd sufferings and agonies; having ••one on earth to assist him; his country-men, disciples, ••nd relations, either deserting, or being not able to help him. Isa. 63.5.

[Reas. 3] Thirdly, Because he was to overcome and conquer ••trong and mighty enemies, the World, Sin, Satan, Death, ••nd all the powers of hell and darkness. Joh. 16.33.

Heb. 2.14. Col. 2.15. 1 Joh. 3.8. This argueth him to be mighty, the Almighty One.

[Reas. 4] Fourthly, Because he was to impetrate and procure us great and glorious blessings; which none could but the mighty God. 1 Thess. 5.9. Eph. 1.3, 14. Heb. 19, 20.

[Use. 1] To apply this: Is Christ the mighty One, that d•• out his sharp sword against his and our enemies? Let then learn to imitate him, in maintaining a continual 〈◊〉〈◊〉 against the devil and his party, till they be utterly 〈◊〉〈◊〉 dued, and brought under our feet; which is promi•••• Rom. 16.20. And that we may fight it out victoriously us put on the whole Armour of God; for we wrestle against flesh and blood, but against principalities powers, Eph. 6.11, 12. All true believers are souldie•••• Christs camp: they all hold swords, being expert in 〈◊〉〈◊〉 every man hath his sword upon his thigh, Cant. 3.8. 〈◊〉〈◊〉 lowing their victorious captain, Heb. 12.2, 3.

[Use. 2] Secondly, Christ being the mighty One, we should the sense of our own weakness and inability, have 〈◊〉〈◊〉 course to him, before whom all our enemies shall be ••••∣tered as dust before the winde, Psal. 18.42. and in wh•• we are more then conquerors, Rom. 8.37. When we 〈◊〉〈◊〉 with strong and mighty corruptions, which like the 〈◊〉〈◊〉 of Zeruiah are too strong for us; and with great and 〈◊〉〈◊〉 ficult duties and sufferings, which we cannot perform 〈◊〉〈◊〉 undergo, by inherent strength: let us be strong in 〈◊〉〈◊〉 Lord, and remember that his mighty power is engag•• for us, Eph. 6.10. and that when we are weak in 〈◊〉〈◊〉 selves, then are we strong in him, 2 Cor. 12.9, 10. 〈◊〉〈◊〉 worketh mightily and effectually in us, Col. 1.29. Eph. 1.•••• 2 Cor. 13.3. Gal. 2.8. I can do all things (saith the Apo∣stle) through Christ which strengthneth me, Phil. 4.13.

Again, [With thy glory and thy majestie] or, with thy glo∣rious majestie. Christ is the King or Lord of Glory, P•••• 24.7, 10. Joh. 17.5. 1 Cor. 2.8. who is decked with maje•••• and excellencie, and arayed with glory and beauty, 〈◊〉〈◊〉 40.10. Psal. 104.1. the whole earth is full of his glo•••• Num. 14.21.

Observe hence,* 1.26

••at those persons to whom Christ is spiritually revealed, ••hold the power, and majestie, and glory of his Godhead, ••eir salvation.

••hrist sheweth himself in magnificent and stately e∣••age, as a mighty glorious Monarch: The spiritual ••stian eyes him, not onely in a state of humiliation, that is not to be neglected, or laid aside in the exer∣of our faith) but also in his Majestie and glorious ••raignty. Through the veil of the humanity or flesh ••hrist, he beholds the glory of the Divinity, Heb. 10. We beheld his glory, as the glory of the onely Begot∣of the Father. No man hath seen God at any time, onely begotten Son which is in the bosom of the Father, •• revealed him. Joh. 1.14, 18. 2 Cor. 4.6.* 1.27

Hence we may draw four or five practical Infe∣rences:

[Infer. 1] First, That we ought not to terminate our faith and ••••e in and upon the humane nature of Christ. This ••••e to know him after the flesh, 2 Cor. 5.16. nor will 〈◊〉〈◊〉 foundation support the weight of the building, but ••••re to ascend higher, and cast our anchor upon that ••••ch is within the veil, that it may be sure and stedfast, 〈◊〉〈◊〉. 6.19. God was in Christ reconciling us, 2 Cor. 5.19. 〈◊〉〈◊〉 offered up himself in the eternal Spirit, Heb. 9.14. ••••s was that which dignified his Cross and Sufferings: 〈◊〉〈◊〉 was put to death in weakness, but raised in power. ••••••im we believe in God, who raised him up, and gave 〈◊〉〈◊〉 glory, that our faith and hope might be in God, 1 Pet. ••.1. Our life is hid with Christ in God, Col. 3.3.

[Infer. 2] Secondly, We may infer that there are riches of glory ••he mystery of Christ. Without controversie, great is 〈◊〉〈◊〉 mystery of godliness, God manifested in the flesh, ••im. 3.16. The Lord maketh known to his Saints what ••he riches of the glory of this Mystery, which is Christ ••ou the hope of glory, Col. 1.27. These riches of glo∣•••• ••hould make us contemn and set at naught the riches 〈◊〉〈◊〉 glory of the world. The more we live upon the one, 〈◊〉〈◊〉 less we shall minde the other.

[Infer. 3] Thirdly, That 'tis our duty to eye Christ in the glory 〈◊〉〈◊〉 majestie of his ascension from his state of abasement

on earth. David's going up with the Ark from the 〈◊〉〈◊〉 of Obed-Edom, to Sion, with joy and shouting, a 〈◊〉〈◊〉 did but shadow forth Christ's glorious ascension: he 〈◊〉〈◊〉 descended to take our nature, is now ascended, and e••••∣ed in glory and majestie above his and our enemies. 〈◊〉〈◊〉 4.10. Psal. 68.18. and we sit together with him in hea∣venly places, Eph. 2.6.

[Infer. 4] Fourthly, Hence those Christians may draw com•••••• who have not the riches and glory of this world, but 〈◊〉〈◊〉 poor and despicable. What then? you have a Head 〈◊〉〈◊〉 Husband who is decked with majestie and glory: an•••• David said in another case, Seemeth it a small ma•••• unto you, to be the Spouse of such a glorious Husband Oh do not repine, for your lot is fallen in pleasant ••••••∣ces, you have a goodly heritage, Psal. 16.6. and let 〈◊〉〈◊〉 take heed how they despise those whom the Lord of 〈◊〉〈◊〉 hath owned, be they never so mean and obscure in 〈◊〉〈◊〉 world.

[Infer. 5] Lastly, The majestie and glory of Christ should 〈◊〉〈◊〉 forth brightly in our conversation, so as to dazle 〈◊〉〈◊〉 convince the world, Matth. 5.16. Phil. 2.15, 16. T•••• is much majestie in holiness: were we more holy, wa••••∣ful, heavenly minded, our conversation would dart f•••••• more majestie and glory. Communion with the Lor•••• glory, puts a lustre upon the spirit and conversation 〈◊〉〈◊〉 man: but alas, this is much wanting. The time was, 〈◊〉〈◊〉 a profane wretch could not stand before a godly man, ••••∣ving much of the Spirit of glory resting upon him, 1 〈◊〉〈◊〉 4.14. but now, there is such a slight, self-seeking, an••••∣tious, carnal, worldly spirit among us, that there se•••• to be little or no difference between the Saints and 〈◊〉〈◊〉 men of the world. Where there is most holiness, th•••• is most majestie. They are put together, Dan. 8.24. 〈◊〉〈◊〉 mighty and the holy people.

Vers 4. And in thy majestie ride prosperously, because of truth, and meekness, and righ∣teousness; and thy right hand shall teach thee terrible things.

The Allegory is here further carried on; the Spirit of 〈◊〉〈◊〉 alluding to a Prince riding triumphantly in his Cha∣••••••, as it was the manner of the Romans and other Na∣••••••s: by which the Scripture illustrates the Victories 〈◊〉〈◊〉 Triumphs of Christ, who led Captivity captive, Psal. ••••18. Eph. 4.8.

1. Christ is the Prince that rideth in this Chariot.

2. The Spirit and Word of God, are the guides to 〈◊〉〈◊〉 Chariot.

3. The horses are four: 1. Majestie, 2. Truth, 3. Meek∣ness, 4. Righteousness.

Christ riding in his triumphant chariot, is not attended ••••••h worldly vain pomp and gallantry; but with Truth, ••••••ekness, and Righteousness.

[In thy Majestie ride prosperously] Or, Prosper thou be∣••••••se of truth. Ainsworth reads it, In thy comely honor ••••••sper, ride on, Word of truth.

The Gospel, or Word of truth, as 'tis called, Eph. 1.13. 〈◊〉〈◊〉. 1.4. Joh. 17.17. is the white horse, on which Christ 〈◊〉〈◊〉 prosperously and successfully, Rev. 6.2. Rev. 19.11.* 1.28

Hence observe,

That the wheels of Christs chariot, in which he rides when 〈◊〉〈◊〉 goes forth to conquer his enemies, are majestie, truth, meek∣••••••s, and righteousness. These are displayed in the ••••eaching of the Gospel, as the attendants of our victo∣••••us Champion.

First, Majestie attends him. The Lord reigneth, * 1.29 and 〈◊〉〈◊〉 clothed with majestie, Psal. 93.1. When the beauty and ••••ory of the person and offices of Christ are held forth 〈◊〉〈◊〉 the language of the holy Ghost, 1 Cor. 2.13. Oh what majestie is there in such a Ministery! Honour and Ma∣••••stie are laid on Christ, whose type King David was, Psal. ••.5. The voice of the Lord in his word and works, is ••••werful, and full of Majestie, Psal. 29.4. and he maketh

known to the sons of men the glorious majestie of his King∣dom, Psal. 145.10, 11, 12, 13.

Secondly, * 1.30 Truth waits on him. The Lord is true 〈◊〉〈◊〉 his sayings, and in all his works. There is 1. The 〈◊〉〈◊〉 of his Essence. 2. The truth of his Word. 3. The 〈◊〉〈◊〉 of his Operations. He is Truth it self, the knowl•••••• whereof makes us free, Joh. 8.32. His Gospel is empha∣tically the word of Truth, Col. 1.5. 1 Tim. 1.15. His ••••∣rit is the Spirit of Truth, Joh. 14.17. And all the pre∣ses are true, yea and amen in him, 2 Cor. 1.20.

Thirdly, * 1.31 Meckness accompanies him. Though 〈◊〉〈◊〉 King be full of majestie, being the Lion of the Tribe Judah, Rev. 5.5. yet withal, he is full of Meekness, meek as a Lamb: Isa. 53.7. Behold, thy King comen•••• thee meek, riding on an ass, Matth. 21.5. His Word 〈◊〉〈◊〉 be taught with meckness, 2 Tim. 2.25. and to be recei•••••• with meekness, Jam. 3.21. And we are to learn of 〈◊〉〈◊〉 who is meek and lowly, Matth. 11.31. His meekness gentleness appeareth, in his offering mercy, pardon 〈◊〉〈◊〉 peace to the greatest rebels, who have stood it out 〈◊〉〈◊〉 against him. You will say, He is a meek and ge•••••••• Prince indeed, who inviteth and receiveth to mercy 〈◊〉〈◊〉 most desperate rebelt. Such a Prince is Christ.

Fourthly, * 1.32 Christ rideth in Justice, or in meekness Justice; Justice being meekly administred in his kingdom which consists in righteousness, &c. Rom. 14.17. & whe•••• Justice and mercy meet, and kiss each other, Psal. 85.•••• Christ is King of Justice, and King of peace, Heb. 7.•••• And in his Gospel, the justice of God without the La•• revealed through a Mediator, for the pardon and justifi∣cation of sinners, Rom. 3.21. So that here is meekness justice, or justice tempered with mercy.

[Ʋse.] Let us therefore chearfully meet our King (who is 〈◊〉〈◊〉 our Saviour) riding in his chariot, attended with truth and meekness of justice, for our peace and salvation. Prince that comes riding in his chariot meekly, and graci∣ously, to visit his poor subjects, how doth it engage th•••• hearts to him? Oh what will not they do for such Prince? If Christ finde not entertainment in this equi∣page with you, he will come to you in unspeakable ••••∣rour; as it followeth: Thy right hand shall teach 〈◊〉〈◊〉

••••••ble things. Now he comes in majestie and justice, ac∣•••••••• panied with meekness: but he will shortly appear in ••••••••estie and justice, accompanied with wrath and ven∣geance: Matth. 3.7. Rom. 2.5. 2 Thess. 1.8. Jude 7. when ••••••y will say to the mountains and rocks, Fall on us, and 〈◊〉〈◊〉 us from the face of him that sitteth on the throne, 〈◊〉〈◊〉 from the wrath of the Lamb: for the great day of 〈◊〉〈◊〉 wrath is come, and who shall be able to stand? Rev. 6.〈◊〉〈◊〉 17.

[Use. 2] Secondly, 'Tis for our comfort and support, that how∣ever the Rulers of the world are or may be false, unjust, ••••el, tyrannical towards their subjects; yet Christ, who King of Nations and Saints, rideth in his chariot, at∣tended with meekness, truth, and justice. Let us look ••••his King more: as for men, they are but a lye and va∣••••, Psal. 62.9. He that is now attended with meekness 〈◊〉〈◊〉 justice, will put forth his Majestie in the nations of 〈◊〉〈◊〉 world, and dash the wicked powers thereof in pieces, 〈◊〉〈◊〉 will advance his own Kingdom, whereof there shall no end, Dan. 2.44. The people of God may well ex∣•••••• a more righteous Government then is in the ••••••ld.

[Ʋse. 3] Thirdly, It may inform us, that the happiness and pro∣sperity of a Nation consists not in a multitude of horses, ••••••s, &c. Psal. 33.16, 17. Nor doth outward pomp and 〈◊〉〈◊〉 at Titles put a true majestie upon Governours; but ••••••ir ruling in the fear of the Lord, 2 Sam. 23.3. and go∣verning the people with truth, meekness, and justice, (as ••••••rist doth:) this is that which will render their Go∣vernment truly majestical and glorious. They that ride meekness, truth and justice, ride prosperously: but as others, that ride in cruelty, rigour, and injustice, they ••••ll not prosper.

[In thy majestie ride prosperously:] Or, as it is varyed 〈◊〉〈◊〉 in the margin, Ride thou, prosper thou.

Hence note,

That whensoever Christ rideth,* 1.33 he rideth a prosperous jour∣••••••. He doth not beat the air, or labour in vain; but ••••••h fully execute and perform the work for which he ••••ne, and which the Father gave him to do, Joh. 17.4. 〈◊〉〈◊〉 that the Father gave him, shall come to him, Job. 6.37.

We often take journeys and do works to little ••••∣pose: but 'tis not so with Christ, who ordereth hi•••• fairs in wisdom, and manageth them with power; w•••••• wonderful in counsel, and excellent in working, Isa. 2••••. His word shall prosper in the thing whereto the send•••• Isa. 55.11. In that Dialogue between the Father and Son, Isai. 49.4. Christ saith he hath laboured in vain, spent his strength for nought: yet the Father tells that he shall be for a light to the Gentiles, and for ••••∣vation unto the ends of the earth, vers. 6. He shall his seed, and the pleasure of the Lord shall prosper in hand. He shall see of the travel of his soul, and shall satisfied. Isa. 53.10, 11.

Hence there will arise two Corollaries:

[Corol. 1] First, That Christs work, both in the Church, and the world, shall go on, be the Instruments never so 〈◊〉〈◊〉 or inconsiderable. Not by might, nor by power, but my Spirit, (saith the Lord of hosts) Zech. 4.6. If th•• be but twelve poor disciples, fisher-men and mechanic (as they are called) yet if Christ go along with th•••• they shall conquer nations, and do great things, Rev•••••• Therefore let us not despise the day of small things, those weak ones whom the Lord employs in his w•••••• Weak things shall confound the strong; things that not, shall confound things that are, 1 Cor. 1.27, 28. W•••• ever they be that Christ employeth in his Army, whe•••• Rational, Sensitive, or Inanimate creatures; yet 〈◊〉〈◊〉 be their Captain and Leader, they shall prevail.

[Corol. 2] Secondly, There is no counsel against the Lord, P•••••• 21.30. If men and devils associate, they shall be bro•••••• in pieces, Isai. 8.9, 10. The counsel of the Lord 〈◊〉〈◊〉 stand, Acts 5.39. No weapon formed against him and Church shall prosper, Isa. 54.17. Christ rideth prosper•••• and therefore they that ride and act against him, 〈◊〉〈◊〉 needs miscarry; or if they seem to prosper for a whi•••• a wicked course, as sometimes they do, Jer. 12.1. Jer. 5.••. Eccl. 8.14. Eccl. 9.3. yet it is in greater judgement to th•••• and their end (if they persist) will be destruction.

We may further observe,

That though Christ can bring about his designes,* 1.34 without our deavours; yet he will have his people pray to him.

The words are set down prayer-wise; Ride thou, pro∣••••er thou: Let thy kingdom come, &c. 'Tis true, God ••••ll do great things for his people in the last days; but ••••t he will be sought unto by them, Ezck. 36.37. This is ••••t their burthen, but their priviledge.

To induce us hereunto, let us improve these three Mo∣tives:

[Motive. 1] First, This hath been usually God's way and method 〈◊〉〈◊〉 dispensing his mercy; and accordingly, the Saints ••••th in the Old and New Testament have sought unto ••••••m. When Daniel understood that the time of the churches deliverance drew near, it was so far from taking ••••m off, that it engaged his heart to be more earnest with ••••od in prayer, Dan. 9.2. As God had decreed their de∣liverance, so he had decreed that they should pray to ••••••m. Other Instances might be given.

[Motive. 2] Secondly, 'Tis a symptome of approaching glory to the church, when God raiseth up in his people a mighty spi∣•••••• of faith and prayer; when they will not let him alone, 〈◊〉〈◊〉 he speaketh to Moses, Exod. 32.10. but by faith com∣mand him, (a word which he himself is pleased to use) Isai. 45.11. hanging continually on their Fathers bosome, 〈◊〉〈◊〉 that they will take no denial from him, Luke 18.5. 〈◊〉〈◊〉 woman, great is thy faith; be it unto thee as thou ••••lt, Matth. 15.28.

[Motive. 3] Thirdly, The more importunate we have been for mer∣••••s, the more love we shall see, and the more sweetness 〈◊〉〈◊〉 shall taste in them, or rather, in the God and Foun∣••••n of them, when they come to us. We prize those ••••••ings most, which we have long prayed and waited for; ••••••d in the sense thereof, our hearts are enlarged towards ••••••d in thankfulness. I love the Lord, because he hath ••••••ard my prayer, Psal. 116.1, 2. Call on me in the day of trouble, I will deliver thee, and thou shalt glorifie me, Psal. ••••.16.

[Ʋse. 1] It reproveth our sluggishness and backwardness, and the ••••mality and coldness of our prayers. We should be

earnest, fervent, and importunate with the Lord at th•• throne of grace, that his Kingdom may come in majestie and glory; That the remainder of the Vials of his wrath may be poured out: That he would subdue inward a•••• outward enemies: That he would put down all power and authority which is contrary to him, 1 Cor. 15.24, 〈◊〉〈◊〉 and take the sole dominion both external and internal to himself. We should never hold our peace day no•• night, nor should we give him rest, till he establish and make Jerusalem a praise in the earth, Isa. 62.6, 7. Pra•••• for the peace of Jerusalem, all ye that love her, Psal. 122.6. and observe Gods answers to your prayers.

[Ʋse. 2] Secondly, By way of caution; let us not think that 〈◊〉〈◊〉 can change God, or draw him down to us by our pray∣ers: no, no; the change is in the creature, not in God our hearts are drawn up to him, but his heart is no•• drawn or engaged to us, by any temporary acts or per∣formances of ours. The shore is not brought to the Bo•••• but the Boat to the Shore: God wills a change in us but there is no change in his will.

Again, [And thy right hand shall teach thee; or, let 〈◊〉〈◊〉 teach thee, terrible things.

Hence observe,

That Christ,* 1.35 when he rideth triumphantly in advancing his Kingdom upon the stage of this world, will do terrible things by the power of his Godhead, (the right hand being the em∣bleme of strength and authority, Psal. 110.1. 2 Kings 2.19 Exod. 15.6.) such things as will make his enemies tremble and his friends admire and adore him.

The day of the Lord shall be upon every one that 〈◊〉〈◊〉 proud and lofty, and upon every one that is lifted up and he shall be brought lowe: and the wicked shall hid•• themselves in holes and caves, for fear of the Lord, and for the glory of his majestie, when he ariseth to sha•••• terribly the earth: Isai. 2.11, 12, 19. The right hand o•• the Lord doth valiantly, and will be exalted, Psal. 118.15, 16.

[Reas. 1] The first Reason is, because the judgements or plague of God upon the second Beast, or man of sin, with his adherents, who by specious pretences do what they can to rob Christ of his kingdom and glory, will be the

sharpest and most dreadful of any that have yet been. ••he Lord did terribly shake the earth, when he judged ••••e first Beast, and shattered the Romane Empire to pie∣••••s; but in judging the second Beast, and breaking in ••••ces the Papal Empire, he will be more terrible: and ••••ose Vials which yet remain to be poured out, will have ••••ost of the wrath of God in them. Behold, the terri∣ble day of God cometh, which shall burn as an oven; ••••d all the proud, yea, and all that do wickedly, shall be 〈◊〉〈◊〉 stubble before him, Mal. 4.1. When God avengeth ••••e blood of his Saints and Martyrs, (the voice of whose ••••od and prayers cries mightily to him, Rev. 5.8. Rev. 6.10. Rev. 8.4, 5, 6.) and when the vengeance of the ••••mple is declared in Sion, Jer. 50.15, 28. then will the ••••rd strike thorow the sides of Princes, Psal. 110.5. and ••••ak to them in his wrath, and vex them in his sore dis∣••••asure, Psal. 2.5. The providences of God have been ••••pendious and terrible in our days: but they will yet 〈◊〉〈◊〉 more terrible, as the Lord goes on to destroy the king∣dom of the Beast.

[Reas. 2] Secondly, Christ will do terrible things, in shaking and ••••aking the Kingdoms of this world, that he may bring 〈◊〉〈◊〉 and settle his own Kingdom, which cannot be shaken. 〈◊〉〈◊〉 will shake heaven and earth, and the nations thereof, ••••at he may be the desire of the nations, Hag. 2.6. Heb. ••.26, 27. and acknowledged their governour, Psal. 22.••••. There is so much dross and corruption both in Ci∣•••••• and Religious administrations, Isa. 1.25. that in ••••king out this corruption, and introducing pure and ••••••hteous administrations, the Lord will do terrible ••••••ngs. Thus he doth also, when he shakes and converts 〈◊〉〈◊〉 heart of a particular sinner.

[Ʋse.] Let not Christians stumble or be offended with the dis∣pensations of the Lord, though they be terrible and ••••adful to the world, and to flesh and blood. Blessed 〈◊〉〈◊〉 they (saith Christ) that are not offended with me, ••••tth. 7.6. Neither with my word, nor with my works. ••••s his right hand that teacheth these terrible things; 〈◊〉〈◊〉 therefore they must needs be just and righteous, ••••••wever mans Reason judge of them) for his right ••••••d is full of righteousness, Psal. 48.10. Would you

not have the works and administrations of Christ terri∣ble to you? Oh then, submit meekly to his Scepter: con∣form your wills to his, and separate from the Whore a•• all her pollutions, lest you partake with her of her plag•• Rev. 18.4. Oh that we may be found doing the will the Lord when he appeareth! Blessed is that faithful se∣vant which shall be found so doing, Matth. 25.46.

Vers. 5. Thine arrows are sharp in the heart the Kings enemies; whereby the people fo∣under thee.

In this verse, the powerful success and effects of Christ kingdom are further represented, and he described a•• Warriour or Archer, having his Bowe and arrows rea•• bent and prepared to shoot at his enemies. This m•• refer to the last times, when he will execute his fi•••• wrath upon the Antichristian party, who are the great enemies to his Kingly office and prerogative. But thou he meet with strong opposition in setting up his Kingdom and that from several parties and Interests, all con••∣tring in opposing his Interest; yet shall he prevail. The people shall fall under him. Yet for all this, and in desp•••••• of them all, have I set my King upon my holy hill of S•••• Psal. 2.6.

In the first place, we may no••e,* 1.36

That Christ and his instruments, who endeavour to propa∣gate and advance his Kingdom, will meet with great ene∣mies, and much opposition.

Who art thou, O great mountain, before Zeru••ba•••• Zech. 4.7.* 1.37 Temple-work is not carried on, but with m•• difficulty and opposition. Our King Christ hath his ene∣mies, and they are of two sorts.

First,* 1.38 His open enemies, that will even dare him to face; whose malice and cruelty against him and his 〈◊〉〈◊〉 Lambs, appear in their very foreheads. Such were ••••∣tiochus Epiphanes, and many of the Romane Emperor who were the first bloody Beast mentioned Rev. 13.••. whom the devil raised up against Christ and his Sain.

Secondly,* 1.39 Christ hath his secret underhand-enemies.

who whilst they profess love and subjection to him, do what they can in a subtil manner to supplant his People, Truth and Interest. This is the nature of the second Beast which cometh out of the earth, and hath two horns like a Lamb, Rev. 13 11. who with his adherents pretend to be of a Lamb-like disposition, humble, meek, innocent, and mortified souls; and to do what they do, for the glory of Christ, for holy Church, for Ʋniformity, and a∣gainst Errour, Schism, &c. Now these secret subtil ene∣mies, are the most dangerous. Such be those among us, who have fine smoothe language, but yet they will not have Christ to reign in righteousness, lest their Diana or worldly interest go down. Oh, this self-interest makes ••nen to be at enmity with the glorious designe of Christ.

Hence let us draw two Corollaries.

[Corol. 1] First, The Lords faithful ones, who are employed in his work, should not despond, though they meet with ma∣ny Tobiahs and Sanballats, crafty and subtil, and withal strong and potent enemies, who would cause the work to cease: They are not so much our enemies, as the ene∣mies of our King; and the greater, and stronger, and more subtil they be, the more it maketh for the glory of Christ to disappoint them: as when Caesar overcame Pompey, that great and prudent Captain, it did exceed∣ingly increase his fame and honour in the world. The work of the Temple must and shall be finished, to the ter∣rour of our enemies, Nehem. 6.16. For it is the work of God, and not of man.

[Corol. 2] Secondly, This discovers the corruption and malice of the heart of man. Well might the Apostle say, that the wisdom of the flesh is enmity against God, Rom. 8.7. If Christ set but up his Kingdom, and reign in truth and righteousness, then Heathens, Papists, Turks, Gog and Ma∣gog, Formal Protestants, loose Opinionists, self-seeking Christians, all of them will joyn with Satan, and the pow∣ers of darkness, in opposing this blessed Kingdom. He∣rod and Pilate will shake hands and be friends, against the holy Childe Jesus, Luk. 23.12. Acts 4.27.

Again, whereas they are said to be the Kings Ene∣mies;

Observe,

That to be an enemy to Christ in his kingly office and digni∣ty,* 1.40 doth exceedingly provoke the Lord to wrath.

[Use.] What cause, then, have we to bewail before the Lord the present posture of the inhabitants of these Nation who will not have the Lord to reign over them, and govern them by his Laws? Nay, are there not many th•••• pretend to much acquaintance with Christ, who yet 〈◊〉〈◊〉 far enough from submitting to him in his Kingly Office so as to let him wholly dispose of their outward honour dignities, and concernments for his glory? they seem trust him with their souls; but alas, in the management of outward and civil things and employments, they ha•• recourse chiefly to their own wit, policie, invention, as the kingdom of Christ had nothing to do therewith.

Let us go on: [Thine arrows are sharp:] (That is) the Word of thy Kingdom, which is sharper then any two edged sword, piercing even to the dividing asunder soul and spirit, Heb. 4.12. The words and judgment of God are his Arrows: so Psal. 64.4. Deut. 32.1 whereby he woundeth and destroyeth the kingdom Sin, Satan, and Antichrist; and subdueth the nation of the world to himself. See Rev. 19.15.

Observe therefore,

That Christ, the King of kings,* 1.41 and Lord of lords, (as is stiled, Rev. 17.14. Rev. 19.16.) is a most excellent arc•••• who hits the mark whensoever he shooteth, Rev. 6.2, 3.

There is no standing before him, if he bend his bow•• and shoot the arrows of his wrath: The people shall fa•••• under him. The ten horns which are ten Kings, Rev. 1.14. shall make war against the Lamb; but he shall over come them, though there be but a few faithful and chose ones with him: and for the implacable enemies of the Church, they shall be slain with the sword of him the sits upon the horse; which sword proceedeth out of 〈◊〉〈◊〉 mouth, Rev. 19.21.

Again, [Thine arrows are sharp in the heart of the King•••••• enemies] Other Archers can onely wound the bo••••

but Christ, who is King of Spirits, Numb. 16.22. pier∣ceth the heart with his arrows.

Hence observe,

That such as draw not near to Christ with their hearts and spirits,* 1.42 he both can and will send the sharp and keen arrows of his wrath into their consciences: So that they shall be forced to fall under him, and bow down before him, Psal. 2.9. The arrows of the Lord are like the swords of Saul and Jonathan, which did execution, and returned not empty, 2 Sam. 1.22. His bowe of steel shall strike his enemies thorow: The glistring sword cometh out of their gall, and terrors are upon them, Job 20.24, 25.

The civil Magistrate commands onely the outward man, and the things relating thereto. But Christ being God as well as man, searcheth the hearts, and weigheth the spirits of men, Joh. 2.25. Prov. 16.2.* 1.43 He is the great King, the supreme Magistrate, before whom the hearts and inward parts of men are anatomized and cut up: yea, all things are naked and opened unto the eyes of him, with whom we have to do, Heb. 4.12, 13. This King doth specially regard the spirits of men, as is demonstrated in the following particulars.

First, He chiefly requires heart-worship,* 1.44 and spirit-service and obedience; without which, bodily worship profiteth not, 1 Tim. 4.8. he will be worshipped in spirit, Joh. 4.24. Phil. 3.3. Not after the oldness of the letter, but after the newness of the spirit, Rom. 7.6.

Secondly, By and from him,* 1.45 we have spiritual and soul-blessings, which are the choicest blessings, Eph. 1.3. The heart is comforted, Hos. 2.14. and the inward man strengthned, by and through him, Eph. 3.16, 7. he hath communion especially with the spirits of his people, 2 Tim. 4.22. None can speak peace to the broken heart, but he: Isa. 61.1. nor will the wounded soul be at rest, till he creale the fruit of the lips peace, peace, Isa. 57.19.* 1.46

Thirdly, He exerciseth his subjects in a spiritual warfare, and furnisheth them with spiritual weapons and armour, to guard and fortifie their spirits, Eph. 6.11, &c.

Fourthly, Spirit-defilements, and heart-pollutions,* 1.47 as secret atheism, pride, self-love, heresie, idolatry, unbelief, hypocrisie, vain thoughts, and contemplative wicked∣ness,

are most abominable and loathsom to this spiritual King, as appears in the dreadful fall of the evil Ange•• 〈◊〉〈◊〉 who are not corporal, but spiritual wickednesses, Eph. 6.1•• There is not onely the filthiness of the flesh, but also 〈◊〉〈◊〉 filthiness of the spirit, 2 Cor. 7.1.

Fifthly,* 1.48 He giveth up obstinate sinners to spiritual judgements and delusions, Isa. 6.9. Rom. 1.24. as name∣ly, hardness of heart, blindness of minde, searedness 〈◊〉〈◊〉 conscience, 1 Tim. 4.2.

If men imprison the light, and hold the truth in u•••••• righteousness, Rom. 1.18. and receive not the Gospel 〈◊〉〈◊〉 love, 2 Thess. 2.11, 12. the Lord will send forth an ev•••••• spirit, which shall possess them, 1 King. 22.21, 22, 23. The Law of God, which is holy and spiritual, Rom 7.12, 〈◊〉〈◊〉 (and which is not abolished, but established in and 〈◊〉〈◊〉 Christ, Rom. 3.31.) doth, 1. Not onely condemn out∣ward gross acts, but inward lust and concupiscenc••. 2. It requires not onely outward, but also (and th•••• chiefly) inward, heart-righteousness and holiness. And 3. It inflicts not onely torments upon the body, b•••• scourgeth and lasheth the spirit and inward man, and the sometimes of the elect themselves, at least to their s•••••••• and feeling; the sharp arrows of the Lord stick fast 〈◊〉〈◊〉 them, Job 6.4. Psal. 38.2, 3. If the Lord pour but a d•••••••• of wrath into the conscience, it will cause more angui•••• and horrour then all outward afflictions; witness po•••••••• Spira, and others. If thy wrath (O Lord) be but kindle a little, blessed are they that put their trust in thee, Psal. 2.12.

[Use. 1] First, then, Let this be a warning to the hypocrite, wh•••••• brings before the Lord onely a lip-worship, when 〈◊〉〈◊〉 heart is far from him. Assure thy self, O hypocrite, that the Lord will finde thee out, and unmask thee: even th•••• Lord, whose arrows are sharp in the hearts of his enemie•• will come as refiners fire, and will search Jerusalem as with candles, Zeph. 1.12. Out of Sion, a fire shall devour be∣fore him, Psal. 50.2, 3. Wo to the hypocrite in that day; h•••• great hope & confidence shall perish, Job 8.13, 14. he shall not be able to stand before God, Job 13.16. When th•••• Master of the feast came, the guest that wanted the wed∣ding-garment had not a word to say for himself, but was

••••echless, Matth. 22.12. Oh let us look after sincerity 〈◊〉〈◊〉 heart, and truth in the inward parts. We may de∣••••ve the most discerning Christians; but there is no dal∣••••••ing with him, whose eyes are as a flame of fire, Rev. 1.14. ••••d who pryes into the secret corners of the heart. The ••••umphing of the wicked is short, and the joy of the hy∣pocrite but for a moment, though his excellencie mount 〈◊〉〈◊〉 to the heavens, yet he shall vanish away as a dream, ••••b 20.5, 6, 7, 8.

[Use. 2] Secondly, It may inform us, that those keen arrows of ••••od which pierce the heart and soul, are the sharpest and ••••ost dreadful of any; none like them. The spirit of a ••••••n will bear his infirmity; but if the spirit and consci∣ence be wounded, who can bear it? Prov. 18.14. Heart∣•••• agues are the greatest: all the other plagues and judg∣ments which fell on Pharaoh and his people, came far ••ort of that plague which was upon their hearts. Thus is also with the poor Jews at this day; the destruction their City and Temple, all the judgements and terrible ••••ings which have befallen that Nation, by sword, fa∣••••ine, pestilence, are not near so sad and dreadful, as their soul-plagues and delusions; when notwithstanding 〈◊〉〈◊〉 the judgements of the Lord, yet the hearts of men are ••ut up in blindness and obstinate impenitencie and un∣••••lief: or when men prosper in a wicked course, and their ••••arts are lifted up, and they bless themselves, and put ••ay the evil day far from them, Amos 6.3. According their pasture, so are they filled, and their heart is exalt∣••••; therefore they forget the Lord, Hos. 13.6.

[Use. 3] Lastly, Will the Lord send his sharp arrows into the ••••arts of his enemies? Then search and look into your ••••arts betimes. Will you still stand it out stubbornly a∣gainst Christ? Ah poor S••••••••s! The time will come, that the ••••arts of the stoutest among you, shall fail, and even sink thin you, through unspeakable horrour and despair. ••here is no contending with the Almighty, Job 40.2. With ••••m is terrible majestie, Job 37.22. Out of Christ, he is a ••••suming fire, Heb. 12.29. The Lord sends his plagues ••••on the heart, Exod. 9.14. threatnings, curses, terrours, soul-plagues, one upon the neck of another, Deut. 28.••••, 17, &c. So that there is no remedy, but you must ••••eld the Bucklers: and let me tell you in the name of

the Lord, that if you do not now reflect, and lay•••• hands upon your hearts, crying out, O miserable that I am, what have I done? yet the time will 〈◊〉〈◊〉 that you shall do it, when alas it will be too late. 〈◊〉〈◊〉 1.24, 25, 26. Oh what dismal thoughts, what dre•••• self-reflections, what unspeakable horrours will 〈◊〉〈◊〉 thy soul, when it departs out of the body! Thy shall have pain, and thy soul within thee shall mo•••• Job 14.22. And thou shalt say, How have I hated in∣••••ction, and my heart despised reproof; and have not ob•••• the voice of my Teachers, nor inclined mine ear to 〈◊〉〈◊〉 that instructed me? Prov. 5.11, 12, 13. Let us there take heed in time to our spirits, whilst it is called to and before the evil day come upon us.

Vers. 6. Thy throne, O God, is for ever an••••∣ver; the scepter of thy kingdom is a•••• scepter.

These words (which are quoted Heb. 1.8.) are sp•••••••• by the Church, of and to Christ; describing his di•••••••• and superexcellencie above Angels and Men in his ••••••••∣nal Godhead; and the properties of his kingdom, 〈◊〉〈◊〉 are two: 1. Everlastingness, and 2. Righteousness.

Christ is here said to have a Throne, and a Scepter; which are badges or emblemes of Royal dignity and ••••thority.

The perpetuity of Christs kingdom is described in 〈◊〉〈◊〉 words: Thy throne, O God, is for ever and ever. O Kingdoms have their periods; but this Kingdom 〈◊〉〈◊〉 the God of heaven sets up, shall break in pieces and co•••••••• all other kingdoms, and shall stand for ever, Dan. 〈◊〉〈◊〉 Dan. 7.14. Isal. 9.7.

Christ hath a twofold Kingdom:* 1.49 1. An absolute ••••••∣nal Kingdom, (as he is God, and essentially one with Father) which is not subject to the least change. 〈◊〉〈◊〉 hath also a Lordship or Kingdom given him by God 〈◊〉〈◊〉 all creatures, elect and reprobate Angels and 〈◊〉〈◊〉 Matth. 28.18. Phil. 2.10. 1 Tim. 5.21. Eph. 1.21, 22. •••• 10. 1 Cor. 15.27. Heb. 1.2. This is his mediatory kingdom which is not absolutely eternal, without beginning

••••d; but respectively, in comparison of other Kingdoms ••••d Powers, which this Kingdom shall put an end unto. ••••d though this Kingdom shall be given up to the Fa∣ther, 1 Cor. 15.24. and so be changed in respect of the ad∣ministrations thereof; yet the same shall be of everlast∣ing efficacie to the Saints, when glorified; as his Priest∣hood shall also be, Heb. 7.17, 25.

Grotius with others apply this Psalm to Solomon and 〈◊〉〈◊〉 Queen, as if it were properly meant of them; herein ••••lowing the Jews, those great enemies of the Son of ••••od. But this verse, with the following verses, make it ••••ident, that this Psalm is not properly applicable to a ••••eer man. As for Solomons Scepter, it continued but ••••urty years, 2 Chron. 9.30. nor was the administration ••ereof so righteous as is intimated in the text, though companied with peace and quietness; and therefore imports not so well with the third verse of this Psalm, here the Spouse desires her Husband to gird his Sword 〈◊〉〈◊〉 his thigh, and to ride in majestie and righteousness. ••••e Apostle quoting these passages, Heb. 1. (where he ••••arly evinceth the Godhead of Christ, and his dignity ••••••er all creatures, by his titles, and by his works) puts it 〈◊〉〈◊〉 of doubt, that this Psalm principally respects Christ ••••••d his Kingdom. Some have thought, that it should ••••t be so much as typically applied to Solomon: but that all not follow neither. The typical consideration of So∣lomon and his Queen here, will no whit derogate from ••••e glory of Christ and his Church.

[Thy throne, O God, is for ever and ever.]

'Tis objected by the Socinians, (who deny Christ to be ••••e eternal most high God, and ascribe to him onely a imporal outward kingdom) That the name Elohim (here tributed to Christ) is also given to Angels and Men, ••od. 22.8, 9. Psal. 8.5. Psal. 82.1. and by this means they ••••ould have Christ onely to be a creature, or made ••••od. But it is answered, that this name Elohim is never the plural number absolutely and without restriction tributed to a meer creature, as it is here to Christ. ••••oses was made Elohim, or God, not absolutely, but ••••th restriction to Pharaoh, Exod. 7 1. Nor do we finde ••••at ever an eternal throne is properly and absolutely

ascribed to a creature: If we finde such words spoke•• David's or Solomon's throne, 'tis with reference to Kingdom of Christ, as their throne was a type of his.

That person who is here called Elohim, is the 〈◊〉〈◊〉 Lord, the same Jehovah, that laid the foundations of earth. Compare we Psal. 102.25. with Heb. 1.10.

We finde then in this text, the Church acknowledge and adoring the eternal Godhead of Christ, and his ••••∣rious throne, and that under the dark veiled adminis∣tion of the Old Testament. Thy throne, O God, is for 〈◊〉〈◊〉 and ever.

Whence observe,

That Christ,* 1.50 the second person in the glorious Trinity, 〈◊〉〈◊〉 revealed to Israel of old, to be the true Jehovah, the ete•••• God: that so, their faith in the promised, as well as 〈◊〉〈◊〉 in the exhibited Messiah, might be in God, and so have sure foundation to rest upon: 1 Pet. 1.21. Isai. 28.•••• 1 Cor. 3.11.

This was that El-Shaddai, God all-sufficient, with wh•••• Jacob wrestled by faith, Gen. 35.9, 10, 11. Hos. 12.4. 〈◊〉〈◊〉 was the King of glory, mentioned Psal. 24.10. who 〈◊〉〈◊〉 so there called, The strong and mighty, the Lord of 〈◊〉〈◊〉 mighty in battel; Jehovah our righteousness, Jer. 2•••• The everlasting Father, The mighty God, The Prince peace, Isa. 9.6. who was with and in the Father, and delight of the Father from eternity: Prov. 8.22, •••• Joh. 1.1, 2.

The Tabernacle among the Jews shadowed forth 〈◊〉〈◊〉 eternal Deity, which dwelt in Christ bodily, Joh. 1.14. 〈◊〉〈◊〉 2.9. The Ark of God also (which was covered over 〈◊〉〈◊〉 gold) represented the Divine nature, or eternal Sp•••••••• in which Christ offered up himself an acceptable sac•••••• to God, and thereby satisfied divine justice for our 〈◊〉〈◊〉 and merited life eternal for us. Acts 20.28. Heb. 9.4, ••••.

From this doctrine we may draw some useful ••••••∣rences.

[Infer. 1] First, That the eternal Deity of Christ, and salv•••••• by him, is no new Doctrine; but the good old way, 〈◊〉〈◊〉 all men should enquire after, Jer. 6.16. and whe•••• onely we shall finde true peace and rest to our souls, 〈◊〉〈◊〉 11.28. Joh. 16.33. Eph. 2.14. Jesus Christ the same,

〈◊〉〈◊〉, yesterday, and for ever, Heb. 13.8. There is no other ••••••••me under heaven given among men, whereby we can 〈◊〉〈◊〉 saved, Acts 4.12. 'Tis onely by the blood of the Cove∣nant, that the poor prisoners have hope, Zech. 9.11. This 〈◊〉〈◊〉 Jacobs ladder, whereby God comes down to us, and we 〈◊〉〈◊〉 up to him, Gen. 28.12. 1 Tim. 2.5.

[Infer. 2] Secondly, We may hence infer, that it is but a carnal ••••tion, to hold that the fathers before Christs incarnation ••••ere onely under a typical carnal Covenant, and tempo∣••••l promises. The contrary is plainly laid down in the scripture, namely, That they were under a real spiri∣tual covenant and promises, whereby saving grace was ••••nveyed unto them. 2 Sam. 23.5. Luke 1.68, 72. Gal. 4.4, 15, 16, 17. Rom. 4.5, 6, 7, 8, 9, 11, 13. Which Cove∣nant was primarily made with and to Christ, the Surety and Mediator thereof, Heb. 8.6. 2 Cor. 1.20. As for No∣••••h, Phineas, David, with whom this Covenant was made and renewed, they did in their foederal relation represent Christ and his elect; the Head primarily, and the mem∣bers secondarily, and in subordination to the Head, Gal. 3.6.19.

Indeed this Covenant, and the promises, priviledges and blessings thereof, before the death of Christ, were not so absolutely and unconditionally propounded, nor 〈◊〉〈◊〉 clearly and fully dispensed, as they are now. The Le∣vitical Priesthood, Land of Canaan, long life, Psal. 105.••••, 9, 10, 11. did but darkly shadow out those Gospel-pri∣••iledges, the glory whereof is now unveiled, 2 Cor. 3. For 〈◊〉〈◊〉, the winter is past, the flowers appear on the earth, the time 〈◊〉〈◊〉 singing of birds is come, Cant. 2.11, 12. The Prophets prophesied of that grace and glory which was not then ex∣hibited, but should be revealed unto us, 1 Pet. 1.10, 11. But yet Gods Covenant to and with the spiritual seed of ••••braham, and that before the coming of Christ, was a Covenant of saving grace; though the carnal seed, and ••elf-justiciaries, did pervert and turn it, as they do now, unto a Covenant of Works, Gal. 4.22, 23, &c.

[Infer. 3] Thirdly, Their sin is exceedingly aggravated, who in this clear sunshine day of the Gospel, do either question or deny the eternal Godhead of Christ: which Funda∣mental truth, though it be clearly held forth in the Old, yet it is much more clearly asserted in the New Testament.

John having upon this occasion written his most excellence glorious Gospel against Ebion and Cerinthus, wherein ••••••∣plainly, and with much majestie and perspicuity, vindi∣cates the Divinity of Christs person, especially Cap. 1. a•• also in his Epistle, 1 Job. 5.7, 20. There are three glo••••∣rious Persons (and but one God) that bear witness to 〈◊〉〈◊〉 Deity of Christ, and salvation by him.

1. The Father testifies it, Matth. 3.17. Joh. 6.30, 31, 3••, 36, 37. 2 Pet. 1.17, 18.

2. Christ the second person bears witness to himself, 〈◊〉〈◊〉 his glorious works, Joh. 5.36. Joh. 8.14, 17, 18. Joh. ••••.37, 38. Joh. 17.36.

3. The holy Ghost, by descending on Christ in the like∣ness of a dove, Joh. 1.32. by convincing men of sin, be∣cause they believe not on him, Joh. 16.9. and by sealing up this truth to the conscience. If then we receive the witness of men, the witness of God is greater, 1 Joh. ••••.9, 10. See Isai. 9.6. Joh. 1.1, 2. Phil. 2.6. Tit. 2.13. Joh. ••••.58. Rev. 1.11. where the Lord gives testimony to th•••• truth. And therefore how inexcusable are the obstina•••• Jews, Arrians, Socinians, at this day, who will not 〈◊〉〈◊〉 hold this glorious light shining in the Scriptures, 〈◊〉〈◊〉 desperately oppose and malign the same, saying; that Christ is but a meer man, and that he had no existence before his incarnation, or at most, before the creation. Wo be to them that strive with their Maker. There 〈◊〉〈◊〉 no contending with the Almighty: he will be justified 〈◊〉〈◊〉 his sayings, and will overcome when he is judged, Rom. 3.4.

For the better Information of the Reader, I shall here,

• 1. Lay down some proofs or demonstrations of the eternal Godhead of Christ, That he is not onely God by office, but by nature God.
• 2. Shew that it was necessary that Christ should be God, both in respect of God and us.
• 3. Answer some Objections that are made against this Fundamental truth.
• 4. Propound some Rules or Considerations, for the better understanding of those Scriptures which refer to the mystery of Christ.

Quer. How do ye prove that Christ is the eternal most 〈◊〉〈◊〉 God?* 1.51

Answ. His eternal Deity, coequality and consubstan∣••ity with the Father is demonstrated,

[Demonst. 1] First, From his divine Names and Titles. * 1.52 He to ••••••m the Incommunicable titles of the high God are at∣••••uted, is the most high God: But the Incommunica∣••••titles of the most high God are attributed to Christ. ••••e nominal, real, and relative attributes of God are ••••en to him.

〈◊〉〈◊〉.* 1.53 Jehovah is one of the Incommunicable names of 〈◊〉〈◊〉, which signifies his eternal essence, Exod. 15.3. Gen. 〈◊〉〈◊〉. a name so full of divine mysteries, that the Jews hold unlawful to pronounce it. It signifies, 1. That God 〈◊〉〈◊〉 eternal independent being of himself. 2. That he ••••es being to all creatures, Acts 17.28. 3. That he 〈◊〉〈◊〉 and will fully execute and perform his word and ••••mises. God tells Moses, Exod. 6.32. that he was not own to Abraham, &c. by this name: not but that they 〈◊〉〈◊〉 know this to be the incommunicable name of the 〈◊〉〈◊〉 high God, but they lived not to see the accomplish∣ment of Gods promise touching the deliverance of their ••••••erity out of Egypt, and their possessing of the promi∣se land.

Now this glorious name Jehovah, so full of mysteries, 〈◊〉〈◊〉 scribed to Christ, Zech. 2.12, 13. Gen. 32.30. Gen. 48.16. ••••••l. 102.26, 27. Heb. 1.8, 9, 10, 11. He is Jehovah our righteousness, Jer. 23.5, 6. Jehovah rained fire and brim∣••••••ne from Jehovah out of heaven, Gen. 19.24. that is, 〈◊〉〈◊〉 a created Angel, but Jehovah the Son of God, the ••••••reated Angel that stayed with Abraham, Cap. 18. rain∣•••••• fire and brimstone from Jehovah the Father.

Object. But this title Jehovah is appropriated to the lurch, Jer. 33.16.

Answ. 1. It is with reference to Jehovah the Son of ••••••d, as she bears his name, and is justified by his righte∣ousness: and so this title is given to Jerusalem, Ezek. 48.•••• and to the Altar erected by Moses, Exod. 17.15. not solutely, but respectively, in regard of the presence Jehovah there.

〈◊〉〈◊〉 Montanus, with others of prime note, render the

text word for word thus: He that shall call her, is Jeho∣vah Tzidkenu: and* 1.54 some, thus: This is the name where∣with every one shall call him, Jehovah our righteousness. Now according to this reading, the name is attributed. Christ her husband, and not to her. But if it be appli∣ed to the Church, (as that Interpretation is thought be the most genuine) then it is not properly and abso∣lutely, but respectively ascribed to her, with reference Christ her Husband, of whom it is properly meant.

2 Obsect. But there is no such mystery in the word Je∣hovah, touching the Godhead of Christ: for if so, it wo•••• then have been made use of in the New Testament; wh•••• it is not.

Answ. The Greeks could not by one word in the language emphatically express the mystery and signi∣cancie of this name Iehovah; and therefore the force it is opened in divers words by the Apostle Iohn in New Testament, and that with respect to the Divinity Christ. See Rev 4.8. Rev. 1.4, 8. Rev. 11.17. So 〈◊〉〈◊〉 for the name Iehovah.

II.* 1.55 Another Name or Title which denotes the effect of God, is Ehcieh; I am that I am, or I will be that I•••• be, Exod 3.14. It hath the same root with Iehovah, 〈◊〉〈◊〉 signifies that God is an eternal unchangeable Being. 〈◊〉〈◊〉 Name is given to Christ; who is Alpha and Omega, 〈◊〉〈◊〉 Beginning and the Ending; which Is, which Was, 〈◊〉〈◊〉 which is To come, the Almighty, Rev. 1.8. who saith himself, Before Abraham was, I am, Joh. 8.58.

III.* 1.56 Elohim, which signifies the Persons in the effect 'Tis a name of the plural number, expressing the Tri•••• of Persons in the Ʋnity of Essence: and therefore 〈◊〉〈◊〉 observed by the Learned, that the holy Ghost beginning the story of the Creation with this plural name of G•••• joyned with a verb of the singular number. The m••••••∣ty Gods, or all the three Persons in the Godhead, ••••••∣ted, Gen. 1.1. And Iehovah Elohim said, Man is bec•••••• as one of us, Gen. 3.22. And again, None saith, 〈◊〉〈◊〉 is God my Makers? Job 35.10. This name is also a••••∣buted to Christ, Psal. 45.6. Heb. 1.8. one of the th•••• persons in the Divine effence, but is never absolutely ••••∣ven to any creature.

IV.* 1.57 Another Title is El Gibbor, the strong and mi••••••

God. This is also attributed to Christ, Isa. 9.6.

V.* 1.58 Another of the incommunicable Titles of God is ••••••l-Shaddai, God Omnipotent or All-sufficient, Gen. 17.1. which is given to Christ: compare we Gen. 35.6, 9, 10, 11. with Hos. 12.4. That Angel that appeared to Jacob, was Christ the Angel of the Covenant. Neither the Father ••or the holy Ghost is ever called an Angel in Scripture: ••or was this a created Angel; for then Jacob would not have made supplication to him: but he was an uncrea∣ted Angel, even the Lord of hosts, the Almighty God, who ••pake with Jacob in Bethel; the ame Angel that conduct∣ed the Israelites in the wilderness, and fought their bat∣tels, Exod. 3.2. Acts 7.30. 1 Cor. 10.4, 5, 9. even Christ ••he Almighty, Rev. 1.8. Rev. 4.8. As for these two last Titles, they signifie God in his essential works.

VI. Adonai, or Lord:* 1.59 though it be given analogical∣•••• to creatures, yet properly it belongeth to God alone. This is also used in the plural number, to denote the my∣stery of the Trinity. If I be Adonim, Lords, where is my ••••ear? It is given to Christ, Psal. 110.1. Dan. 9.16. Mat. ••2.44. Heb. 1.13.

Christ is called God, Joh. 1.1. the true God, or very God, 1 Joh. 5.20, the great God, Tit. 2.15. God above ••••ll, blessed for ever, Rom. 9.5. The Wonderful, Counsel∣••r, The mighty God, The everlasting Father, The Prince of peace, Isa. 9.6. a text uniserably perverted, and mis∣applied to Hezckiah, by the later Jews and some others, 〈◊〉〈◊〉 if they were resolved to put out their eyes, lest the ••••ght should shine into them.

The second proof of the eternal Godhead of Christ,* 1.60 is taken from his divine Properties and Attributes. He to whom the incommunicable Properties of the most high God are attributed, is the most high God: But the ••ccommunicable Properties of the most high God are at∣tributed to Christ: As,

• 1. Eternity, Joh.8.58. Isai. 9.6. Rev. 1.8, 17. Rev. 22.13. ••eb. 7.3. Christ was before all creatures, when there as nothing but eternity, Prov. 8.22, 23, 30. Joh. 1.1. Joh. 7.5. Mica. 5.2. 1 Joh. 1.1, 2.
• 2. Omniscience: he knoweth all things, Ioh. 2.24, 25. ••ev. 2.8, 9, 23. Matth. 9.4. Matth. 12.25. Ioh. 10.15. Ioh. 16.••••. Ioh. 21.17. Col. 2.3.

• 3. Omnipresence: he filleth all things, Matth. 18.20. Matth. 28.20. Ioh. 3.13. Ioh. 14 23. Eph. 4.10.
• 4. Omnipotencie: he can do all things, Ioh. 5.19, 21•• Heb. 1.3. Phil. 3.21. Rev. 4.8. Rev. 17.14.
• 5. Equality with the Father, and that without robbery•• Phil. 2.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, subsisting in the sor•• of God, he thought it no unjust prey to be equal with God. He who is in the form of God, and without pre∣judice to the Father equal to him, must needs be God by nature, an independent God, the most high God.

Another Demonstration of the eternal Godhead o•• Christ,Consid.* 1.61 is taken from his divine works. He to whom those actions are ascribed, which are proper to the mo•••• high God, is the most high God: But such actions o•• works are ascribed to Christ.

1. Works of power: As,

• 1. Creation, Heb. 1.2. Col. 1.16. Joh. 1.3. Psal. 102.25. Heb. 1.10. Eph. 3.9.
• 2. Universal Conservation of all things, Heb. 1.3. Joh 5.17.
• 3. Miracles, Joh. 14.11. Matth. 8.16, 28, 29. Mar. 9.6, 33.

2. Works of grace: As,

• 1. Election, Joh. 13.18. Joh. 15.16, 19.
• 2. Redemption, Gal. 3.13. Gal. 4.4, 5. 1 Thess. 1.10. None but the most high God could save and deliver us from the curse of the Law, Sin, Satan, Death, Hell, and the wrath to come: these were too pote•• enemies for a meer creature to buckle with and to o∣vercome.

3. The pouring out of the holy Ghost upon us, Ioh. 4.10. Ioh. 6.27. Ioh. 7.38, 39. Ioh. 16.7. Iohn baptized onely with water, but Christ with the holy Ghost and with fire, Joh. 1.33.

4. Giving us eternal life, Joh. 10.28. 1 Joh. 5.12, 13. Joh. 11.25, 26.

Fourthly,* 1.62 The Godhead of Christ is evinced and de∣monstrated, from his divine honour and worship. The Apostle sheweth, Gal. 4.8. that religious worship ought to be performed to none but to him that is God by na∣ture; and that they are ignorant of the true God, who religiously worship them that are not Gods by nature 〈◊〉〈◊〉

and therefore if Christ were not God by nature, and con∣substantial with the Father, we ought not to perform reli∣gious worship to him. So then, he to whom religious wor∣ship is truly exhibited, is the most high God: But religi∣ous worship is truly exhibited unto Christ. Phil. 2.10. Joh. 5.23. As,

• 1. Prayer, and calling upon his Name, Acts 7.57. Rev. 1.5. Joh. 16.24. Rom. 10.13, 14.
• 2. Baptism is to be administred in his Name, Matth. 28.19.
• 3. We are to believe on him, Joh. 1.12. Joh. 3.16. Ioh. 6.47. Ioh. 14.1.

The last Demonstration of Christs eternal Godhead is taken from Ioh. 10.30. 1 Ioh. 5.7.* 1.63 Christ is one in essence and nature with the Father, and therefore he is the most high God. In vers. 8. of 1 Ioh. 5. it is, They agree in one, (that is) they consent in their testimony: but in this vers. 7. we finde that they are one, (that is) one in nature, co-es∣sential and consubstantial; therefore they agree in their testimony. The Apostle, in vers. 9. distinguisheth the testimony of the Father, Word and Spirit, (as being the testimony of the eternal God) from the testimony of man.

Thus much for the proof of the Godhead of Christ.

Quaer. But was it necessary that Christ (who assumed our nature) should be the eternal God?

Answ. Yes, it was necessary that it should be so,* 1.64 both in respect of God and us.

I. The majestie of God required it, who is so holy, pure and just, that none could interpose, but he that was God essentially one with the Father, Ioh. 10.30. Ioh. 14.9, 10, 11. The Angels could not: for though they be glorious crea∣tures, yet being compared with the sacred Majestie of God, they are unclean, Job 15.55. Isa. 6.2. much less could man reconcile himself to God, there being none that doth good, no not one, Rom. 3.10.

II. It was necessary in respect of man.

1. The evils to be removed, and the enemies to be subdued, were exceeding potent; Sin, and the conse∣quents thereof: as, the wrath of God, the curse of the Law, the power of Satan, death temporal and eternal.

2. The good things to be procured, were exceed•••• rich and glorious: as, perfect righteousness, adoption union with God, the indwelling of the holy Ghost a•••• his gifts, everlasting bliss and glory. Who could remo•••• these evils, and procure these blessings, but onely God himself?

3. To fortifie us against fears and doubts, when Satan tempts us to question our reconciliation to, and union with God, (as too high a priviledge for us) we should call to minde, that he who was crucified, and wrough•• out this glorious redemption for us, is the Lord of glory Iehovah the most high God, Acts 20.28. 1 Cor. 2.8. 〈◊〉〈◊〉 Satan tempt us to doubt of the truth and reality of God spel-promises, and to conclude that the comforts there•••• held forth, are too good and precious for us; we should then remember, that all the promises are yea and amen•••• Christ, who is the glorious eternal God, 1 Cor. 1.20.

4. To comfort us in respect of perseverance; seeing we are elected in Christ, Eph. 1.4. and our life is hid wi•••• him who is God, Col. 3.3. therefore it is sure: None shall pluck them out of my hand, (saith Christ.) My Father which gave them me, is greater then all: and, I and my Father are one; one in nature, will, operation, Ioh. 10.28, 29, 30. They that believe on Christ, have eternal life•• and shall not come into condemnation, Joh. 5.24.

I shall now (by God's help) answer the most material Objections that are made against the Godhead o•• Christ.

1 Object. Christ is distinguished in Scripture from the eternal God,* 1.65 and therefore he is not the eternal God.

Answ. Christ, as he is the Son of God, is not substan∣tially or essentially distinguished from God. The divine essence it self, neither is, nor can be divided nor distin∣guished: But the Persons in the divine essence may and ought to be distinguished. We confess, that in the unity of the Godhead there is a plurality, which is not acciden∣tal; for God is a most pure act, that admits of no acci∣dents: nor is it essential, for God is one essence onely: But it is personal. Christ then is not distinguished from God in respect of essence, but in respect of the manner of being: for in the Divine essence, the diverse manner

of being is to be considered; and this shall be more fully spoken to hereafter.

2 Object. Christ receiveth life from the Father, Joh. 6.57. and is the gift of the Father: and therefore is not the eternal God equal with the Father.

Answ. 1. Christ the Son of God hath an essential life and glory communicated to him from the Father by ne∣cessity of nature, and that from eternity; the self-same essence and life, and in the same perfection with the Fa∣ther, who, as he hath life in himself, so he hath given to the Son to have life in himself, Ioh. 5.26. As the Father hath it eternally in himself, so the Son hath it eternally in himself. It is not a life given of grace, but by way of necessary communication, both in respect of the Father and the Son. He that hath seen me, (saith Christ) hath seen the Father: I am in the Father, and the Father in me, Ioh. 14.9, 10, 11. there being such an intrinsecal essential union between the Father and the Son, that the Son can∣not chuse but live the same individual life in and with the Father, and do the very same works which the Father doth, Ioh. 5.19.

2. There are some gifts of God to Christ by way of voluntary dispensation, as Christ is Mediator; which do not adde a new glory to him as he is the Son of God, but are declarative of that glory which was in him from eter∣nity. By the resurrection from the dead, and his other works and miracles, he was declared to be the Son of God with power, according to the spirit of holiness. Rom. 1.4.

3. Christ, as man, received his life from God in the fulness of time, Gal. 4.4. As every creature lives, and moves, and hath its being in and from God; so Christ, in respect of his Manhood, consisting of soul and body, had his being, life, and motion from God. This doth not prejudice his essential life and glory which he had with the Father before the world was. Joh. 17.5.

3 Object. Yea, but Christ confesseth that his Father is greater then he, Ioh. 14.28.

Answ. The Scripture also saith, that he thought it no unjust prey to be equal with God, Phil. 2.6. What, to be equal with, and yet inferiour to God? This seems to be a contradiction. Now therefore, to salve this, we must distinguish between Christ considered in his eternal God∣head,

wherein he is equal with the Father; and Christ considered in his humane nature: or between Christ con∣sidered in his eternal essence, wherein he is God by nature; and Christ considered in his Office and condition of Me∣diator, which he voluntarily assumed: for though the Father gave him, yet he gave himself, Ioh. 10.18. Ine∣quality in respect of Office, may well consist with equality in respect of essence* 1.66.

4 Object. But Christ is often called the Son of God, and that seems to imply his inferiority to God.

Answ. Whereas we are the sons of God by grace and adoption, Christ is the Son of God by nature; his proper Son, his onely begotten Son, Rom. 8.3, 32. Ioh. 5.17, 18. Ioh. 1.14, 18. Unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee, Heb. 1.5. The Jews in Christ's time, when he was upon earth, had so much understanding, as to discern that these two Ti∣tles, (God, and the Son of God) as applied to Christ, were Synonyma's, or terms convertible: Ioh. 5.17, 18, 19. And Christ himself puts it out of doubt, Ioh. 10.33, 36. and so doth Nathanael, Joh. 1.49. Nay, the Tempter him∣self so understood this title, [The Son of God] when he said, If thou be the Son of God, command that these stones be made bread, Matth. 4.3.

5 Object. But that which begetteth, doth exist before that which is begotten.

Answ. 1. Christ is begotten of the Father by unspeak∣able unconceivable generation from eternity, and there∣fore we must not measure this glorious mystery with the measure of a man: God's thoughts and ways are not as ours: Who can declare his generation? what is his name, or what is his Sons name, who can tell? Prov. 30.4. This generation differs much from that which is among men: for, 1. There the Father is in time before the Son; not so here. 2. There, the Father is forth of his Son; but here, the Father is in the Son, and the Son in the Father. 3. There, the Son is from his Father by propagation; but here, the Son is not from the Father by propagation, but by communication of substance, yea, the whole substance or essence, which no earthly Father doth or can communi∣cate. 4. There, the Father doth of his own accord freely beget his Son in time; but here, the Father begets his

Son necessarily, and from intrinsecal perfection. The Father is in him, and he in the Father, not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but by a co-essential indwelling and oneness of nature, and that from eternity. Psal. 2.7. Mica. 5.2.

2. Though in transient acts, which are wrought in time, and pass into the subject, that which begets exists before that which is begotten; yet it is not so in an immanent action, which is from eternity ever abiding in God, and the same with Gods essence. Christ is the brightness of the Fathers glory, Heb. 1.3. one that shines from him, as the beam from the Sun. The light of the Sun is from the Sun, the heat from the fire; and were it possible these things could be from everlasting, then the light and heat should be from everlasting. Though we cannot in all things so fitly compare the eternal generation of the Son of God with that which is created in time; yet that which begets, and that which is begotten, both of them to be always together, and to be perfect, hath some resem∣blance in the soul of man, which doth always within it self, and of it self produce Reason and Understanding: and here, that which is simple and perfect, doth also beget that which is simple and perfect in its kinde.

Some learned Divines do thus express this Mystery: The Father is God understanding himself; the divine na∣ture acting firstly in a way of understanding upon it self, doth beget: and hence is the name Father; and that acting upon it self by a reflex act of the understanding, is the Son or Word of God, which is God understood of himself, one with himself.

6 Object. This is a strange thing! how is it possible that God should be generated of God?

Answ. It is not properly said, that the Godhead was generated of the Father, or that the essence did beget the essence: but the Son was generated of the Father: For though there be no distinction between God, and the es∣sence of God; yet the Son of God may be distinguished from essence: for the Son denotes the Person; and Per∣son and Essence are modally distinguished. The Person is the essence, with a certain modification, or distinct man∣ner of subsistence: they differ, not as a thing and a thing, as if they were two several things; but as a thing, and the manner of its being and subsistence. The Father is

not the Son, nor the Son the Father: but they have their distinct, personal, incommunicable properties: The Fa∣ther begets, and the Son is begotten. Now though the Son in respect of his person be of the Father, God of God; yet in respect of his Godhead, he is of none: for the God∣head of the Son is no more begotten, then the Godhead of the Father.

7 Object. But the Son of God, the second Person, be∣ing sent by the Father, and humbling himself to take upon him the nature of man, and the curse due to sinners, must needs be inferiour to God that sent him.

Answ. That will not follow: for Christ was sent into the world, and assumed the nature of man, by the mutual consent of all the three Persons, the Father, Son and Spi∣rit; as man was also created by their common consent, Gen. 1.26. Job 35.10. As the Father gave Christ, so Christ gave himself: and as the Father anointed, sancti∣fied, and set him apart; so Christ anointed and set apart himself for the work of redemption, Ioh. 10.18. Tit. 2.14. Phil. 2.6, 7. Heb. 2.11. Ioh. 17.19. Nor doth one mans sending another upon a message, always argue superiority in respect of power: for equals may by common consent send one another. Three Virgins that are equal in power, age, and estate, may by consent weave and make a garment, and but one of them wear it; and yet that one no whit inferiour to the other two. So it is in this case: All the three persons agreed, that Christ the se∣cond Person should come into the world, and take our nature, and die for our sins; though (for order sake) the Father is said to send him: not because the Father par∣takes more of the Godhead then the Son, but because he is the first in order among the divine Persons.

8 Object. Whereas you mention the words Consubstan∣tial, Coessential Persons, i. e. that Christ is one in sub∣stance and essence with the Father, and yet a distinct Person from the Father: we do not finde these express words in Scripture.

Answ. 1. We stand not tenaciously upon words, so the thing it self be granted: but commonly, those that reject the words, are also unsound in the doctrine which the words hold forth.* 1.67 Arius himself being put to it, did acknowledge that Christ was God, and that he was the

Son of God; but then he meant, that he was a created God, and had his beginning in time: and therefore when it was urged, that Christ was the eternal Son of God, and consubstantial with the Father, this bewrayed the sub∣tilty of the man; for he could not endure the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nay, the Socinians at this day will confess, that Christ in a sense is the natural Son of God; but their meaning is not, that he was eternally begotten of the essence of God, but that he was miraculously conceived and brought forth in time by God, and anointed and ex∣alted above all creatures.

2. For the word Persona, which was made use of in the Latine, as Hypostasis was in the Greek Church; though it cannot be denyed, but that godly learned men, in speak∣ing of the mystery of the Trinity, have varied in words and phrases; (yea, herein there was no small strife be∣tween the East and Western Churches, before they rightly understood one another:) yet the words Trinity of persons, were not taken up without good cause. Sa∣bellius and his followers did confess, that there was in the Godhead three distinct Attributes, and that the Father was God, and the Son God, and the holy Ghost God: but then he meant no otherwise, then if he had said that God was strong, just, and wise. And therefore when it was alleadged, that there was in the Godhead a Trinity of persons or subsistences distinguished one from another by incommunicable properties, he could not hold, but vented his poyson against this precious truth.

3. Though we finde not in Scripture these very express words, (i.e. That Christ is consubstantial with the Father, and that there are three persons in the Godhead) yet there are words equivalent thereunto, which hold forth that Christ is equal with the Father, and that the three are distinguished one from another by incommunicable properties. See Phil. 2.6. Joh. 1.1, 2. Joh. 5.18, 19. Joh. 10.33. Joh. 14.9, 16. Gal. 4.8. Heb. 1.3. Gen. 19.24. 1 Joh. 5.7. Gal. 4.4, 6. If any man shall ingenuously and re∣verently acknowledge that the Lord Jesus is the eternal most high uncreated God, equal and one with the Fa∣ther; (for we are sure, that there can be but one eternal most high God:) and again, that the Father is not the Son, nor the Son the Father; and that the holy Ghost

is neither the Father nor the Son; but that they a•••• three distinct subsistences, or three diverse manners•• Being of one and the same individual essence: this being acknowledged, I know no sober peaceable Christian th•••• will quarrel about words.

And now,* 1.68 for the better understanding of this glorious Mystery of the Son of God, I shall here subjoy several Rules or Considerations, grounded upon th•• Word of God.

[Consid. 1] 1. That though for the most part Christ doth ascri•••• the glorious works that he did, to his Father; setting forth thereby the glory of his Father: (I say, for th•• most part; for sometimes the Son ascribeth his glorious works to himself. As the Father raiseth up and quicken∣eth the dead, so the Son quickneth whom he will, Joh. 5.1••, 19, 21.) yet this doth no way impeach the Godhead 〈◊〉〈◊〉 Christ: for such passages are to be referred to his Medi∣atory Office, whereunto he was designed by the Father And in honouring the Father, he honoureth himself: 〈◊〉〈◊〉 the Father and he are one, Joh. 10.30. Joh. 5.23.

[Consid. 2] 2. There are some things spoken of Christ, which per∣tain properly to his eternal divine essence; as, where 〈◊〉〈◊〉 saith, Before Abraham was, I am: and, The Word was 〈◊〉〈◊〉 the beginning with God, and all things were made by hi•• Joh. 8.58. Joh. 1.1, 2, 3, 10. Some things do properly be∣long to his Manhood; as, where he is called the Lord servant, Isai. 42.1. Isai. 53.11. and is said to have incre••∣sed in knowledge and favour with God and men, Luk. 2.5•• to be hungry, thirsty, sorrowful to the death, Matth. 4.•••• Matth. 26.38. and that he came not to do his own 〈◊〉〈◊〉 but the will of the Father, Joh. 5.30. Joh. 6.38. Matth. 26.39. And some things are applicable to him in re∣spect of his office of Mediator, which he performed a God-man; as, where he is said to receive power from God to forgive sin, to raise the dead, and to give righte∣ousness, peace and salvation to the elect, whom the Fa∣ther gave to him; and to exercise dominion over a•••• things for their good, Joh. 1.29. Joh. 5.24. Joh. 8.12. Joh. 9.5. Joh. 10.9. Eph. 1.22, 23.

[Consid. 3] 3. Though the two Natures in Christ are not, 〈◊〉〈◊〉 should not be confounded; yet the personal union is

high and glorious, that there is a communication of Pro∣perties, (which must be duly considered, for the right understanding of many Scriptures which refer to Christ.) The properties of one nature are sometimes attributed to the whole Person; as, Christ is said to be born of a wo∣man, and to be dead; which is proper to the humanity: ••nd to have been with the Father before the Creation; which is proper to the divine nature. Sometimes, the properties of one nature are attributed to the other na∣ture, in regard of the personal union; as, when God is said to be crucified, to purchase the Church with is ••lood, and to be taken up into glory. 1 Cor. 2.8. Acts 20.••8. 1 Tim. 2.16. which properly belongs not to the di∣••ine, but to the humane nature. And sometimes those things which properly belong to the whole person, and ••o both natures, are attributed to one nature; as, where ••he man Christ is called the Mediator, 1 Tim. 2.5. which ••ertains not to Christ as he is man onely, but as he is God-man, or God manifested in the flesh.

[Consid 4] 4. That nature and person must be carefully distingui∣shed. Nature is a substance common to all the three, Father, Son, and Spirit: but a Person is that which sub∣••steth of it self, and hath a proper maner of being; as, ••he Father begetteth, the Son is begotten, the holy Ghost proceedeth from the Father and the Son. The acts of God essentially considered, are common to all the persons; ••s, to create, &c. but the acts of God personally consi∣dered, are proper to each person; as, to beget, &c. Neither let any say, that this is a groundless distinction: We finde, the Word was with God; there God is to be taken personally; the Son was with the Father, distinct from the Father. Again, the Word was God; there God 〈◊〉〈◊〉 taken essentially, Joh. 1.1. the Son, as well as the Fa∣ther, having the whole essence of God.

[Consid 5] 5. That there is among the Persons a distinction in espect of Order. The beginning of the Godhead is in ••he Father; who begetting the Son, must in order be be∣fore the Son begotten; and the Father and the Son, be∣fore the holy Ghost, which proceeds from them: But for nature, they are consubstantial; for dignity, coequal; and for time, coeternal: there being among them neither 〈◊〉〈◊〉 nor last, superiority nor inferiority. The whole di∣vine

essence is in each Person; onely it was incarnate•• in the second Person, the Word, who is also called the So•• of God, not in respect of his miraculous conception, un∣ction, resurrection, exaltation, (for he was the Son o•• God before any of these, onely hereby his power and glory was manifested) but in respect of his oneness 〈◊〉〈◊〉 essence with the Father.

[Consid. 6] 6. It becomes us not to dispute against, or deny the glorious Mysteries of the eternal Godhead of Christ, the•• Trinity of Persons in the unity of Essence, the union 〈◊〉〈◊〉 two Natures in one Person; though we cannot compre∣hend, much less express how these things should be•• Shall we think to empty the vast Ocean into a Muscle shell? Are there not many mysteries in nature, which the wisest Philosopher cannot sound the depth of? Wh•••• can distinctly and perfectly tell how the childe is formed in the womb, how the soul and body are knit together•• Who can declare the several beings and operations o•• the creatures? Who can clearly make out that mystical•• oneness which is between Christ and the Saints? which yet is not of so high a nature, as the essential union o•• three persons 〈◊〉〈◊〉 one divine essence; no, nor as the hypo••••••∣tical union of two natures in one person. Shall we doubt of or deny every thing which we cannot rationally conceive of and comprehend? then farewel divine faith, and the ground thereof, i. e. divine and supernatur•••• revelation. The very Angels cover their faces at the brightness of Gods majestie; thereby signifying, that this glorious mystery cannot be comprehended by the most excellent creature; and shall we quarrel with it, and dispute against it, because we cannot with all our wit and reason comprehend it? Who is this that darkeneth counsel by words without knowledge? Where wast thou (saith the Lord) when I laid the foundations of the earth? de∣clare, if thou hast understanding. Job 38.2, 4.

I cannot (saith Nazianzene) think of one, but by and by I am compassed about with the brightness and glory of three; nor can I consider three, but I am presently brought back again to one.

The Ʋnity in Trinity (saith Justin Martyr) and the Tri∣nity in Ʋnity, is understood to be so; but how it is, neither will I advise others curiously to search, nor can I satisfie my∣self.

Whatsoever thou sayst of that God (saith Tertullian) who is one in essence, and three in persons; thou dost rather de∣clare some one force and vertue of his, then Himself: for, what beseeming him canst thou either think or say of him, who is infinitely beyond whatsoever thou canst think or say?

I have been the larger on this Subject, because it is the foundation of a Christians faith, hope, peace, and consolation; and because there are many at this day, of able parts, smoothe language, and unspotted conversati∣ons, who deny the eternal Deity of the Son of God, and his consubstantiality with the Father: In which errour if they live and die, poor creatures! they are lost for ever; for∣asmuch as there is no coming to, nor reconciliation with God, but by him who is God blessed for ever, Rom. 9.5.

Our dear Lord Jesus will one day plead his own cause with a witness, when the greatest Disputers of this world shall not be able to open their mouthes against him. In the mean while, I thought it my duty to speak something for the honour of my Lord and Saviour, who hath done and suffered great things for my soul. I have contracted as much as well I could, in a little room. Those that de∣sire to look into more large and learned Tracts on this subject, may do well to peruse M. Owen's Vindiciae Evan∣gelicae, against Biddle; and Nicolaus Arnoldus Religio So∣cin. Refuta. lately published.

Thus much of the first Doctrine.

Let us now proceed further in the opening of this Verse.

[Thy Throne, O God, is for ever and ever.]

The Spirit of God describes the Kingdom of Christ by two properties: one of them is perpetuity, or everlasting∣ness.* 1.69 [Thy Throne, O God, is for ever and ever.] A throne signifies Princely, Judicial Majestie, Power and Sove∣raignty. In a Kingdom there are four things: A King, Subjects, Laws, and Authority. The Throne is an em∣bleme of the last. So here.

The Jews and Arrians (that they might every way oppose the Godhead of Christ) would have the words read thus: God is thy throne, or seat, O Christ, for ever and

ever: As if this word God should be read in the Nomi∣native, and not in the Vocative Case. But this is but a∣meer evasion: for both the Septuagint (whom the Apo∣stle follows) render it in the Vocative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as applying it to the Messiah; And besides, the former reading 〈◊〉〈◊〉 quite contrary to the use of Scripture: for though w•••• finde that heaven, earth and angels are said to be the Throne or seat of God, yet God is never said to be the throne or seat of man.

Christ may be considered either as the Lord of glory, o•• as a glorified man: In which respects, he hath a twofold Throne ascribed to him. (1.) One, as he is God, Dan. 7.9, 10. Rev. 5.1. Rev. 20.11. Rev. 22.1. (2.) Another, a•• he is man exalted and glorified. No meer creature 〈◊〉〈◊〉 with Christ on the former, but the Saints shall sit with him on the latter. Know ye not that the Saints shall judge the world? 1 Cor. 6.2. To them that overcome, will I give to sit with me on my throne, even as I overcome, and am•••••• down with my Father on his throne. Rev. 2.26, 27. Rev. 3.21. This is that which the Lord will bring forth, as the issue and result of those shakings and revolutions which ar•• and shall be in the nations of the world. Dan. 7.22, 26.

From the words we may observe,

[Observ. II] That the Kingdom of Christ is an everlasting Kingdom. * 1.70

The words translated [for ever] do not in Scripture so precisely import absolute eternity, but that sometime they are taken periodically, for an age, or a long time; as till the year of Jubilee, or till the coming of Christ in the flesh. But it is observed, that in the text there are two words; Gnolam, and Gnad: and this latter word, Gna••, being added* 1.71, signifies in Scripture absolute eternity, Psal. 10.16. which the Greeks express thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Though David and Solomons Throne was not everlast∣ing in the letter and Type; yet in the Antitype, or thing signified, it was. The Lord hath promised that David posterity shall endure as long as the Sun and Moon endu∣reth, Psal. 89.29. This is verified in Christ, whose King∣dom and Throne is both universal and eternal. The Lord hath sworn to David, to make him King of Israel, and to set of his issue on his throne for ever, 2 Sam. 3.9. Psal. 132.11.

this is also fulfilled in Christ, who was David's son according to the flesh, and his Lord and Father accord∣ing to the spirit. Of the increase of his government there shall be no end, Isa. 9.6. His Kingdom is an everlasting Kingdom, a Kingdom thorowout all ages, Psal. 145.13. a Kingdom that shall overtop all other kingdoms. Isai. 2.2, 11. Dan. 2.45. Mic. 4.2. He shall reign over the house of Jacob, and of his Kingdom there shall be no end, Luk. 1.33. Hence the mercies of this Kingdom are called the sure mercies of David; and the Covenant made with the house of David, a sure, well-ordered, everlasting Covenant. ••sai. 55.3, 4. 2 Sam. 23.5.

As for the four great Monarchies of the world, especially the fourth or Romane Monarchy, Dan. 2.42. with the toes and branches thereof, viz. those Kings and Countries now under the Turkish and Papal power; they have in∣deed, and do still with much cruelty act their parts a∣gainst Christ and his Lambs: but the little Stone shall ••••••ite and break them in pieces; and this little Stone, namely, the Kingdom of Christ, (which is so much despi∣sed at this day) shall become a great mountain, and cover the face of the earth.

[Use. 1] 1. Behold therefore the folly and madness of the bloody Papists and other Persecutors, who make deep and long furrows on the backs of the Saints, Psal. 129.3. as if they were still in hope to swallow up this Interest, notwithstanding the late glorious appearances of God in vindication thereof. Poor-souls! they do but delude themselves; their Kingdom and Power is giving up the ghost: Christ and his interest will eat up all other inte∣rests. This King will be last on the Stage, and will reign till all his enemies be made his footstool, 1 Cor. 15.25.

[Use. 2] 2. Is Christ's Kingdom durable and everlasting? Let a•• therefore, when we see the Kingdoms and Govern∣ments of the world shaken, yea, broken and overturned one after another, look and long after this Kingdom that cannot be shaken, Heb. 12.28. The mutability and uncertainty of all outward Forms, should make us high∣ly prize the immutability and perpetuity of Christs King∣dom: no true rest, till we come to this.

[Use. 3] 3. Again, let us patiently and meekly wait in Gods

own way, for the spreading and growth of this Kingdom•• which though at first it be but like a grain of mustard seed, scarce discernable; yet afterward it becometh •• great tree, Matth. 13.31. This Kingdom will grow great•••• and greater, till it become a huge mountain. Nor is 〈◊〉〈◊〉 onely inward in the heart, (and so peculiar to Gods elect in whose hearts he sets up his spiritual Kingdom) but 〈◊〉〈◊〉 is also outward in the world. The Kingdoms of th•••• world, in their outward and Civil administrations, shall be governed by Christ, Rev. 11.15. In the days of the fourth Kingdom, saith Daniel, Chap. 2.44. the God 〈◊〉〈◊〉 heaven will set up his Kingdom: this is the little Stone 〈◊〉〈◊〉 out without hands; which shall at length, when the toe•• or last part of the Image is destroyed, cover the whole earth.

Quaer. How then are we to consider the Kingdom o•• the Stone?

Answ.* 1.72 There is a twofold state or consideration o•• this Kingdom?

1. It is a Stone cut out of a mountain without hands scarce visible, as yet the fourth Monarchy standing on his feet, or at least on his toes. Those that are with and 〈◊〉〈◊〉 Christ, are but a very little remnant, a few faithful chose•• ones. Ephraim compasseth God about with lyes, and Isru•• with deceit: but Judah ruleth with God, and is faithful a∣mong the Saints, Hos. 11.12.

2. The other state of Christs Kingdom (which we wa•• for) shall be, when the Stone (having smote the Image 〈◊〉〈◊〉 his feet and toes, and so utterly destroyed him) grows u•• to be a great Mountain, and fills the whole earth. The former is called (by a learned man) Regnum Lapidis,* 1.73 the Kingdom of the Stone, which is yet the state of Christ Kingdom; the later, Regnum Montis, or the Kingdom 〈◊〉〈◊〉 the Mountain. The Interval between these two, from the first hewing out of the Stone, until it become a great•• Mountain, is the subject-matter of the Apocalyptical ••••••∣sions.

Thus much of the first property of Christs Kingdom The second followeth, i. e. Righteousness, or ••••∣quity.

[The Scepter of thy kingdom is a right, or, a strait scepter.] Or thus: It is a just & equitable Scepter or Govern∣ment, a Scepter of righteousness, as the Apostle expres∣seth it, Heb. 1.8. (which some render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the rod of righteousness.) The Scepter is an Ensigne of Power and Majestie of government, Amos 1.5. and the rod or staff was anciently used, to signifie the same. This declares the nature and quality of the Government and administrations of Christs Kingdom, which is the habitation of justice and equity, the moun∣tain of holiness, Jer. 3••.21. The Scepter whereby this King doth gather and govern his subjects, is the Word or Gospel of the Kingdom, which is a Rod of Equity.

The Jews refer this onely to Solomons Scepter: nay,* 1.74 there are some that apply it to Ahasuerus, but very ab∣surdly. Doubtless there is no government in the world so justly and rightly administred, but that it is accom∣panied with much injustice. Solomons Scepter was not righteous in all things, nor his fathers before him: but Christ's Scepter is a perfect Scepter of righteousness: Justice and judgement are the habitation of his throne, Psal. 89.14. Psal. 97.2. He puts on righteousness as a brest∣plate: Righteousness is the girdle of his loyns, and faithful∣ness the girdle of his reins, Isai. 59.17. Isai. 11.5.

Hence we may observe,* 1.75

That however the Princes of this world do or may oppress their subjects, and lay heavie yokes and burthens upon them; yet Christs Government is a just and equitable government; and all the administrations of his Kingdom are righteous.

Consider Christ in all his Relations, and he is just in them all; righteous in whatsoever he undertaketh.

1 He is a just King,* 1.76 administring all things in his king∣dom righteously: Behold, a King shall reign in righteous∣ness, Isai. 32.1. His Scepter shall not nor cannot be wrest∣ed to the fulfilling mens of mens lusts and humours, as other Scepters are; which at length proves the ruine of them.

2 Christ is a just Judge, who accepts no mans person,* 1.77

but is impartial in administring justice: He shall not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth, Isai. 11.3, 4. Be wise, O ye Judges, and learn of Christ to be impartial in, and to hasten the administration of justice: for so doth he, Isai. 16.5.

3 He is a righteous Lord,* 1.78 who in his Soveraignty dis∣penseth his gifts rightly, without doing wrong to any; and where there is no wrong done, there is no injustice. Shall not the Judge of all the earth do right? Gen. 18.25. To whom doth this Lord owe any thing? and he will pay it: or, who hath first given to him? and it shall be recom∣pensed to him again, Rom. 11.35. The nature and will of this Lord, is the rule of all righteousness: and he can do that justly, which if a meer man should do, would be un∣just: for he is not tyed to Laws, or under a superiour to command him, as man is. My he not do with his own what he pleaseth? hath not he an absolute Soveraignty over all things? who should control him? Rom. 9.20, 21.

4 He is a righteous Husband,* 1.79 just and faithful in his whole carriage to his Spouse, from first to last: she can set to her seal, that he is true and righteous, Joh. 3.33. The wife is the weaker vessel, and should be tenderly and kindly used. Other husbands are churlish, and sail in performing their relative duties to their yoke-fellows: but Christ is and ever will be loving and faithful to his sp••use, and will lay no more upon her then he will ena∣ble her to bear.

5 Christ is a righteous Advocate,* 1.80 1 Joh. 2.1. who can carry the Suit for us by a righteous Plea in a Court of ju∣stice, without the least deceit or underhand-dealing; having fully satisfied divine justice, and payed the ut∣most price of our redemption:* 1.81 it is now just with God to forgive us our sins, 1 Joh. 1.9. and to put us in posses∣sion of life eternal.

Quer. But how and wherein is the equity and righte∣ousness of the scepter of Christ further demonstrated?

[Demonst. 1] Answ. 1 First, from his personal righteousness; he be∣ing the Lord that loveth righteousness, Psal. 11.7. the sun of righteousness, Mal. 4.2. the true Melchizedek, or King of righteousness, Heb. 7.2. Righteousness and peace meet in

him, Psal. 85.10. Righteousness is his nature, and there∣fore he cannot do an unrighteous act. When he was in∣carnate, then did righteousness look down from heaven, Psal. 85.11. Christ being God, his righteousness may be considered two ways:

• 1. His universal righteousness, which is the purity of his nature and essence absolutely considered, Psal. 5.4. 1 Joh. 1.5.
• 2. His particular righteousness, considered in his re∣lations to, and dealings with the creature. In both re∣spects, his scepter is a righteous scepter.

[Demonst. 2] Secondly, Another Demonstration is taken from the righ∣teousness which Christ communicates to his people, being the Lord our righteousness, Jer. 23.6.

1. Whereas none of us are righteous by nature,* 1.82 no not one, Rom. 3.10. Christ by his righteousness hath pre∣sented us perfectly righteous before God his Father, Rom. 5.19. Col. 1.22. We are compleat, and without spot, in him, who is made righteousness unto us, Col. 2.10. 1 Cor. 1.30. And that we might be made righteous, he was vo∣luntarily made sin, and a curse for us, 2 Cor. 5.21. Gal. 3.13 such was the great love which he had to righteousness. Whether the righteous Lord punisheth sin by necessity of nature, or might not in his absolute soveraignty have remitted sin without satisfaction; we need not now dis∣pute, since it is revealed in the Scriptures, that he will not pardon the least sin without satisfaction; having al∣ready constituted this Rule, for the vindication of his re∣lative justice, and the salvation of his elect.

Again,* 1.83 Christ frames his people by his Spirit to a righteous and holy disposition and conversation: this na∣turally flows from imputed righteousness, which is not an empty imaginary thing, but real and operative: for if the tree be good, the fruit will also be good, Mat. 7.17. The Saints are made conformable to Christ, there being a resemblance between them, as between head and mem∣bers: As he worketh righteousness, so do they, though not in the same measure: He that is born of God, and doth righteousness, is righteous, as he is righteous, 1 Joh. 3.7. The Lord leads his people in paths of righteousness, Psal. 23.3. both inwardly inclining their hearts, and also con∣forming their outward actions to his rules and precepts.

Through faith, the Saints wrought righteousness, Heb. 11.33.

3.* 1.84 He governs his people by righteous Laws, which the Isles shall wait for, Isa. 42.4. The Law of truth (for here∣in Phinehas was but his type) is in his mouth, and iniquity is not sound in his lips, Mal. 2.5, 6. It is a Royal Law, a Law of liberty to his people, Jam. 1.25. Jam. 2.8. be∣cause the Lord puts it into them, and transforms and moulds their hearts into it, Heb. 8.10. 2 Cor. 3.18.

4. He gives his people faith to lay hold on his righte∣ousness, Phil. 1.29. Heb. 12.2. whereby they obtain wit∣ness that they are righteous as he is righteous, Heb. 11.4. and so their consciences are made good, pure and peace∣able, Heb. 9.14. Christ being first King of righteousness, and then King of peace, Heb. 7.2. Well may that righ∣teousness satisfie conscience, which hath fully satisfied di∣vine justice. If our hearts condemn or acquit us, God is greater then our hearts, 1 Ioh. 3.20.

[Demonst. 3] Thirdly, Christ is righteous in all his administrations both towards the world and his Church, even in those providences that are most contrary to humane Reason and wisdom: as namely, that the Gospel (both in respect of outward Dispensation, and inward effectual Operati∣on) should be sent unto a people more wicked, and be with held from a people more moral and ingenuous, who make a better improvement of their natures: That evil men should prosper in a wicked course, and the godly be oppressed in doing righteous things, Eccl. 8.14. yet still the Lord is righteous in all his ways, and holy in all his works, Psal. 145.17. Rev. 15.3. Though we poor crea∣tures are so short-sighted, that we cannot see from the be∣ginning to the end thereof, Eccl. 3.11. This King judgeth and maketh war in righteousness, having no quarrel but what is just: he will in righteousness judge the Whore, and avenge the blood of his Saints, Rev. 16.5, 6, 17. Rev. 19.11. Psal. 72.2.

[Demonst. 4] Fourthly, His righteousness appeareth in keeping his word, and performing all his promises and engagements, Isai 30.18. Christ who was preached among you by me, (saith the Apostle) was not yea and nay, but in him was yea: for all the promises of God in him are yea and amen, 2 Cor. 1.19, 20. To speak properly, the Lord is not a

debtor to us; yet having freely and of his own accord made us a promise, he stands obliged to himself, in regard of his justice, truth, and faithfulness, Heb. 6.18. and therefore must and will perform what he hath promi∣sed* 1.85.

[Demonst. 5] Fifthly, Christ is righteous in distributing rewards both to the Godly, (whom he ruleth with a golden Sce∣pter) and to the wicked, (whom he subdueth with an iron Mace.) This King will not nor cannot abuse his power, to do wrong to any; but he will do right to all: Gen. 18.25. 2 Tim. 4.8. Rom. 2.6, 7, 8, &c. Heb. 6.10. 2 Thess. 1.6, 7. The Lord declareth his justice, not onely in the just con∣demnation of the wicked, but also in the justification of the godly, and rewarding them with eternal life, Rom. 3.8, 26. 1 Joh. 1.9. Psal. 85.10. Not that there is a true commutative justice between God and the Saints, as if heaven were properly a reward of, & due in strict justice to their obedience: no humble Christian dares challenge heaven upon this account; but in regard of Gods pro∣mise, and Christs satisfaction. It is just with God to re∣ward the Saints with life eternal; and he will do it: otherwise he should not be faithful to himself.

In a word, Christ is righteous in his Natures, Offices, Relations, and in all his Operations, for, in, and by his people: therefore well may it be said, That his Scepter is a Scepter of righteousness or equity; for he administers justice with equity and mercy, not dealing with his people according to the rigour of the Law. If thou, Lord, shouldst mark what is amiss, who could stand before thee? But there is mercy and propitiation with thee, that thou mayst be feared, Psal. 130.3, 4. In some cases, that saying is true: Summum jus, summa injuria: The rigour and extremity of the Law, is the greatest injury: But here is a King that is propitious, and administers judge∣ment with equity, and tempers justice with mercy.

[Use. 1] Is Christs Scepter a righteous and equitable Scepter? O then lay down thine arms, and come in, thou rebelli∣ous sinner. As the Persian Monarch held out his Scepter to Esther, upon which she drew neer, Esth. 5.2. so Christ doth yet hold forth his golden Scepter in the ministery of the Gospel. Draw neer therefore, thou poor sinner,

and come under this Scepter, which is a gracious Sce∣pter, a Scepter of righteousness. Justice indeed seems to be a harsh word to a wounded soul; and so Luther himself in his agony did apprehend it: O but it is a most comfortable word, in that sense wherein it is alleadged by the Apostle, Rom. 3.25. and therefore (as* 1.86 Musculus observes) that word which signifies goodness, is rendered by the Septuagint justice or righteousness. The Lord Jesus will send forth judgement unto victory.

[Use 2] 2. Is our Lord and King righteous in all his admini∣strations? Be silent then, O flesh, before the Lord, Zech. 2.13. under the sharpest and saddest dispensations, whe∣ther towards the Church in general, or our selves in par∣ticular. When the Lord seems to write bitter things a∣gainst his people, and his providences seem to cross his promises and prophecies; in this case, we are to hold our peace, Lev. 10.3. The ways of the Lord are unsearch∣able, and past finding out, Rom. 11.33. As for our parts, we are so shallow and unskilful, that we cannot lay to∣gether the several pieces and passages of Divine Provi∣dence: which if we could do, they would appear to be exceeding beautiful and harmonious. Here is a wheel in the midst of a wheel, Ezek. 1.16. If we look on a Watch or Clock when it is taken asunder, there seems to be much disorder and confusion in it: but let the Artist put the several pieces together in order, and it is full of beauty. That which we cannot comprehend of God, we are to admire. 'Twas an excellent saying of one:* 1.87 He that in Gods works cannot finde a reason of them, may easily finde in his own weakness, a reason why he cannot finde a reason.

[Use. 3] 3. Lastly, Let us cry mightily to God, that the Kingdom of Christ may come in great power, righteous∣ness and glory, upon the nations. When the Spirit is poured out from on high, then shall judgement dwell in the wilderness, and righteousness in the fruitful field, Isa. 32.15, 16, 17. Till then, one party will successively supplant and pull down another, that they may set up themselves. Till then, the land will mourn for want of justice, and iniquity will abound: pride, covetousness, ambition, oppression, self-love, and the like corruptions, will bear sway, and that under several Forms, till the Lord give a spirit of justice and self-denial, and exalt his

own Kingdome; Then shall we discern between the righteous and the wicked, between him that serveth God, and him that serveth him not, Mal. 3.18.

Vers. 7. Thou lovest righteousness and hatest wickedness: Therefore God thy God hath anointed thee with the oyle of gladness above thy fellows.

These words are exegetically added to the former, as also in Heb. 1.8, 9. for therefore Christs Scepter is a righteous Scepter, because he doth faithfully administer Justice in his Kingdome, in protecting the righteous, and destroying the wicked, and that in love to righteousness and hatred of iniquity. The Lord preserveth the faithful, and plentifully rewardeth the proud doer, Psal. 31.23.

Justice and wickedness (which are here put in the ab∣stract, some interpret in the concrete for just and wicked men: it being the property of a just King to defend the one, to punish the other; to love the one, and to hate the other: But there is more emphasis in the words, as they are here rendered in the abstract, Intimating that Christ is both righteous in himself, and the Author and giver of righteousness to others* 1.88. Christs Scepter is a right Scepter, because he is a righteous King: Righteous∣ness it self, loving righteousness, and abhorring all iniqui∣ty: which two are necessarily joyned together.

We see then that the words contain both the positive and negative part of sanctification.

1. A cordial love of, and adherence to righteousness and holyness.

[Observ. 1] 2. A hatred and abnegation of all sin and wickedness: Both are here ascribed unto Christ, who loves all and every part of righteousness, whose life and actions were perfectly commensurable to the rule of righteousness,* 1.89 and who is of purer eyes then to behold iniquity, Hab. 1.13.

Hence observe,

That righteousness and holyness are so natural and essen∣tial to Christ, that he cannot but love righteousness and hate iniquity.

Wickedness cannot dwell with him, neither shall ini∣quity come nigh his throne, Psal. 94.20. Christ is that just and holy one, Act. 3.14. Act. 22.14. of whom Pilates Wife was warned in a dream, Math. 27.29. and con∣cerning whom the World shall be one day convinced, that He is holy and righteous, Joh. 16.8. and that

1. In his conception and Birth, being born without sin, a Lamb without spote or blemish, shaddowed forth under the Law: such a high Priest became us, Heb. 7.26, 27.

2. In the whole course of his life and actions, he ful∣filled all righteousness, Matth. 3.15. Heb. 4.15. Joh. 14.30. No guile was found in his mouth: and it was necessary it should be so, That he might communicate righteousness unto us, and work righteousness in us: had he been ble∣mished in the least, he could not have presented us holy and unblameable before God, Col. 1.22.

Object. Yea, but seeing Christ was made of a Woman, Gal. 4.4. he must needs descend from the first Adam, and therefore could not be perfectly righteous and without sin.

Ans. Doubtless all those that come of Adam by natu∣ral generation, are Sinners; being generated of the nature of man, they receive the sin and corruption of that nature: and so indeed should Christ have done, if he had descended from Adam by natural generation: But the humanity of Christ was framed without natural generation, by the extraordinary operation of the Holy Ghost.

For, though the flesh of Christ was made of the sub∣stance of the Woman, yet he was not begotten by man, and therefore did not receive the corruption of the nature of man, the womb of the blessed Virgin being above nature sanctified,* 1.90 and overshaddowed by the Holy Ghost.

However men shall define Justice or righteousness, it will plainly appear that Christ is a just person, a lover of Justice, and hater of iniquity.

1. If we do with the Philosopher, derive the word Justice from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies the dividing of a thing into two equal parts or portions, for so a righteous man doth, giving to each their due and just portion; which is called

distributive Justice; Surely this belongs unto Christ, who gives to every man his due portion; to Caesar what is due to him; to the Pharisees what is due to them; and to his own Children what is their due by promise.

2. If with the Latines, we derive the word Justice from Jus signifying Law or Right, and so repute him a just man, who observeth the precepts of a just Law, or who commandeth them to be observed; We may well conclude that Christ is just, and a lover of Justice: for who is so conformable to the holy Law of God, as he? Who hath more right to us and over us? Who hath more authority to command us then he? Who commands things more just and equal then he, who is the just Law-giver and Law-fulfiller?

3. If we take justice in that sense that some take it, as signifying a confluence of all vertues and excellencies, every vertue being contained in justice, as every sin is contained in injustice; who can lay a better claim to this Universal justice, and confluence of all vertues, then Christ can? Is not he perfectly good, Universally good and just in himself, and communicative of goodness and justice to others? all vertues, all excellencies do concen∣tre in him.

4. If we take righteousness for truth and fidelity, in the performance of promises, as he is said to be just man, who is as good as his word* 1.91; and we find in Scripture, ••hat truth or fidelity is usually joyned with justice, Psal. 85.10, 11. and God is said to be just and faithful in forgiving sin, 1 Ioh. 1.9. We may well apply justice ••o Christ in this sense, which performeth whatsoever he hath spoken, not one Iota of his word shall faile, till ••ll be fulfilled, Rev. 15.31. Let God be true, and every man a lyer. Though men violate their promises, yet Christ will not.

Thus it appeareth that Christ loveth righteousness, and ••ateth iniquity: yea he loveth righteousness, for righteous∣ness sake; he loveth all persons and things that are righteous: himself being the righteous God, as well as a just-man.

1. Quest. Wherein doth it appear, that Christ loveth righteous and holy persons?

Answ. 1. The Scripture tells us, that righteous persons are the object of the Lords delight, and complacency, 1 Joh. 1.6, 7. He knoweth the ways of the righteous, so as to approve thereof, Psal. 1.6. his eye is always upon them for good, and not for evil, Psal. 34.15. 1 Pet. 1.12.

2. He manifests himself unto them: the secret of the Lord is with the righteous, and they shall know his Counsels: the things which other eyes have not seen, nor other ears have not heard, are revealed unto them, Prov. 3.32. 1 Cor. 2.9, 10.

3. He levels and makes their way plain, and easie unto them, Isai. 26.7. Prov. 15.19. They have light whilst others in darkness. Light is sown for the righteous, and gladness for the upright in heart, Psal. 97.11, 12. Hence it is that the righteous are as bold as a lion, Prov. 28.1.

4. Such are peculiarly own'd, and protected by the Lord, 2 Pet. 2.8. Prov. 11.8. The righteous is more excel∣lent then his neighbour, Prov. 12.26. and therefore the wicked are given as a ransome, that the righteous may be preserved, Prov. 21.18. Isai. 41.2.

5. The Lord extendeth his blessing to their posterity, Prov. 11.22. He blesseth the habitation of the just ones; Salvation is in their Tabernacles, Prov. 33.3. Psal. 118.15.

6. It shall go well with the righteous in the last day, Isai. 3.10. Eccl. 8.12. Isai. 24.16. Matth. 13.43. Matth. 25.46. The Lord Jesus will gather them, as a shepherd gathereth his flock, or as a Jeweller gathereth his Jewels, whereof he will not lose the least dust, Mal. 3.17. He that walketh uprightly, and worketh righteousness, shall abide in thy Tabernacle, and dwell in thy holy Hill, Psal. 15.2, 3.

2. Quaest. How doth it appear that Christ hateth ini∣quity, yea all iniquity?

Answ. In 5. particulars.

1. 'Tis that only, which the Lord (as a just judge) will punish to eternity: nothing properly is the object of his hatred, but sin and wickedness.

2. Though Christ assumed the nature of man, yet it was without the sin of man, Heb. 4.15.

3. That he might abolish the sins of the elect, he himself endured the pains of Hell for them: Crying out, ••••y God, my God, why hast thou forsaken me? Matth. 27.46. and upon this accompt was made sin, and a curse for us, ••co. 5.21. Gal. 3.13.

4. Christ will not have Communion with us, till our ••ns be non-imputed, and his righteousness imputed to ••s: Justification by God, precedeth Communion with God: Sanctification flows as an effect from imputed righteousness.

5. He will never leave, till he have wholly purged ••ut of his own people, the remainders of sin and cor∣ruption, and made them perfectly holy as he is holy.

Object. Yea, but Christ was reckon'd among Trans∣gressors, Isai. 53.6. and Luther was bold to say, that he was the greatest sinner in the World.

Answ. The meaning is not, that Christ was inherently a sinner; for then he could not have delivered us from sin; But our sins were imputed to him, as our surety. The Lord made to meet on him the iniquities of us all, Isai. 53.6. and herein the Scape-Goat (which did bear the sins of the people, Levit. 16.21, 22.) was a lively type of Christ; all our iniquities being layed upon his score, he was arrested by God, as the debtor, and shut up in pri∣son, and we for whom he undertook, are set at liberty: yet so, as we must still acknowledge, that he was with∣out the least Tincture of sin in his own person, and we have still the remainders of the old man in us.

[Use. 1] Is righteousness so natural and essential to Christ, that he cannot but love and work righteousness? Then al∣though the Army and followers of the Lamb, Rev. 19.19. should by his appointment dash the Brats of Babylon against the Walls, Psa. 139.19. and wade up to the Horses Bridles in the Blood of the Antichristian party, (for so they shall do at the destruction of Rome, Rev. 14.20.) yet still it is our duty to sing the song of the Lamb, saying; Great and marveilous are thy works, Lord God Almighty: just and true are thy ways thou King of Saints, Rev. 15.3. Well may we question our own apprehensions, (which are

subject to errors and mistakes,) But for the works and administrations of Christ, there is not the least cruelty o•• injustice in them; nothing can flow from this pure foun∣tain, but pure streams. Thou lovest righteousness, and hate•• iniquity.

[Use. 2] Be exhorted, ye Magistrates and Rulers, to imitate Christ, and to learn of him; Magistrates especially, ought to love righteousness and administer Justice, in love t•• Justice: for whatsoever is not done for righteousness sake (though materially good) but for faction, applause and other carnal ends, is not true Justice; and as Magi∣strates should love righteousness, so they should hate ini∣quity with a deadly hatred, and fly from the very appearance of oppression, ambition, partiality, injustice bribery, &c. Let them learn of Christ, who delayeth not but hasteneth Justice, Isai. 16.5. Why should there be any complaining in our streets, for the want and delay o•• Justice? When the oppressed Woman petitioned the Roman Emperour for Justice, and he answered her, that he was not at leisure; she replyed excellently, That then he should cease to be Emperour.

Magistrates and Judges are called Gods in Scripture, Psal. 82.6. Joh. 10.34, 35. as (1) In regard of their simplicity, (God being a pure, unmixed essence) and (2) Their mercyfulness and Clemency, Prov. 20.28. and (3) Their knowledge and wisdome: so (4) In regard of their love of righteousness and Justice, and their ha∣tred of iniquity, whereby the throne and Majesty of Government is established, Isai. 9.7. Prov. 16.12.

It was said of two Roman heathens* 1.92, that it was as easie to remove the Sun out of the Firmament, as to remove them from Justice and equity; and what! is there not more power in grace, then in moral Philosophie? shall heathens excel Christians in justice? O let Magistrates and Governours especially delight in righteousness; he that ruleth over men, must be just, ruling in the fear of God, 2 Sam. 23.3. Holiness gives God his due, and righteous∣ness gives man his due, yea every man without excepti∣on; The judgment of truth will teach the Magistrate to do justice to men as men: to the wicked as well as to the Godly; and to the Godly as well as to the wicked: to them that are of a different Religion, as well as to them

that are of the same judgment with him.

[Use. 3] Let all Christians improve this Doctrine, and learn to be righteous, as Christ is righteous, 1 Joh. 3.7. It is not enough negatively not to be wicked, not to do unjust things: But Christians should work righteousness, in love to righteousness, Isai. 64.5. David had respect to all Gods Commands, Psal. 119.6, 128. The true Virgin Saints follow the Lamb whithersoever he goeth, Rev. 14.4. Grace teacheth us both to avoid sin, and to abound in righteous and holy actions, Luke 1.74, 75. Tit. 2.12. To hate that which is evil, even as Hell it self, (as the word signifieth) to be as unwilling to sin, as to be tormented in Hell: and to cleave fast, or to be glued to that which is good, Rom. 12.9. to depart from evil and to do good, Psa. 34.14. It is but a popish slander, That the Protestants hold that no persons are righteous, with an inherent justice; but only with that which is extrinsecal and imputed: for though that which is inherent in us, is imperfect, and therefore cannot justify us at Gods tribunal; yet it is in its kind a true personal inward righteousness, Luke 1.6. Of all men, the Saints are most righteous, both inwardly and outwardly, in heart and conversation: The love of righteousness, and hatred of wickedness, is ingrafted in them, and as it were connaturalized to them by the Spirit of God, 2 Pet. 1.4. Eph. 2.10. Eph. 4.24. and herein they are made conformable to Christ, in whose heart the Law of righteousness and holiness is written, with an indelible character.

Quest. What are those Dutyes, which this Doctrine re∣quireth of us?

Answ. 1. Duty, Is to bewaile before God, that deluge of unrighteousness which is in the Land. Yet they seek me daily (saith the Lord) and delight to know my ways, as a Nation that did righteousness; But O! that men would at length loose the bands of wickedness, and let the op∣pressed go free, and break off every yoke: this would be pleasing unto the Lord, Isai. 58.2, 6.

He hath shewed thee (O man) what is good, and what doth the Lord require of thee; but, to do justly, and to love mercy; and to walk humbly with thy God? Mic. 6.8. A∣las, none calleth for justice, none pleadeth for Truth: judgment is far from us; neither doth justice overtake us:

We wait for light, but behold obscurity; for brightness but we walk in darkness. Judgment is turned away back∣ward, and justice standeth a far off: truth is fallen in the street, and equity cannot enter, Isa. 54.4, 9, 14, 15. And is not here matter of great lamentation, and of seeking to the Lord, that his own Arm may bring salvation, and his Righteousness break forth in these Nations? God is engaged in point of honour to appear against the crying sins and evils of the times; especially seeing there have been such high pretences for a Thorow Reformation both in the Church and Civil State. Shall we now •••• down, and feather our own nests, and neglect the great work of the Lord? Surely the Lord will visit for this. O let us be zealous, and repent, and ••o our first works.

[Duty. 2] 2. It is our Duty in our places to follow after righte∣ousness. Such as pursue after righteousness, (i. e.) as seek righteousness by faith in Christ, Rom. 9.31, 32. and continue in the constant practice of righteousness and holiness, Prov. 21.21. shall have comfort and support in the evil day, Isai. 51.1. Hearken to me, ye that follow after righteousness. 'Tis a metaphor taken from the men of the world, who pursue eagerly after earthly things, as if they could never have enough: or from Hunts-men that pursue the Stag: or Souldiers, that vigorously follow after their enemies: So should we pursue after righteousness.

[Duty. 3] 3. Cordially to adhere unto, and joyn with those in the Land, that are righteous, and delight most in ways of righteousness, without partiality or faction. The Lord will spare such as are righteous in the Land, and will not destroy them with the wicked, Gen. 18.25, 32. They shall be hid in his secret chambers, till his wrath have utterly consumed his enemies. If there be but ten righteous persons in a Land, men that appear for impartial justice, let them be our companions, now that the Lord is about to visit the nations for their unrighteousness.

[Duty. 4] 4. When we finde our selves burthened with our own unrighteousness, (as there is none of us that perfectly lov∣eth righteousness and hateth iniquity) we should then rely upon, and take comfort in the righteousness of Christ: though we be not perfectly righteous, yet Christ is: though we were conceived in sin, and do daily sin against God; yet Christ was born, and lived, and died, without

sin. Our righteousness is found in him; when this is de∣clared unto us (as Elihu speaks) by an interpreter one of a thousand, then our drooping spirits are revived and comforted, Job 33.23, 24, 25.

It followeth, [Therefore God, thy God, hath anointed thee.]

The sense is by some rendered thus: Thou lovest righteousness, and hatest wickedness, (i.e. all thy doctrine and practice have tendencie thereunto) because God hath anointed thee: as if this were the Cause, and the other the Effect. And so they refer it to the time of Christ's incarnation, when the Divinity assumed the Hu∣manity: and it is true, that for this end Christ received the spiritual unction as he was man, that he might love righteousness, &c. Isa. 61.1, 2. Others refer this unction of Christ to his Baptism, when the Spirit of the Lord came upon him. Others, to his Exaltation, after his pas∣sion, when he arose from the dead, and ascended into glory; whereby he was declared to be Lord and King of heaven and earth. And this seems to agree best with the scope of this Nuptial Psalm, which treats of the Kingly Office and Dominion of Christ; and with that of the Apostle, Phil. 2, where after he had spoken of the humi∣liation and obedience of Christ, verse 6, he subjoyns these words, verse 9: Wherefore God also hath highly ex∣alted him, and given him a Name above all names: which is parallel to this text.

And therefore, though it be true, that Christ, in and by the conjunction of the two Natures, received the spiri∣tual unction, that he might love righteousness, &c. yet here this unction seems rather to be given him by way of reward; and so consequently, to refer to his solemn In∣auguration into, and Investiture with his Regal dignity, af∣ter his sufferings: and thus it may be interpreted, That because Christ loves righteousness, and hateth wicked∣ness; therefore, for a reward, God hath dignified him above Angels and men, and anointed him above his fel∣lows. Not that Christ did properly merit, or was an∣ointed for himself, but for us; his righteousness and obe∣dience being the meritorious cause of our spiritual an∣ointing, joy, and glory.

I shall briefly Analize the words, and so come to the Observation.

[God thy God] God was the God of Christ, as he was our Surety, and undertook for us in our nature.

[Hath anoynted thee] (that is) not with material or corporal, but with spiritual oyle; oyle being taken Synec∣dochically for oyntment: And in regard of this anoynting, the Lord Jesus is called in Heb. Messiah, and in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the anoynted one of God.

[Above thy fellows] (that is) above all the Elect of God, who share in the spiritual anoynting, 1 Joh. 2.27. Christ hath the pre-eminence above them all.

[Therefore God thy God] hence Note;

[Observ. 2] That God was the God of Christ in Covenant, as he was our Surety,* 1.93 and did undertake for us. Or thus: Christ a•• man in the work of Redemption, was confederate with the eternal God.

Quest. Why was God the God of Christ? and what was his gratious ends therein towards us?

Answ. 1. God was the God of Christ, that so he might be honorably brought off from the stage, and discharged from that debt which lay upon him as our Surety: The divine omnipotent power appeared in raising Christ from the grave, Eph. 1.19, 20. he was declared thereby to be the Son of God with power, Rom. 1.4. Being put to death in weakness, but raised in power, 1 Pet. 3.18. Our Surety at his resurrection was delivered out of preson, and re∣ceived an honourable discharge and acquittance from all our sins, and shall appear the second time without sin, Heb. 9.18. hence he is said to rise again for our Justifi∣cation, Rom. 4.25. and if he were not risen, we should be yet in our sins, 1 Cor. 15.17. But now none can lay any thing to the charge of Gods Elect, because Christ is risen, Rom. 8.34.

2. God was the God of Christ in Covenant, that he might be our God in Covenant: for in his Transactions, whole Christ, head and members are to be considered, Gal. 3.16. 1 Cor. 12.12. the Covenant being first trans∣acted with the head, (who is given for a Covenant to us, Isai. 42.6.) and then with the members: with him in

reference to us and for us. As God did not fail our surety, out supported him in his great conflict, when out of the depths he called unto him; so neither will he fail us in ••me of need, Heb. 4.16. Heb. 13.5, 6.

3. That our faith might be confirmed, touching the resurrection of our bodies: for as the mighty power of the Divine nature was exerted, and put forth in raising ••p Christ from the Grave, so in due time it shall be put ••orth in raising us; every one in his order: first the head, and then the members. Christ that was Crucified in weak∣ness, liveth now by the power of God, and we that are weake shall live with him by the power of God, 2 Cor. 13 4, 5. The spirit of him that raised up Christ from the dead dwelling in us, shall also raise us, Rom. 8.11.

Object. But here Christ (who is called God in this Psalm) is said to be anoynted by God: which argues that he is inferior to him that anoynted him; and that though he be God, yet he is but an anoynted God.

Answ. This with other Texts of the like nature, re∣spects not properly the Godhead, but the manhood of Christ: Yet in regard of the personal Union, that which ••s proper to one of the natures, is attributed to the per∣son. Christ who was God, purchased the Church with 〈◊〉〈◊〉 blood, Acts 20.28. yet the Godhead is not capable of ••hodding blood. As that which properly belongs to one pa••••, (i.e.) the body, is often in Scripture applyed to the So••l, the other part of the Compositum; or to the whole person, Psal. 16.10. Jos. 10.32. So, tis here; Christ in his being anoynted, is not to be considered only or meerly as he is God, but as he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God-man: and it may safely be said that Christ as Mediator, was anoynted by God; for though Christ be God by nature, yet there is in him a subordination to God, in respect of his office as Mediator.

[Ues. 1] Let us magnify the Lord our God as the God and Father of Christ, In which respect we are blessed with all spiritual blessings; and accordingly, we should bless and praise him; he hath blessed us actively as the God and Father of Christ, and we should bless him passively in this relation, Eph. 1.3, 17. hence it is that he becomes our God and Father in covenant: I ascend to my God,

and your God: to my Father, and to your Father, Joh. 10.17. If God had not been the God of Christ in our be∣half, and covered our head in the day of battel, he had miscarried in the great work of our Redemption, and we had been for ever miserable; But the Lord made his strong for himself, Psal. 80.17. and laid help on one that was mighty to save, Psal. 89.19. Isai. 63.2.

[Use. 2] Learn to imitate Christ, who as man had a special victorious Faith in God in his greatest agony, Matth. 27.46. These were his words: He is near that Justifieth me; who will contend with me? Isai. 50.8. If he trusted God, when all the sins of the elect were at once charged upon him, Isai. 53.6. Why should not we trust him in the hour of Temptation, since all our sins are translated from us upon our surety? And here let us not content our selves with a general dead faith, But improve that special In∣terest which we have in God, as the God and Father of Christ, and as our God and Father through him.

To proceed further [God hath anoynted thee with the oyle of Gladness.]

Here the Spirit of the Lord, (who is the Comforter, Joh. 14.16.) is called the oyle of Gladness from the fruit or effect, because he produceth joy or Gladness, Gal. 5.22.

In the legal Typical Sacrifices; sweet oyle was much used, to signifie the anoynting of the Spirit: see Psal. 133.2. Isai. 61.1. 1 Joh. 2.20, 27. Luk. 4.18. 2 Cor. 1.21, 22. Rev. 3.18.

Among the Jews also, oyle was much used at their festi∣vals: Therefore after preparing of a table, it followeth, thou anoyntest my head with oyle, Psal. 23.5. and again, Wine maketh glad the heart, Bread strengtheneth a man, and oyle maketh the countenance cheerful: hence some learned men are of opinion, that the oyle of Glad∣ness spoken of here, and Heb. 1.9. referrs to that which was used at feasts, Christ being more royally treated by his Father, and having more abundance of the oyle of the Spirit powred out upon him, then any other of the guests, nay then all of them put together.

Quest. But wherein doth the Spirit of God,* 1.94 and the fruits thereof resemble oyle?

Answ. 1. As Oyle casts forth a sweet and fragrant smell, Exod. 30.23, 25. so doth the Spirit of God (and his fruits) in those in whom he dwells, Cant. 1.3. 2 Cor. 2.14. Cant. 4.10.

2. As Oyle sets a lustre on the face, and makes it to shine, Psal. 104.15. so the holy unction of the Spirit sets a spiritual lustre upon the heart, life, and countenance of a Christian. Communion with God through the Spirit, makes the face to shine as Moseses did, when he had talked with God, Exod. 34.29. 2 Cor. 3.9, 18.

3. As Oyle supples, mollifies, heals, Isa. 1.6. Luke 10.34. so the Spirit of God mollifies the hard and Brawny heart, and heals the wounded conscience, by applying Christs blood.

4. As Oyle refresheth the body, and maketh the joynts nimble, so the Spirit refresheth and quickneth the soul, making it nimble in the work of God.

5. As Oyle cleanseth the stomack from corruption, which annoyeth it, so the Spirit through faith in Christs blood, purgeth corruption out of the heart, Rom. 8.13. Heb. 9.14.

6. As Oyle was used in consecrating, and designing men to the Kingly, Priestly, and Propheticall office; so by the Spirit of God (anoynting the elect, and bringing them into fellowship with Christ) they are made Priests to offer up spiritual Sacrifices, acceptable to God through Christ: Prophets to whom the secrets of the Lord are revealed; and Kings to reign over sin, Sa∣tan, and to subdue the Nations of the World, 1 Pet. 2.5. Psal. 25.14. Matth. 13.11. Psal. 105.15. Rev. 1.5, 6. Rev. 2.26. 1 Cor. 6.2. Rev. 3.21.

God hath anoynted Christ above his fellows.

Hence Observe,

[Observ. 3] That Christ (in our stead, and for our good) received the unction of the holy Ghost without measure, Joh. 3.34.* 1.95 and above all his fellows and Confederates in Covenant.

The Kings, Priests, and Prophets among the Jews, (who were anoynted, 1 Sam. 13.10, 11. Exod. 29.7. 1 King. 19.16.) were in their unction but Types of Christ, who is the great King, Priest, and Prophet of his Church, anoynted above them all, yea and above all the

Apostles, Evangelists, Prophets, Teachers, Believers, under the new Testament ministration, (which yet is far more spiritual and glorious, then that of the old, 2 Cor. 3.) and therefore by way of Emphasis, he is called the anoynt∣ed one of God, Joh. 12.15. Luke 1.32, 33. Acts 3.22, 23.

Christ received Grace out of measure. 1. Grace is to be found in him, as in its proper subject, as light is in the Sun; the humanity of Christ is the Receptacle of grace. 2. In Christ there is all kind of grace, and it is in him in the highest and utmost degree. 3. He hath power and ability, as our head, to derive Grace unto us.

Reasons why Christ received the unction of the Spirit.

1.* 1.96 Reas. That he might be enabled to manage the office and work which God called him unto, specially that of his Kingdom, in truth and righteousness. God hath filled him with his Spirit, that he might bring forth judgment unto the Gentiles; yea judgment unto victory Isai. 42.1, 2, 3, 4, 5, 6, 7. Isai. 49.1, 2, 3. Matth. 12.20. the Lord anoynted him to preach glad tidings to the meek, &c. Isai. 61.1, 2, 3.

2. Reas. That from him, as from a Common person, spi∣ritual Root, or principle, the Holy Ghost with his gift might be Communicated to us. He received gifts so men, yea even for the Rebellious, that the Lord God might dwell with them, Psal. 68.18. Eph. 4.8. Of his fulness, w•• receive grace for grace, Joh. 1.16. The first Adam was living Soul, but the second Adam is a quickning Spirit, 1 Cor. 15.45. As the stomack concocts meat, the Liver make blood, and the head is the seat of the senses and spirit for the whole body; so is Christ in a spiritual considera∣tion; For our sakes he sanctified himself, Joh. 17.19.

[Use. 1] It informs us that Christ as man hath the pre-eminence Col. 1.18. Heb. 2.8. his humane nature being filled with the Spirit of God, yea raised up to a personal Union with the Godhead; and therefore though believers have a high Spiritual Union with God through Christ; yet is not so high as the man Christ hath with God: N•• only the essential, but also the personal Union is of

higher nature, then that mystical Union which is between Christ and his Church.

[Use. 2] Let's admire the grace and wisdom of our Father, who found out this familiar way: a way sutable to our capa∣cities; namely, that through the humane nature of Christ our elder Brother, flesh of our flesh, and bone of our bone, Eph. 5.30. both grace and glory might be dispensed to us. By Christ our anoynted Saviour, the Holy Ghost comes upon us. By the blood of Jesus, we have boldness to enter into the holyest by a new and living way, which he hath Consecrated for us, through the vail, that it to say his flesh, Heb. 10.19, 20. In the man Christ Jesus, there is a Treasury and fulness, of grace and glory for us: He is the Lord Keeper of all our graces, the Lord Trea∣surer of all our spiritual riches: We lost our old stock by the fall of the first Adam, and God will not trust us any more, lest we faile him; But hath put a new stock of grace and glory for us into the hands of Christ, who is a substantial Responsible person, in whom are hid all the Treasures of wisdom and knowledge, Col. 2.3.

[Use. 3] Go to Christ continually by faith, and to God through him; in whom there is the fulness of the Spirit shaddow∣ed forth in the unction of the high Priest, on whose head the pretious Oyle was powred out, and ran down upon his heard to the skirts of his Garment, Psal. 133.2. Thus it is with the spiritual unction, which Christ as our head re∣ceived for us; he is the Fountain of Gladness, which sends forth his Springs to refresh our barren hearts, Cant. 4.15. Joh. 4.14. Joh. 7.37. All our springs are in him, Psa. 87.7. Make use of him therefore (O my Soul:) doest thou want righteousness, wisdom, strength, peace, joy? Go to him, who 〈◊〉〈◊〉 anoynted with the Oyle of gladness above his fellows. This heavenly Elisha doth not pour his Oyle but into empty vessels, 2 Kings 4.4. Thou art not so empty as he 〈◊〉〈◊〉 full. O draw out this fulness. Suck out the milk which is in these spiritual Breasts, Isai. 66.11. Thou hast ••o cause to complain of him; give him no cause to com∣plain of thy backwardness. You will not complain to me, ••••at ye may have life, Joh. 5.40. Let us not rob Christ ••f the glory of his fulness, by aggravating the fulness of ••ur sin and misery, more then the fulness of his grace and mercy: sin abounds, but grace superabounds, Rom. 5.20.

[Ʋse 4] Hath Christ a fulness of grace? strive then to be like him, and to abound in all spiritual fruits; especially in love, humility, and meekness: Learn of him, for he is meek and lowly, Matth. 11.29. When he was full of the thoughts of his own glory and exaltation, he washed his disciples feet, thereby giving us an example, Joh. 13.15 O that there were more of this spirit among us! Gifts and knowledge increase; but alas, love decays: the love of many waxeth cold, Matth. 24.12 We should indeed desire gifts, that we may edifie one another; but love it a more excellent way, 1 Cor. 12.31 1 Cor. 13 Knowledge puffeth up, but love edifieth, 1 Cor. 8.1 O that we were filled with the spirit of love! Eph. 5.18 O that we were rooted and grounded in love, and could comprehend more fully the love of Christ which passeth knowledge; that we might be filled with all the fulness of God, Eph. 3 17, 18, 19 Let those that have received the spiritual an∣ointing, freely communicate and lay out the same for the glory of Christ: this is the way to increase their store, as in temporals, Eccl. 11.1, 2, 3: so in spirituals; as in the Parable, they that employed their talents most, had most, Matth. 25 The most active communicative Christians, are the most receptive growing Christians. God doth a∣bundantly communicate to them, who do abundantly communicate to others. Take heed (O my soul) lest thou shouldst want this spiritual oil in thy Lamp, when the Bridegroom appears: Christ will own none but his anointed ones: He that hath not the Spirit of Christ, it none of his, Rom. 8.9.

Quer. But if Christ be so full of the Spirit, why is it that we are so barren and empty?

Answ. 1. Christians often grow insensibly in spirituals; they are so sensible of their behindments, that they con∣sider not their attainments: the more spiritual light they have, the more ignorance and corruption they see in themselves. Light discovers darkness. The increase of the spiritual Anointing, is a great mystery. This gold lies hid under much oar, Col. 3.3. nor doth it consist so much in the increase of gifts and abilities for prayer, dis∣course, &c. nor in raising and enlarging the affections, as in that secret downward growth in humility, self-de∣nial, love, &c. which although it be not obvious to sense,

yet it is to be preferred before the other.

2 Christ's fulness is not improved as it should be. If a man have a good stock, and do not improve it, he will not grow rich. If the thirsty man come not to the foun∣tain, and drink of it, (though it be near him) his thirst will not be quenched: Isai. 55.1, 2. Matth. 11.28. Rev. 22.17. It is one thing to thirst and hunger after salva∣tion, and another thing spiritually to eat and drink the flesh and blood of Christ; which if a man do not, he hath no life in him, Joh. 6.53.* 1.97 Christ is an universal cause, which doth not ordinarily produce effects without the concurrence of particular causes. He can indeed work without our faith; nay, he first reveals himself to us, before we believe; and is found of them that seek not after him, Isa. 65.1, 2. but yet he ordinarily worketh in the believer, by drawing out and exercising his faith up∣on himself as the object thereof.

3. Christ communicates of his fulness to us according to our necessity. If our afflictions and tryals grow greater, (for as yet we have not resisted unto blood, Heb. 12.4.) the Lord will pour out more of the spiritual un∣ction upon us. As our afflictions abound, so our consolations shall much more abound, 2 Cor. 1.5. His grace is sufficient for us; and his strength is made perfect in our weakness, 2 Cor. 12.8, 9.

4 As in the natural body, the members have their se∣veral stations and offices, some are higher and more ex∣cellent then others: so it is in the body mystical: 1 Cor. 12.14, 15, 16, &c. To every one of us is given grace, ac∣cording to the measure of the gift of Christ, Eph. 4.7. There is a fulness in the mystical Body (the Church) which is the fulness of him that filleth all in all, Eph. 1.22. But every member hath not the same fulness.

5. We shall be empty and barren in a great measure, whilst our sanctification remains imperfect; that in the sense thereof we may be abased, and glory onely in Christs fulness. 1 Cor. 1.30. Gal. 6.14. Jer. 9.23, 24. If a man thinketh himself to be something when he is nothing, he de∣ceiveth himself, Gal. 6.3. God will hide pride from us, Job 33.17. We must be beholden to grace for all; not that which is inherent in us, but that which is in Christ for us. By the grace of God (saith the Apostle) I am what I am.

I laboured more abundantly then all the Apostles, yet not I, but the grace of God that was with me, 1 Cor. 15.10. I live; yet not I, but Christ liveth in me, Gal. 2.20. We must be at a losse in our selves, that we may be found in Christ, Phil. 3.8. Hence it was, that a blessed man* 1.98 said, That he gained more by his infirmities, then by his graces and inlargements; and the Apostle would rather glory in his infirmities, then in his raptures, 2 Cor. 12.9.

It remains now that I should speak a little to the last words of this verse, [above thy fellows,] (that is) above all the Elect, which are his Brethren, Heb. 2.11, 12.

Christ being the first-born, or eldest Brother in the family; on whom the greatest blessing and portion is conferred, Rom. 8.29. Col. 1.15. And yet the Saints share with him in the spiritual unction: Whence Observe,

That all true believers are Christs fellows.

[Observ. 4] Christ is Gods fellow in respect of the Divine nature: Awake O sword,* 1.99 against him that is my fellow (saith the Lord of Hosts,) Zach. 13.7. Phil. 2.6. and the Saints are his fellows as he is man: Members of his body, Eph. 5.30. heirs, yea joynt heirs with him, Rom. 8.17. be∣ing anoynted with the same spirit (though not in the same measure) having the sameness of Union and glory with Christ as man, for quality, though not for quantity. The Glory which the Father gave him, he hath given them, that they may be one, as the Father and he are one, Joh. 17.21, 22, 23. As he is, so are we in this World, 1 Joh. 4.17. he as the head, and we as the members, making up one Body or Christ mystical, 1 Cor. 12.12. He as the Vine, we as the Branches, Joh. 15.5. making up one spi∣ritual Tree; He as the foundation, we as the building, 1 Cor. 3.9, 10, 11. making up one spiritual House or Temple to the Lord, Eph. 2.20, 21, 22.

[Use. 1] Let men take heed how they offend the anoynted ones of the Lord; the fellows of Christ. Touch them not (so as to grieve them) you had better let them alone, Psal. 105.14, 15. he that offendeth one of those little ones, it were better for him that a milstone were hanged about his neck, and

that he were drowned in the midst of the Sea, Matth. 18.6.

[Use. 2] Behold then, and admire the love that God hath be∣stowed on his people, 1 Joh. 3.1. that they should be the fellows of Christ, Copartners with him in spiritual priviledges. The World knoweth them not, as it did not know him, when he was in the World, 1 Cor. 2.8. Great and glorious are the Saints priviledges. Truly (saith the Apostle) our fellowship is with the Father and with his Son Jesus Christ, 1 Joh. 1.3. God dwells in them, and they dwell in God, 1 Joh. 4.15, 16. They have fellowship with Christ in his Unction, Death, Resurrection, Ascension, Victories, Glory; being Crucified with him, they shall also be Glorified with him, Rom. 8.17. If they suffer with him, they shall also reign with him, 2 Tim. 2.12. Being anoynt∣ed with his spirit here, They shall also be filled with his glory hereafter.

[Use. 3] Let Christians therefore walk and act, as the anoynted ones of God, as those that have fellowship with him. Princes fellows live at a higher rate then other men; so should the Saints do: I speak of living spiritually, for in worldly respects Professors generally live at too high a rate, and stand too much upon their carnal outward Titles and priviledges (which they have condemned in others:) what are all these outward things, but losse and dung, being compared with Christ, and the priviledges we have by him? As he is the anoynted of God, so are the Saints: as the humanity of Christ is the habitation of God, so are the Saints, 2 Cor. 1.20. 1 Cor. 6.17, 19. Eph. 2.20, 21.

The righteousness by which we are now justified, and the Ʋnion which we have with the Lord, is of a far higher and more transcendent nature, then that which Adam had;* 1.100 our nature is now joyned to God by the indissolvable tye of the hypostatical Union in the second person: and we in our persons are joyned to God by the mystical indissolvable bond of the Spirit the third person. Our Union with the Lord is so near, and so glorious, that it makes us one spirit with him. In the hypostatical union, the properties of the Divine nature are predicated of, and attributed to the humane nature; and in his mysti∣call Union, there is such a Communication of properties, as

that which is proper to Christ the head, is attributed and communicated to his members, 2 Cor. 12.12. Jer. 33.16.

In this Ʋnion, the Saints are not only joyned to the graces and benefits which flow from Christ, but to the person of Christ, to Christ himself, who is first given for us and to us, and then with him all other spiritual bles∣sings, Rom. 8.32. 1 Cor. 3.21, 22, 23. as the man first gives himself to the woman in marriage, and then en∣dows her with his estate. We are blessed with all spi∣ritual blessings in Christ, the anoynted one of God, Eph. 1.3. Who is not first given to us, because we believe, love, &c. But therefore we perform these spiritual acts, because Christ is first given to us by the Father, and doth unite himself with us by his Spirit: And this spirit or holy anoynting of God, dwelleth and abideth in the Saints, 1 Joh. 2.27. not only the gifts, graces and fruits of the spirit, but the Spirit himself.

Quest.* 1.101 But how doth it appear, that not only the gifts or fruits of the Spirit of God, but the person of the Spirit, or the Holy Ghost himself, dwelleth and abideth in every true Believer?

Answ. It may easily be proved out of Scripture, that the Holy Ghost himself (as well as his gifts) dwelleth in the Saints, and that by divers reasons or Argu∣ments.

1. Reas. The Comforter, which proceedeth from the Father and the Son is the person of the Spirit, or the Holy Ghost himself, (for when we say that the Spirit himself dwells in us, 'tis all one as if we should say, that the person of the Holy Ghost dwelleth in us; for he or himself is a personal appellation or denomination:) Now the Scripture puts it out of doubt, that this Com∣forter, which is sent from the Father and the Son, dwel∣leth and abideth in the Saints, Joh. 14.16, 17, 26. Joh. 15.26.

2. He that preserveth the good gifts of grace, dwel∣leth in us, 2 Tim. 1.14. this must needs be meant of the Holy Ghost himself, as distinguished from his gifts; for it would be very absurd to say, that the good things or spiritual gifts, which are communicated to us, are pre∣served

by those spiritual gifts which dwell in us: The one denotes the root or principle, the other the effects or fruits flowing therefrom.

3. The same spirit that raised Christ from the Grave, dwells in us, Rom. 8.11. Now it was not the gifts or fruits of the Spirit, But the Holy Ghost himself that raised up Christ from the Grave.

4. God hath promised in the new Covenant, Ezek. 36.29. (which promise is absolute and unconditional) that he will put his Spirit into the hearts of the Elect, and this Spirit shall effectually teach them, and cause them to know the Lord: Which the Spirit himself, or the person of the Spirit onely can do. We have received the Spirit (saith the Apostle) that we might know the things that are freely given us of God, 1 Cor. 2.12. Not the fruits of the Spirit (or Created gifts) but the Spirit himself doth properly teach the elect, and reveale the mysteries of Salvation to them, Eph. 1.17. And this Spirit God hath put into their hearts.

5. Again, God hath given his people the Spirit of grace and adoption to dwell in them, which enables them to cry Abba Father, Gal. 4.6. Rom. 8.15. To cry Abba Father, or to pray faithfully to God, is a fruit of and flowes from the Spirit himself: Now this same Spirit is sent into our hearts, and sheddeth abroad the love of God in us, Rom. 5.5.

6. The person of the Holy Ghost, or the Spirit himself, bears witness with our Spirits, Rom. 8.16. Here is a double Testimony. (1) The Testimony of the Spirit him∣self. (2) The Testimony of our own renewed hearts and consciences: Now, we have not only the latter, as an effect or fruit of the Spirit; but also the former, as the cause, and principle of the latter dwelling in us, and witnessing our adoption unto us. We have not only the Testimony of Blood and Water, i. e. Justification and sanctification, but of the Spirit himself, distinguished from (though consenting with) the Testimony of Water and Blood, 1 Joh. 5.8.

7. The Spirit of God himself being the efficient cause of faith, love, and other Christian vertues, must needs be first given to us, and dwell in us, before these vertues or Graces can be wrought in us. The root is in the

Earth before the fruit be produced. The Holy Ghost himself is the spiritual root or principle, and faith, love, &c. are the fruits or products of the Spirit, Gal. 5.22. and the fruits are distinguished from the root, both root and fruit being in the Saints. Whether love and other Graces, be in the soul as soon as faith, we need not que∣stion: Sure we are, that none of these fruits can be pro∣duced or acted, till the Spirit of God (which is the root of them) be sent into our hearts; the new Creature is not formed, till the Creator himself come, and dwell in us.

8. The Scripture abounds in the proof of this, (if we had but light and love, and humility to receive the truth.) The Spirit (saith Christ) shall be in you, and abide with you, Joh. 14.16, 17. When (He) the Spirit of truth is come, He will guide you into all truth, Joh. 16.13. The Saints are the Temple of the Holy Ghost, wherein he dwells, 1 Cor. 3.16. cap. 6.19. the habitation of God through the Spirit, Eph. 2.22. he that loves, dwells in God, and God in him, 1 Joh. 4.16.

Nor is this an old Errour (newly revived) favouring of Montanism or Familism, (as some do uncharitably brand it;) But a precious comfortable truth of God, asserted by divers eminent Godly learned men, both Lutherans and Calvinists; as Luther himself, Chemnitius, Gerard, Zanchy, Perkins, Sibs, Bayne, Cotton, Owen, Bridge, with others, whose writings being published, are not un∣known to the studious judicious Reader.

Thus then it appeareth, that the Ʋnion which we have with God by the indwelling of the Spirit himself in us, is of a higher nature, then that which Adam had in the state of innocency, or then any hypocrite hath; hypocrites may have a kind of Ʋnion with God (at least with his Ordinances and Graces, partaking of some Common re∣mote operations of the Spirit,) but they are not one Spirit with the Lord, as every true Believer is; Nor doth the heavenly anoynting, or the Spirit himself dwell in them (as it doth in the Saints) and therefore they wither and come to nothing.

O let us have many serious admiring thoughts of this glorious priviledge, and cherish the motions of that Spirit, which is the bond of this blassed Union.

Now to prevent mistakes concerning this great myste∣ry,* 1.102 I think it is my duty to subjoyne some considera∣tions by way of caution.

1. Caut. The Holy Ghost, (being Jehovah the eternal God) doth in respect of his omnipresence, and the im∣mensity of his nature and essence, fill all places and things: Whither shall I go from thy Spirit? or whither shall I flee from thy presence? Psal, 139.7. In him all Creatures live, and move, and have their being; and thus he dwells no more in the Saints, then in the wicked; the essence of God is no more in the one then in the other. The Spirit of the Lord comprehends all Creatures, in respect of the infiniteness of his essence, but is comprehended of none; and therefore the inbeing or indwelling of the Spirit in the Saints, is of another nature, and in a more peculiar way. They are the Temples of the Holy Ghost, and he vouchsafeth his gracious presence with them.

2. Caut. The Spirit doth not so dwell in us, as to make us one person with himself, or to communicate his perso∣nal propriety with us. It will not follow, that because the Spirit himself dwells in us, that therefore we are one person with the Spirit, or are swallowed up in the per∣sonality of the Spirit. Christs humane nature indeed, was not a person before it was united to the Divine na∣ture (though he assumed the nature of man, yet not the person of man;) But all his members were persons be∣fore their Union, and remain so after their Ʋnion. The Spirit himself, though he dwell in the Saints, yet he may Unite himself as far as he pleaseth: for this Union is not a natural or necessary, but a voluntary act: and therefore it cannot be truly said, that a Believer is Christ or the Holy Ghost; or that Christ, or the Holy Ghost is the Believer. The Soul is in every part of the Body; yet the body is not the soul, nor the soul the body. Our Union with the Spirit, is not by way of mixture or compo∣sition, as water and wine are mingled together: This is grosse and material, our Union is spiritual and mystical: and though it be very near and glorious; yet the Spirit and the Believer are two distinct persons: and therefore to say, that a Believer loseth his proper life or persona∣lity, and is taken up into the nature and person of the Spirit of God, or of the Son of God; This were to deisy

the Creature, and make him equal with God: and hence indeed would follow those blasphemous Consequences, (which are unjustly charged on the Doctrine of some so∣ber godly men) namely, That a Believer is perfect and without sin: that he lives the uncreated eternal life of God, and that he should be worshipped, prayed unto, &c.

3. Caut. That notwithstanding the Saints have a very high Union with God, and the same Spirit and anoynting in them that Christ hath, Joh. 17. 1 Joh. 2.20. yet the fulness of the Godhead doth not dwell in them, as it doth in Christ; Nor is the same worship, honour, throne, glory due to them, which are due to Christ. This were to di∣vide and rent the Godhead in pieces. Tis true, the Saints dwell in God, and God in them: But they are not in the Father as Christ is in the Father: For the Fa∣ther, Son, and Spirit, have but one and the same infinite essence, but it cannot be said so of God and the Saints. All the fulness of the Godhead dwells in Christ bodily, i.e. really, and substantially, Col. 2.9. But it dwells not so in the Saints. Let the Lord Jesus be for ever exalted above the Creature. 'Tis true, the Saints shall sit with Christ on his Throne, Rev. 3.21. But Christ sits with his Father on his Fathers Throne. We shall sit with Christ on his Throne, as he is a glorified man; But he only as he is the Lord of Glory (God by nature) sits on his Fa∣thers Throne.

4. Caut. The Holy Ghost doth not so dwell and act in the Saints, as to work immediately in them without them: Tis not the Holy Ghost himself that properly and formally believeth, repenteth, prayeth, &c. But John, Thomas, &c. though power to perform these spiritual acts aright, be efficiently from the Holy Ghost, yet they are the proper formal acts of the Creature. To hold that the spirit doth immediately act in us, without any concurrence of ours; that we are wholly passive, and the Spirit doth all, This is in effect to charge the sins and imperfections of Believers upon the Spirit of God; for who should be charged and blamed, but he that is the sole agent? Let such blasphemy be far from us.

It was the opinion of Lombard, (which is taken up at this day,) That that love which is in us, is God himself; because God is called love, 1 Joh. 4.16, 17. A great mi∣stake:

We must distinguish between God the Creator and his Created gifts, or those holy dispositions which he worketh in us: faith, love, &c. are Created gifts or fruits of the Spirit: see 2 Pet. 1.5, 6, 7, 8. Gal. 5.22, 23. Col. 2.12. Psal. 51.10. 2 Tim. 1.7. 2 Cor. 4.13. Isai. 11.2.

That there are such Created gifts, and holy dispositions wrought in the soul,* 1.103 may be evinced by several Reasons.

1. Because the Scripture puts an expresse difference between the Holy Ghost and his gifts in us, 2 Tim. 1.5, 6. from vers. 5. 'Tis plaine he speaks not only of ministe∣rial extraordinary gifts, but of those gifts that accom∣pany salvation.

2. If there were not Created gifts, but the Spirit should altogether work immediately in us, then Christ should be united to the natural and not to the spiritual man, to the old and not to the new man; for without spiritual dispositions there is nothing in us, but natural prin∣ciples.

3. Another reason is taken from the nature of Rege∣neration: In which the substance of the soul is not Crea∣ted anew, nor is the Holy Ghost Created anew; But there is a spiritual renovation of the faculties of the soul; the will, understanding, affections are renewed, Ezek. 36.26, 27. Psal. 51.10, 11. Eph. 4.23, 24. Eph. 1.18.

4. If there were no Created gifts in the Saints, then they should live the uncreated life of God. This would destroy the mortality of the soul, and the resurrection of the body. Soul and Body, and all, should be swallowed up in the essence of God, and then God only should be gloryfied, and not man.

5. Caut. Although the Holy Ghost himself dwell in all the Saints, yet being a free voluntary agent, and not working by necessity of nature, one Believer may be said to be more spiritual then another. The Spirit may and doth work in us, when, how, and in what measure he pleaseth. As the Sun shineth, and the wind bloweth where it listeth, so doth the spirit, Joh. 3.8. yet so, as that the feed of God stil remaineth in the weakest Saint, 1 Joh. 3.9. whereby he is preserved from total and finall Apostacy. In some Believers, the Spirit of God worketh more powerfully and constantly then in others, and more

in the same persons at one time then at another. There are diversities of gifts and operations, but it is the same Spi∣rit that worketh all in all, & divideth to every man severally as be pleaseth, 1 Cor. 12.4, 5, 6, 11. The indwelling of the Spirit himself in all the Saints, hinders not, but that one Saint may excell another in spiritual acts and ope∣rations.

6. Lastly, Though a Christian cannot distinctly de∣clare, how and after what manner the Spirit dwelleth and operateth in him, yet he should not be offended with this truth, seeing God hath told him in his word that it is so. The indwelling notions and operations of the Holy Ghost are exceeding mysterious. Who can distinctly tell how the Child is formed, grows up, and is nourished in the womb? yet the mother knows that it is there, for she feels it stir and move. Who can declare, how the body is organized and fitted to receive an im∣mortal soul, or at what window the soul comes in, and how, and after what manner it operateth? yet we are certain, that we have a living working soul in us. Great are the mysteries of nature and the old Creation; but greater are the mysteries of grace and the new Creation. Shall we question a truth whether it be so or no, when we know not how it comes to be so? As thou knowest not the way of the Spirit, nor how the bones do grow in the womb: even so thou knowest not the works of God who ma∣keth all, Eccl. 11.5. Let us thankfully acknowledge what God hath revealed to us, though we cannot comprehend what is hid from us.

Object.* 1.104 Whereas you say that the Saints have not the same fulness, nor such a high Union with God as Christ hath; Doth not this Contradict the words of Christ, John 17.5, 21, 22. where he seems to pray, that the same fulness and Glory which he hath, might be given to the Saints; that they may be one with him, as he and the Father are one?

Answ. 1. If the words be taken in that sense for which they are urged, yet being lay'd down prayer-wise; (as also the Apostles words, Eph. 3.19. where he prayes that the Ephesians might comprehend the heighths, depths, lengths, bredths, of the love of Christ, and might be filled

with all the fulness of God) it will not follow, that the Saints have already attained to this fulness and perfecti∣on of Glory, or that it is attainable here in this life, But rather that the same is reserved for the life to come.

2. Divers Godly men understand this passage in Christs prayer, not of the Saints Ʋnion with God, but of their Union among themselves, that they may keep the unity of the Spirit in the bond of peace: and truly the latter part of vers. 21. & 23. seems to favour this interpretation, the World taking no small advantage against the Saints from their dis-union and divisions.

3. If those words, vers. 21. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us, should be interpreted of the Saints oneness with God; yet it will not thence follow, that this Union is as high, as that Union which is between the Father and the Son.

For 1. This word [As] doth not always denote an equality; but often the Truth of a thing in its kind, or that similitude or Conformity which is therein, to the pattern or example proposed. Be you Holy as your Heavenly Father is Holy (that is) in truth and since∣rity, and by way of resemblance and similitude, though not in equality. As the living Father hath sent me, and I live by the Father, saith Christ; So he that believeth on me, shall live by me, Joh. 6.57. (i.e.) he shall truly and really live a spiritual life, though not in the same degree and equality with Christ.

2. It cannot be meant in respect of equality, for then it might be said, that it is no robbery (or unjust prey) for a believer to be equal with God; and it would follow that as God is, so a believer may be truly worshipped.

3. If it should be interpreted in the very same sense and degree that Christ is one with the Father; Then Christ should have prayed for that which is impossi∣ble, namely, that a Believer should be essentially one with God from all eternity, for so Christ was: & thereupon he desires, that the glory which he had with the Father before the World was, might be manifested; And therefore,

4. These words (as the Father and I are one) must be understood of similitude, that as Christ is one with the Father in a way proportionable, and sutable to him; (being the eternal Son of God) so Believers may be one with Christ their head, in a way sutable to them: for Christ not only as God, but as man hath the pre-eminence; therefore he is said to be anoynted above his fellows.

Vers. 8. All thy Garments smell of Myrrhe, and Aloes, and Cassia: Out of the Ivory palaces: whereby they have made thee Glad.

The Kings and Priests under the Law, were not only anoynted with bare Oil, but with an excellent pretious oyntment consisting of several ingredients, Myrrhe, Cas∣sia, &c. the fragrancy and smell whereof, did exceeding∣ly refresh the spirits and senses: hereby Christ and his graces are shaddowed forth. All thy Garments smell of Myrrhe, &c.

Two things are here to be opened.

• 1. What is meant by Garments.
• 2. What by Myrrhe, Aloes, and Cassia.

This Psalm being mostly carried on in an Allegorie, we should not be too peremptory and confident in the Application of each word or phrase: for probably, some words may admit of another interpretation. I shall pitch on that which I conceive to be safe, and tending to edifi∣cation.

1. By Garments here, may be meant the spiritual gra∣tious influences of Christ the Bridegroom, in his Word and Ordinances: though it is true, the Garments of Christ elsewhere do signify his glorious righteousness, wherewith the Saints are clothed.

2. For these spices, Myrrhe, Aloes, and Cassia: and 1. for Myrrhe: It is the Gumme of a Tree, bitter in taste, but in smell sweet and odoriferous, and preservative from putrifaction, and therefore it was put in the preti∣ous oyntment of the high Priest, who typified Christ,

Exod. 30.23. With Myrrhe and Aloes, the dead Body of our Saviour was embalmed, John 19.39. and this was one of those gifts which the wise-men offered unto him, Matth. 2.11. see Cant. 1.13. Cant. 5.13.

(2) Aloes is a sweet wood, with which perfumes were also made, Prov. 7.17. It was counted one of the Chie∣fest Spices, Cant. 4.14. herewith also Nicodemus perfumed the body of Christ, Joh. 19.39. but it is somewhat dubi∣ous and uncertain which is the right Aloes at this day.

(3) Cassia we find mentioned, Exod. 30.24, 25, 26, &c. This was also put into the holy Oile, wherewith the Ta∣bernacle, the Arke of the Testimony, the Altar of In∣cense, the Table, Candle-sticks and the vessels thereof, were anoynted: We read of Cassia also, Ezek. 27.19. many take it for a kind of Cinamon; But Cassia and Ci∣namon are two several spices, as appears, in Exod. 30.23, 24. Ainsworth thinks it to be the Barke of that sweet shrub Cassia, mentioned by Pliny in his natural History, lib. 12. cap. 20.

[Observ. 1] Now the Garments of Christ are said to smell of these sweet Spices: As the rich Garments of a Prince send forth an odoriferous fragrant smell, which perfumeth his atten∣dants, and the rooms wherein he walks; So the Garments of Christ, (i. e.) his spiritual Breathings, and influences in his Ordinances, do spiritually persume his attendants; * 1.105 so that they send forth a sweet Savour, and the smell of their oyntments is much better then all spices, yea, it is like the smell of Lebanon, Cant. 4.10, 11, 13, 14. Hos. 14.5, 6, 7.

We may note in the first place,

That the Holy Ghost (in illustrating spiritual and Hea∣venly delights, by Temporal and Earthly things,) doth gra∣tiously condescend to our weak capacities.

[Observ. 2] We cannot as yet comprehend spiritual excellencies in their native Original beauty and glory.* 1.106 If I have told you earthly things (saith our Saviour,) and ye believe not; how shall ye believe if I tell you of heavenly things, Joh. 3.12.

Secondly, that Christs spiritual presence, or the smell of his Garments in his Ordinances, is incomparably sweeter & more excellent, then the sweetest perfumes, and most odori∣ferous spices.

The oyntments of Christ, have a most excellent relish to a spiritual appetite: His name (being opened by the Spirit of God) is as a Box of sweet oyntment powred forth, Cant. 1.3. his spiritual presence causeth the spouse to smell a sweet Savour, and to abound in Spiritual fruits: when he blows upon his Garden, then shall the Spices thereof flow out, Cant. 4.13, 14, 15, 16. Cant. 5.5.

Mary anoynted Christs feet with sweet oyntments, Matth. 26.7. But he anoynted her Soul with sweeter persumes; The most sweet and pretious things in the World, are not worthy to be compared with the spiritual perfumes and odors of Christ, which glad and refresh the heart and Spirits, and preserve the inward man from corruption and putrifaction, Cant. 3.6.

Those delights and sweetnesses which are in the Crea∣tures, are but dark shaddows and resemblances of that spiritual fragrancy and delightsomeness which is in Christ, Cant. 5.10, 11, 12, &c.

[Use. 1] First therefore, when you taste and relish the sweetness of the Creature, and smell those spices, fruits, and flowers, which are most odoriferous and fragrant; O then! Let your Souls spiritually contemplate, and feed upon the sweet and pretious presence and perfumes of Christ: If there be so much sweetness in these outward and perishing things, what is there (O my Soul) in that spiritual Communion that we have with Christ? (Tis now the fashion for men, yea men that will speak much of Christ) to powder their hair, and perfume their bodies and clothes with sweet odors: but alas, they are but rotten painted sepulchres, if their hearts be not purified by faith, Acts 15.9. and their Souls perfumed with the spiritual presence and oyntments of Christ.

[Use. 2] Secondly. Be you exhorted chiefly to mind and eye the spiritual presence and operations of Christ the King and Bridegroom in his Ordinances; that you may smell the Savour of his sweet Garments and oyntments; While the King sits at his Table, our spikenard sends forth the smell thereof, Cant. 1.12. Cant. 7.13. Ministers are but the friends of the Bridegroom, Joh. 3.29. the Word and Or∣dinances are but external means and instruments, which cannot of themselves bring off the heart to God. Let us

therefore hear what the Lord speaks, 1 Sam. 3.10. Act. 10.33. let us minde the voice of the Bridegroom, and endeavour to have our senses spiritually exercised, Heb. 5.14. that we may hear, see, smell, touch, taste, and feel the precious garments and ointments of Christ, i.e. his spiritual influences in his ordinan∣ces; and be able to say experimentally with the Apostle, that we have heard, and seen, and handled the Word of life, 1 Joh. 1.1. I sate down under his shadow with great delight, (saith the Spouse) and his fruit was sweet unto my taste, Cant. 2.3.

[Observ. 3] Again, [All thy garments smell of, &c.] Observe further, * 1.107 That they who are nearest to Christ, are most perfumed with his spiritual oyntments, graces, influences, and consolations; as those are most perfumed, that come nearest the Bridegroom.

The most holy, spiritual, close-walking Christians, are most refreshed and comforted by Christ, the spiritual Bridegroom. Some are more intimate with them then others, (though both may be faithful in the main:) there are some believers that are more dandled upon his knee, and have more frequent vi∣sits and kisses from him, leaning on his bosom with the beloved disciple, Joh. 21.20. and with the Spouse, (as she is described, Cant. 8.5.) lodging all night between his brests, Cant. 1.13. eating of the hidden manna, and having the white stone, with a new name written upon it, which no man knoweth but he that receiveth it, Rev. 2.17. Though all the children in the family have the same filial relation to their father, yet one childe may be more familiar and better acquainted with him then another.

[Ʋse 1] Endeavour therefore (O my soul) after a closer and nearer communion with thy spiritual husband, to be kissed more with the kisses of his mouth, whose love is better then wine, Cant. 1.2. Content not thy self to be at a distance from him: let there be no strangeness on thy part: the bolder and more familiar thou art, the more welcome thou wilt be to him. Draw not back, (O my soul) but press nearer to Christ, and thou shalt have more intimate embraces from him.

[Use. 2] Let such as are God's nigh ones, his darlings, whom he hath often taken into his wine-cellar, & refreshed with his flagons, Cant. 2.4. be exhorted, in a special high manner, to reverence and sanctifie the Name of the Lord, and to behave themselvs before him as the Kings special favourites ought to do. The Lord is holy, and will be sanctified in them that draw near to him, Lev. 10.3. and such as draw near in faith, and with a true ••eart, will sanctifie him, Heb. 10.22. Let us flee from what∣soever

may hinder our intimate converse with Christ, and ab∣hor the garment spotted with the flesh, Jud. 23. They that smell of this garment, cannot smell the sweet garments of Christ, 1 Joh. 1.6, 7. He feedeth among the lilies, Cant. 2.16. (i. e.) among those that are pure, holy, and watchful. Such are the Saints, who are as lilies among thorns, Cant. 2.2. The pleasures of sin will be bitter to them who have tasted how sweet Christ is. Let us proceed further:

[All thy garments smell, &c. out of the ivory palaces] Or, our of the palaces of elephants tooth: for, the royal palaces of kings were sometimes made of ivory or tooth, 2 King. 22.39. Cant. 7.4.

The Spirit of God here may allude either to those edifice•• or palaces out of which usually the King came; or to those ivory coffers or wardrobes in which the Kings garments were kept, and out of which they were taken.

These palaces are interpreted by some to be the glorious mansions of heaven: but I rather close with them who ap∣ply the same to the assemblies of the Saints in their militan•• estate here. The Psalmist saith that his soul longed, yea even fainted for the courts of the Lord, &c. Psal. 84.2, 10. Some translate the word, For the palaces of the Lord.

We may hence learn this lesson:

[Observ. 4] That though Christ hath reserved the perfect glorious manife∣station of himself for the Church triumphant,* 1.108 yet even in this lif•• he reveals himself graciously and sweetly to or in the Churches 〈◊〉〈◊〉 assemblies of his people.

He standeth behinde our wall, looking forth at the win∣dow, shewing himself through the lattice, Cant. 2.9. His going out in the Sanctuary, as they are dreadful and terrible to the wicked, Psal. 68.35. so they are sweet and comfortable to the godly. Here he feedeth, and maketh his flock to rest at noon Cant. 1.7, 8. here he displayeth the banner of his love, Cant. 2.4. Here we see his countenance, which is comely; and hear his voice, which is sweet. In a word, here he sheweth himself and unveileth the glory of his grace to a spiritual eye, as ou•• of glorious and stately palaces.

The Reasons are these:* 1.109

[Reas. 1] First, Because the assemblies of the Saints (I speak of a•••• the Saints that are at this day under various dispensations are taken into fellowship with God himself: they are th•• temple, 1 Cor. 6.19. and habitation of God, Eph. 2.19, 2••.

his sanctuary, wherein he dwells, Exod. 25.8. the golden can∣dlesticks, in the midst whereof he walks, Rev. 1.13, 20.

[Reas. 2] Secondly, One Saint is of more worth and value with God, then all the world besides, much more, a great number of Saints being gathered into one, Eph. 1.10. Of these the world is not worthy, Heb. 11.38. Glorious things are spoken of thee, thou city of God. The Lord loveth the gates of Sion more then all the dwellings of Jacob, Psal. 87.2, 3. And therefore David chose rather to be a door-keeper in the house of his God, then to dwell in the tents of wickedness, Psal. 84.10.

[Reas. 3] Thirdly, In the assemblies of the Saints, the Lord is truly worshipped and acknowledged, and nowhere else. Were it not for the Saints, God would have no true spiritual worship in the world: for the whole world lieth in wickedness, 1 Joh. ••.19. and worship they know not what, as Christ said to the woman of Samaria, Joh. 4.22.

[Reas. 4] Fourthly, Here is the beauty of holiness, Psal. 29.2. Psal. 16.9. Psal. 110.3. not in regard of outward situation, tim∣••er, stone, and external glory, Joh. 4.20, 21. no, there was more of that under the Old-Testament administration, then here is now: but in regard of that spiritual beauty and glo∣ry which Christ hath put upon his Saints, Ordinances, and Worship. No marvel, therefore, if here he send forth the ••ell of his sweet ointments and garments, as a Prince doth in ••is stately and glorious palace.

[Ʋse.] If it be so, Then let us desire and affect the acquaintance and communion of the Lords people, 1 Joh. 1.3. yea, of those ••aints that are most spiritual, & have smell'd most of Christs ••arments; that we may with them see the spiritual outgoings ••f God in his ivory palaces. And O that the Saints were ••ore spiritual in their converse one with another; that the ••eature might be nothing, and God might be all; that self ••••d flesh might be abafed, and the Spirit of the Lord exalted. ••ow amiable are thy tabernacles, O God! Psal. 84.1. Many ••••at on outward Palaces, and the Garments and Courts of ••inces: by smelling much of these, they lose in a great mea∣sure the sweet smell of Christs garments: the outward courts ••••d glories of the world, choke their delights in the inward ••urt and glory of Christ. O let us watch and take heed this hour of temptation, which is come to try us, that we ••••e not the sweet smell of Christs garments: let us be watch∣••••, and strengthen the things that remain, which are ready to 〈◊〉〈◊〉, Rev. 3.2.

[Observ. 5] Again, [Whereby they have made thee glad:] or thus More then they that make thee glad. * 1.110

Hence learn,

That though the garments of the Saints (who are Christs fel∣lows) smell sweet, and have a good savour, (the Spouse being perfumed with Myrrhe, and Frankincense, and with all pow∣ders of the Merchant, Cant. 3.6. and the smell of her oint∣ments being better then the smell of all spices, Cant. 4.10.) yet the garments of Christ are incomparably more sweet and odo••∣ferous, Cant. 1.3.

The Bridegroom is to be preferred far before the friend of the Bridegroom, Joh. 3.29, 31. Christ carries the banne above ten thousand, Cant. 5.10, 16. having offered up him∣self for us to God a Sacrifice of a sweet smelling savour Eph. 5.2.

Again, [More then they that have made thee joyful.] This is spoken of Christ's joy. And therefore observe,

[Observ. 6] That it glads the heart of Christ the head, * 1.111 when his member are spiritually refreshed and comforted with the sweet smell his garments in his ordinances. All his delights are 〈◊〉〈◊〉 them; yea, he rejoyceth over them with singing, Cant. 7.6. Psal. 16.3. Zeph. 3.17. Their joy is his joy, and their fulness 〈◊〉〈◊〉 his fulness. The joy of Christ mystical will not be full and compleat, till the joy of the Saints be perfected, Eph. 1.13. As the loving husband delights to see his wife, and the father to see his childe prosper, and walk chearfully: so do•••••• Christ, &c.

[Use.] This Doctrine may encourage the Saints, (if not for th•••• own sakes, yet) for Christs sake, (that his joy may be full to cast away their sad, drooping, and melancholy thought•• and to walk joyfully before the Lord. A chearful spirit an•••• conversation, is a great ornament to the profession of th•• Gospel; and the contrary is a great disparagement the•• unto. As the Saints by their afflictions fill up the suffering Col. 1.24. so by their spiritual rejoycings they fill up the 〈◊〉〈◊〉 of Christ. Rejoyce therefore (O ye Saints) in the Lord and I say again, Rejoyce, Phil. 3.3. Phil. 4.4. 1 Thess. 5.16. Make a joyful noise to the Lord; serve him with glad•••• and come before his presence with singing, Psal. 100.1, for it is comely for the Saints so to do, Psal. 31.1. Ps••. 147.1.

VERS. 9. Kings Daughters were among thy hono∣rable Women: upon thy Right hand did stand the Queen in gold of Ophir.

THese words are somewhat difficu't to open; Kings Daughters here are rendred by some Countries of Kingdomes, hereby intimating that the most famous Cities and Countries shal yeeld obedience to Christs Scepter, and be added to his Church, namely, the Church Ʋniversal. Though his Kingdom at first be but little, like a graine of mustard-seed, Matt. 13.32. yet af∣terwards it spreads into many Kingdoms and Coun∣tries.

For my part, I conceive with some godly modern Expositors, that these Kings Daughters mentioned in the Text are no other then the particular Churches of Christ in the times of the New Testament, represented by the companions of the Bride-groom and Bride. Whence we may learn:

[Obser. 1] That though the Catholick Church of Christ be but one, * 1.112 the only one, Cant. 6.9. Gal. 4.26. (all the Saints that have been, are, or shal be, making up but one Ar∣my, Family, Body, Sheepfod, Kingdom, Spouse, to Jesus Christ, according to Eph. 3.15. Eph. 4.4. 1 Cor. 12.12, 13. John 10.16. Cant. 6.10) yet this one great Body admits of several distributions, and is divided (for the better edification of the members thereof) into several distinct Congregations, and societies.

These are Virgins that attend upon the Bridegroom and the Bride.

In a great army, though it be under the conduct of one Captain General, yet for the better regulation there∣of it is divided into several Brigades, Regiments, and companies, under several Captains, and Officers. And so a great flock of sheep, (who have one and the same mark; and belong to one and the same man) is divi∣••ed into several lesser flocks, under several shepheards that they may be the better fed, and that there may be ••he more di••igent inspection over them: so 'tis ••••ere.

We read of the Churches in Judea, Gal. 1.2. of the seven Churches of Asia, Rev. 1.4. and many other par∣ticular Churches in Scripture: These are Christs gold∣en Cand esticks: these are the Kings Daughters, and as Ladies of Honour (represented by those Women that waited on Solomon Queen,) they do attend the prosperity and welfare of the Queen, or Spouse of Christ, namely, the Catholick Church, or general assem∣bly of the Saints, being serviceable thereunto. Whatso∣ever spiritual gifts, graces, excellencies, any particular Church or member of Christ have received, they are or should be imployed (by way of subserviency) for the good of the whole Body, Eph. 4.11, 12, 13. 1 Cor. 12.26. 1 Cor. 3.22, 23.

Nevertheless this Doctrine which hints at particular Churches directs us to a two-fold duty.

First, we ought so to consider the Ʋniversal Church, o•• whole body of Saints, as not to deny or abridge the rights and priviledges of particular Churches and con∣gregations consisting of visible Saints; so to regard the Queen, as not wholly to neglect the Kings Daughter that wait upon her. Besides, we have more opportu∣nity of converse, in respect of cohabitation; and perhaps our love and service, and the exercise of our Talents wil be more acceptable to some christians, then to o∣thers: In which respect there willie upon us a strong∣er obligation, to imploy our time, strength, and gifts among them.

The Saints convening together for the Worship of God, Acts 2.42, 46, Upon the account of their having spiritual communion with Christ, 1 John 1.3. (thoug•• they vary in other disputable things) are the King Daughters, begotten and raised up by him, and accord∣ingly they should be owned by us; stil remembring that the primary relation which a Beleever stands in, is not as he is a member of such a particular congregati∣on; but as he is one of the Lords people and flock, u∣nited to Christ the head, and having his Image and su∣perscription upon him.

[Duty. 2] Secondly, 'Tis our Duty to pray and endeavour in our places that these Kings Daughters may not clash, and quarrel one with another; would it not be an uncomely thing for the Ladies of Honour, or for the Kings Daugh∣ters to quarrel in his presence? As particular Congre∣gations and christians, do profess to be subject to the King, and serviceable to the Queen; so they should all joyn together as one, to oppose the Kings enemies, to promote his interest, and make his name great and glorious throughout the world. That the Saints shal be one among themselves, is prophecied, and promised in the word of God, and purchased, and prayed for by Christ; See Zach: 14.9. Zeph. 3.9. Eph. 1.10. Eph 2 14, 15, 16. John 17.21, 23. Therefore we may wel pray for and expect this union; and in the mean time let us stu∣dy uniting principles, and uniting practises, putting both the Queen and the Kings Daughters in their right places, and walking in faith and order, Col. 2.5.

It follows [Among thy honourable Women] or thus, Kings Daughters are among thy pretious ones, or in thy pretiousnesses. Ainsworth reads it, In thy pretious honourable ornaments, or Pallaces.

However we may draw this useful Note from the words.

[Ob. 2] That the people of the Lord, and the things of his worship are very pretious and honourable. * 1.113 I have loved the place (saith the Psalmist) where thy honour dwelleth, Psalm 26.8. God hath an honourable esteem of the Church; the Saints are the excellent ones on earth, Psalm 16.3. The righteous man is more excellent then his neighbour, Prov: 12.26. Psalm 76.4. Since thou wast pretious in my sight (saith the Lord) thou bast been honourable, and I have loved thee: therefore wil I give men for thee, and people for thy life, Isa: 43 4.

The Saints are pretious to God whilst they live,* 1.114 and they are pretious in their death, Psal. 116.15. Rev. 14.13. To them Christ is advantage both in life and death, Phllip. 1.20, 21.

The Reasons are;

[Reas. 1] First, because they are justified, purged, and be∣sprinkled with the precious blood of the Son of God; as of a lamb without blemish, and without spot, 1 Pet: 1.19.

[Reas. 2] Secondly, they are semented and united unto that li∣ving stone which is chosen of God, and precious; by whom they are made lively stones, and built up a spiritual house to God, 1 P••t. 2.4, 5.

[Reas. 3] Thirdly, in regard of their precious and honourable birth, being born of God, John 1.13. John. 3.6. and co∣ming down from Heaven, Rev. 3.12 Rev. 21.2. as they that are of the first Adam or earthy man are earthy, so they that are of the second Adam. or Lord from Hea∣ven are heavenly, 1 Cor. 15, 47, 48.

[Reas. 4] Fourthly, in regard of their precious and excellent n dowments and qualifications. For

• 1 Their Faith in Christ is precious, 2 Pet. 1.1.
• 2 They have interest in precious promises, 2 Pet. 1.4.
• 3 They love that word which is precious, 1 Sam. 3.4.
• 4 They have a meek and quiet spirit, which be∣fore God is precious, 1 Pet. 3.4. Caleb was 〈◊〉〈◊〉 man of a precious excellent spirit; so was D••∣niel, cha. 5.12. and so is every Saint less o•• more, every man is precious or base according to his spirit and principles.

[Use.] If it be so, then the world is much mistaken in th•• Saints, God hath preeious thoughts, and a high estee•• of them, Psalm 139 17. But the world accounts the•• vile, yea the off-scouring of all things, 1 Cor. 4.1•• howbeit they are the truly honourable ones whom Go•• esteems so: Great men if they be not good are vile an•• abominable. Antiochus the Great (who was called th•• Illustrious,) God accounts him but a vile person, Da••. 11.21. The Saints that are now in the wilderness o•• pressed by their enemies, shal have an honourable de∣verance; The Lord wil get them a precious name whe•••• they have been put to shame, Zepb. 3.20. Jerusal••••

shal be the praise of the whole earth, Isai. 62 7. ••hough she be black, yet she is comely, Cant. 1.5. and ••ough she have lien long among the pots, yet she shal 〈◊〉〈◊〉 as the wings of a Dove covered with silver, and her ••••thers with yellow gold, Psalm 68.13.

Again, [Ʋpon thy right hand did stand the Queen]

Here the married Queen, or Kings Wife, Nehem. 2.6. ••••placed at the Kings right hand, in the most honorable ••••at, and highest dignity, according to the custom of ••••e Jews, 1 Kings 2.19. As by the Kings Daughters, ••••ticular Churches are represented to us, so by the Queen sitting at the Kings right hand is meant the ••••hole Ʋniversal Church, consisting of all Saints, who ••••e married and knit to Christ by the bond of his spi∣••••t, 1 Cor: 6 17. 1 Cor: 12, 13. and to one another by ••••e bond of Love, Col: 2: 2. Col: 3.14. Eph. 4.4, 16. ••••hich of all bonds are the strongest and most ob∣••••ging.

[Obs. 3] From this part of the Text we may observe, * 1.115

That though every particular Church and Saint of Christ 〈◊〉〈◊〉 precious, and honourable yet the whole Ʋniversal Church 〈◊〉〈◊〉 the Queen, that hath he highest dignity and prehemi ••••••nce; Upon thy right hand did stand the Queen;

The whole is more then a part; as for particular ••hurches and Beleevers, they are but parts or mem∣bers of the whole, Rom 12.4, 5. 1 Cor. 12.12.

To speak properly, the Church of Christ is but One, 〈◊〉〈◊〉 as mans body is but one, though it hath several parts ••••nd members. Christ hath not several Bodies (I speak 〈◊〉〈◊〉 his body mystical) All visible particular Churches ••••nd Saints, wheresoever they be dispersed, make up but ••••e Body, I say not that this is a political governing body, ••••at may or can in an ordinary way meet authorata∣••vely in her Representatives to make canons and con∣••itutions which shall Juridically binde the whole, and very part; And yet truly, it cannot wel be denied ••••ut that General councels are a great blessing to the Church of Christ, if they would but meet together ••nd act in the spirit of love and humility, (as perad∣venture

they shal do when the vail is taken off from the Jews, 2 Cor. 3.16.) But hitherto it hath seldom or never so fallen out, by reason of those woful facti∣ons and divisions which have been among good men; hence it was that some of the Fathers complained o•• the ill success of councels: Nevertheless we know•• that Granmer appealed to a general councel, and so did Luther, when they were oppressed by some that called themselves the church of Christ: as for that convention at Trent, it was far from being a General councel; the Pope with his Bishops being both parties and Judges.

But to pass by this, doubtless there are great privi∣ledges which belong to christians, as they are mem∣bers of the Ʋniversal church, and stand in that gene∣ral relation.

I shall humbly tender what I do at present appre∣hend,* 1.116 in three or four Propositions, without reflecting upon those godly worthy Brethren that shal differ from me in this point.

That the first right which any man hath to Gospel or∣dinances, Sacraments, Priviledges, he hath it as he stands in this relation, Christ being his, all things are his, 1 Cor. 3.21, 22, 23. His being under the covenant of grace, that general covenant which belongs to all Beleevers, invests him with a right to, and interest i•• the sea's and priviledges thereof; and (if no matter o•• scandal lie against him) he may lawfully wherever he comes, claims the same as his portion, being one o•• the children of the Lords family. Upon this ground the Eunuch and the Jailour, &c. were baptized, Act. 8.37, 38. Act, 16.33. and so ought every Beleever and his seed, 1 Cor. 7.14. Acts 2.39. Baptisme and the Lords supper primarily sealing up our membership of the Ʋniversal church, and fellowship with all Saints, ••s plainly appears from 1 Cor. 12, 13.

Secondly, all Spiritual Ecclesiastical Officers, Offices, gifts and administrations,* 1.117 are given to, and should be imployed chiefly for the gathering, edifying, and

Persecting of this great body, as there is opportunity, Eph. 4.12. 1 cor. 12.28. In this respect Paul, and Apollo, and Cephas, &c. do belong to each member of this body, 1 Cor. ••.22. Though it is true, these Offices and gifts (for as much, as no man can be present in all places) are ordinarily exercised among those christi∣ans with whom the persons do cohabit, and by whom they were chosen; yet so as that a Minister may occa∣sionally and caratatively exert and put forth publick ministerial acts out of that particular congregation where he ordinarily presides.

Therefore Thirdly,* 1.118 all parrticular Churches and christians should constantly act, as parts and members of, and for the good of the universal church; their re∣lation to a particular church doth not in the least disoblige them from performing their duties to the whole body; no more then a subjects being a member of a civil corporation doth dis-ingage him from pro∣moting the good of the Common-wealth, where of that particular corporation is but a part.

Fourthly,* 1.119 that all visible Beleevers manifesting saith in Christ, and love to the Saints, whether combined in particular Churches or not, ought to be respected as members of this great body, and accordingly we should own them as our brethren, and fellow Saints, where∣ever we meet with them, since the Lord hath owned them, and stamp'd his image upon them. This I hum∣bly conceive was the practice of the primitive christi∣ans; where ever they met with any Disciples, they did freely converse and communicate with them in gospel priviledges; And yet let christians be careful that they neglect not to joyne with some particular Church, or other (as they shall have opportunity:) No Ordi∣nance of Christ should be neglected.

[Use. 1] Is the Queen preferred here by the Spirit of God before the Kings Daughters; the church Ʋniversal be∣fore particular Churches; then let us also prefer her in our thoughts, and affections, and expressions; in∣deed we should not so respect the Ʋniversal church,

as to sleight and neglect particular societies (which are an Ordinance of Christ;) And much less should we so regard particular Churches, whether under this or that form or denomination, as to neglect the Ʋni∣versal Church, or General assembly of the Saints, which is the Queen that sits at Christs Right hand; Far be it from any humble soul to unchurch and un-Saint god∣ly persons which come not up to that forme of Church-government which himself adheres to; all the people of God, under what formes soever they walk, are owned by him as his Spouse and Queen, and accordingly should be acknowledged by us.

[Use. 2] Secondly, Be exhorted more and more to abound in love to all Saints (as Saints) though at this day under various administrations: We know that variety of Flowers and colours in a Garden puts the greater Iustre and beauty upon it. In the Lords Garden there are diversities of gifts, but the same Spirit; differences of administrati∣ons, but the same Lord; diversities of operations, but the same God that worketh all in all, 1 Cor. 12.4 5, 6: Alas, our spirits are too narrow and selfish; we want a publick heroick inlarged heart towards God and his people, especially those of them that concur not with us in every opinion. As in the Body natural, and civil, those members are the noblest that are most use∣ful and helpful to the whole Body, so it is in the body of Christ; those christians that abound in love to all Saints, pray for all, indulge all, do good to all, as they have opportunity, and love those most that are most spiritual (though they differ in opinion) endeavour∣ing to joyn all the people of the Lord together, and to keep the unity of the Spirit in the bond of peace, Eph: 4 3. Such are the most noble, and excellent members, whatever their judgements be in some spe∣culative controversies.

[Use 3] Lastly, This Doctrine may inform us, that it is the greatest schisme to make a rent in our affections from this Queen that sits at Christs right hand, 1 Cor. 12.25. We can never rightly love the Kings Daughters unless we first love the Queen; To separate from one of the Kings Daughters upon sleight grounds is a very great sin; but to be divorced in our affections and practices from the Queen is a greater: The general interest of the Saints, the Lambs followers throughout the world, should be much dearer to us then any particular re∣lations whatsoever; he is a schismatick that abates in his love to, and zeal for the promoting of this glorious Interest.* 1.120

There remains one Branch more of the Text to be spoken to; [She stands in gold of Ophir,]

The Gold of Ophir was the most rich, fine, pure, resplendent gold, Job 22.24. Job 3.24 Job 28.16, 19 Ophir here is thought to be India, or some country in India, called the land of Ophir, from Ophir the son of Joktan, the son of Heber, Gen. 10.26, 29.

From this country fine gold was brought to Judea, 1 Kings 9.28. chap: 10, 11. chap: 22.48. 1 Chron: 29 4. And here perhaps might be the golden, chersonesus so often mentioned by the Heathen Poets; and at this day there are rich golden Mines in that Country.

This is a commodity which many gape after, es∣pecially the Spaniards, (who to load themselves with this thick clay) have waded through an Ocean of in∣nocent blood in America, where there were Mines of earthly gold, but no true spiritual riches; a signe that this kinde of gold is not the greatest excellency.

[The Queen stands in gold of Ophir] Hence note

[Obs. 4] That though there be in the Church (whilest she re∣mains in a militant condition) much inherent dross and corruption yet before the Lord she is as the god of Ophir, * 1.121 as the finest gold.

Gods thoughts and wayes are not as ours, Isai. 55.8. he doth not judicially charge upon his people the imper∣fections of their sanctification, though they charge themselves therewith, Rom. 8.1, 33. Christs Spouse is all fair, there is no spot in her, Cant. 4.7. she is whi∣ter then snow, Psalm 51.7.

If you ask how this comes to pass? Tis only by and through Christ, whose head is of fine gold, Cant. 5.11. and who is girt about the paps with a golden girdle, Rev. 1.13. Christ takes away the ragged filthy gar∣ments of a sinner, and puts upon him a clothing of fine gold, Zach. 3.4. Ezek. 16.8.

The Lord speaking of the Church under the Gospel, promiseth that for brass he will bring gold to her Isai. 60.17. and Christ counsels his Church to buy of him gold tryed in the fire, Rev. 3.17.18. But the truth is, he brings it first to her, and bestows it upon her; this wil be further spoken of, when we come to Vers. 13.

[Use.] Let not christians who are as fine spiritual gold be∣fore the Lord, greedily covet and desire the earthly gold of Ophir, or of any Land whatsoever, why should est thou make thy self a slave to thy servant? he that is a servant to earthly transitory things, doth not pos∣sesse them, but is possessed by them. The earthly gold will not feed, clothe, or comfort a man in distress: when the Indians had taken some of the Spaniaràs who made gold their god, they filled their mouths with it, and so choaked them; were they ever a whit the bet∣ter for all their gold? Those poor Heathens could see the vanity of it, and shall not christians much more? O let us be crucified to the gold of this world, and earnestly covet after the spiritual Riches, and golden priviledges of Sion; let us love the word of God which is finer then gold Psalm 19.10. Psalm 119, 127. and prize holiness and communion with Christ, more then all the gold, and silver, and gaudy attire of this world; our adorning let it not be that outward adorn∣ing of plating the hair, and of wearing of gold, &c. but let it be the hidden man of the heart in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price, 1 Pet. 3.4.

Take two considerations to induce you hereunto.

[Consid. 1] First, Earthly go••d is of a perishing nature, but the Heavenly gold is durable, and everlasting, Mat: 6.19, 20. the former is possessed by Christs enemies, the latter only by his friends.

[Consid. 2] Secondly, earthly gold debaseth the soul of man, which is incomparably more excellent then these outward perishing things; the Soul was created for eternity; how is it possible that that which is but temporal, corporeal, material, should enrich and satisfie that which is spiritual and immaterial? no, no; the Soul of man (being a spiritual substance) doth so com∣prehend corporeal and material things, that it cannot be distended and filled by any Quantity; thou mayst fill thy pockets, or thy coffers with gold, but not thy Soul. But now the Heavenly spiritual gold doth enrich and dignisle the Soul, which is noble or ignoble; happy or miserable, according to those objects which it constantly fixeth upon, whether they be earthly, or Heavenly, carnal, or spiritual; they do assymulate the Soul to, and as it were transform it into their own nature:

Thus much of the former part of this Psalm, which describes the Beauty and Dignity of Christ the Bridegroom, and the Church his Bride.

I shall now (by the Lords assistance) handle the latter part of the Psalm, according to my former method.

Vers. 10. Hearken O Daughter, and consider, and incline thine eare: Forget also thine own people, and thy Fathers house.

Vers. 11. So shall the King greatly desire thy Beauty: for he is thy Lord, and worship thou him.

THe Spirit of God having partly described the dig∣ties of the Church in the foregoing part (the descrip∣tion whereof is further amplified in some of the fol∣lowing verses) he doth in these two verses call upon the Church for subjection and obedience to her spiritu∣al husband.* 1.122 Great Dignities require great duties; spi∣ritual priviledges call for christian and answerable per∣formances.

The Church, or Lambs Bride, Rev: 21.9, 10, is here called the Daughter of the Lord, as also verse 13. and Beleevers are called his Sons and Daughters,* 1.123 Jer: 31.1. 2 Cor. 6.18. for these Reasons.

1 Because as Christ is a Husband and Bridegroom to his people, so he is their everlasting Father, Isai. 9.6.

2 He hath begotten them to himself by the immort∣al seed of his word, and spirit, 1 Pet. 1.23.

3 He trains them up in his house, and family, Eph. 2.19. Eph: 3.15. takes care of them gives them their meat in due season, and bestows a good portion upon them, himself being their everlasting portion, Psalm 73.26.

[Hearken O Daughter, and consider, and incline thine ear]

It is a metaphor taken from those that either bow down, or turn the head to the one side, that they might give the better ear.

From this good Counsel which the Lord gives his Church, Observe,

[Obs. 1] That Christians ought diligently to hearken, attend, * 1.124 and consider the Word and Message of Christ, and give up their hearts wholly thereunto, so as to yeild the obedience of Faith, Acts 6.7. Rom. 16.26. This is the most accept∣able obedience, Heb. 11.5, 6.

We are not only to vouchsafe the speaking or hearing of the Word and revealed wil of Christ, but so to speak, and so to hear, as seriously to consider and improve the same, and to conform our spirits and practises thereunto; Hear and your souls shall live, Isai. 55.3. Consider what I say, and the Lord give thee wisedom, see 2 Tim. 2.7. Heb: 10.24. Isaiah 44.19 Heb. 7.4. Spiritual consideration lies not only, nor chiefly, in a naked contemplation, or assent of the mind, but also in the obedience and conformity of the will to the truths of Christ, and the sutableness of the affections thereunto.

Some of the Jews apply this Text (as they do most other Scriptures) to the Law of Moses; But though we are to hearken to the Law, and improve the same in a way of subserviency and subordination to the Gospel, yet the Law is not properly the voice or word of Christ, John 1.15, but the Gospel which by way of Emphasis, and in a peculiar manner is stiled the word of truth, Col. 1.5: and a faithful saying, 1 Tim. 1.5.

The Law speaks not a word nor syllable of good news; no, tis a thundring terrible voice, and dispensa∣tion to poor sinners, Heb. 12.18, 19, 20. But the Gospel or word of Christ is good uews, and glad tidings, Luke 2.10, 11. bringing righteousness, peace, life, and sal∣vation freely to sinners, and giving them grace, and a∣bility to obey and serve the Lord acceptably through Christ.

Christians should diligently hearken and attend to what the Lord Jesus speaks and holds forth in his Word and Ordinances, upon these grounds.* 1.125

[Reas. 1] First, because the Lord is a Spirit, who wil be seri∣ously and spiritually worshipped. John 4.24. Levit. 10.3. To be only a hearer, or talker, and not a doer of Gods word, is but a mock-Worship; Such a man decei∣veth himself. James 1.22, 23, 24. If ye know these things, happy are ye if ye do them, John 8.31. John 13.17.

[Reas. 2] Secondly, the Lord looks chiefly at thy heart, when thou doest attend his Worship; all the waies of a man are clean in his own eyes, but the Lord weigheth the spi∣rits, Prov. 16.2. though he be in Heaven, and thou on Earth, yet he beholds all the secret corners, turnings and windings of thy heart; all things are naked before him with whom we have to do, Heb. 4.13.

[Reas. 3] Thirdly, If you consider not what the Lord speaks, you do exceedingly sleight and undervalue him; as, if a Prince or noble man speak to you by way of advice, and you turn away from him, not regarding his words, he may wel think you sleight him.

[Reas. 4] Fourthly, It argues that thou art but an unsound christian, if thou dost not consider the voice of Christ; as those Beasts under the Law which chewed not the cud were reckoned unclean, and not to be eaten, Lev. 11.2, 26, So that man or Woman that doth not spi∣ritually chew the cud, consider and digest the Word of Christ, is reckoned unclean by the Lord.

[Reas. 5] Fiftly, Because spiritual consideration, or meditation, is by Gods blessing a great help and inducement to the exercise of faith, charity, hope, prayer, thanks-gi∣ving: these afford help to meditation, and meditation to them interchangeably. Besides, christian consideration is an antidote against sin; and a means to prevent rash anger, folly, and passion, which otherwise will break forth to the dishonour of God; 'Tis promised that the heart of the rash shall consider, and under∣stand knowledge, Isai. 32.4. The Lord perform this promise to us.

[Reas. 6] Lastly, You should diligently attend, and consider, &c. because the word is mighty through God to pul down strong holds, and bring into captivity every thought to the obedience of Christ, 2 Cor. 10.4, 5, 6. it wil have its powerful effect one way or other, either to be a savour of death unto death, or a savour of life unto life, 2 Cor 2.16. If you be not softned by grace under the dispensation of the Word, you will be hardened through your own corruption; wax is softned, but clay is hardened under the influence of the sun.

[Use. 1] Look to it then that ye refuse not him that speaketh; for if they escaped not who refused him that spake on earth, much less shal we escape if we turn away from him that speaketh from Heaven, Heb. 12.25. Heb: 2.2, 3. Heb. 10.28, 29. Take heed how you hear, and have to do with God; keep your heart with all dili∣gence, (or as it is varied in the margin, Proverbs 4.23) above all keepings keep your heart, for out of it are the issues of life. Take the Wise mans counsel in ano∣ther place; When thou goest into the house of God, take heed to thy foot, Eccles. 5.1, 2. 'Tis used as a me∣tonymy for taking heed to our wayes, Psalm 39.1. Psalm 119.15. and imports that we should diligently con∣sider our waies, and attend the worship of God in a se∣rious and holy manner.

[Use. 2] Again, this Doctrine shews us, the excellency of man above the sensitive creatures; these do not, nor cannot consider their waies, and reflect upon their actions, saying, what have I done; how have I departed from the Lord; at man doth or ought to do; for, alas since the fall, man is become brutish, and vain in his imagi∣nations, Gen. 6.5. Prov. 12.1. Isaiah 19.11. in some re∣spects more brutish then the Ox, and the Asse, Isai. 1.2, 3. yea (saith a godly man, Prov: 30 2.) Surely I am more brutish then any man, and have not the understanding of a man in me; These self-reflexive acts are those no∣ble operations which are peculiar to a rational immor∣tal soule, and which the sensitive creatures cannot reach unto.

[Forget also thine own people, and thy Fathers house.]

True self-denial, and forsaking all for Christ, is that good effect that flows from a serious hearkning to, and considering the voice of Christ: if a man do not spiritually eye and consider with Mose, Heb. 11.26, 27. the fulness and all-sufficiency of God, and the emptiness and nothingness of the Creature, he will not heartily cleave to the one, nor forsake the other; But he will rather forsake the fountain of living wa∣ter, and dig to himself broken cisterns that will hold no water, Jer: 2.13.

There is a two-fold Censideration of things.* 1.126

First, that which is natural or rational, when a man looks on, and ponders things with a natural eye and judgement; this is rather a hinderance then a furthe∣rance to faith, which though it doth not utterly de∣stroy natural reason, yet it raiseth up the soul above it. Abraham being strong in saith censidered not his own old age, nor the barrenness of Sarahs womb, Rom: 4.19. Matthew being at the receit of custom, and the other Apostles imployed in their Callings, when they heard Christs voice inviting them to follow him, did not con∣sider and cast about what would become of their Cal∣lings, and relations but without further dispute yeild∣ed obedience: so Paul was not disobedient to the heavenly voice, and vision, Acts 26.19. Nor did he con∣sult with flesh and blood when once Christ was re∣vealed in him, Gal. 1.16 or ever I was aware (saith the Spouse) my soul made me as the Chariots of Amina∣dib Cant. 6.12.

Secondly,* 1.127 there is a spiritual supernatural considerati∣on of things wrought in the heart by the Holy Ghost, who searcheth the deep things of God, and enables the soul to consider and compare spiritual things with spi∣ritual, 1 Cor. 2.10, 13. and to reason and argue after

a spiritual manner; This is to be spiritually minded, and herein especially the spiritual man is contra-di∣stinguished from the natural man, Rom: 8.5. 1 Cor. 2.14, 15, 16. the one argues and reasons carnally, the o∣ther spiritually.

From this Spiritual Reasoning or consideration it is that a man denies himself, and his own will for∣sakes the world, and all natural relations for Christ; no man that warreth (saith the Apostle, 2 Tim: 2.4.) intangleth himself with the affairs of this life; a soldi∣er wil carry no more with him then needs he must; Now every christian is a soldier exercised in a spiritual warfare: when Christ his Captain cals him forth, he must throw away his luggage, lest it intangle him; he must bid adieu to all his friends and relations in the flesh; This was shadowed forth in Gods calling Abra∣ham away from his own Land, Kindred, and Fathers house, to another Country which the Lord shewed him, Gen. 12.1.

[Forget also thine own people, &c.]

The Inditer of this Psalm doth here allode to the new married Spouse who leaves all other Relations for her husband, and cleaves to him alone, as Pharaohs Daughter did, who was a Type or the Church of the Gentiles, see Gen. 4.24. Gen. 31.14. Eph. 5 28, 31.

Hence learn this Lesson

[Obs. 2] That the Church should more and more forsake the lusts of the flesh and world, * 1.128 and all natural Relations for Christs sake, and in love to him.

Yea she should be crucified to her own will, wis∣dom, righteousness and works counting them but as dung, Phil. 3.8. and as a menstruous cloth for Christ, Isai. 64.6.

If Father, Mother, Brother, Sister, or the nearest friends or dearest relations which we have in the flesh come in competition with Christ our spiritual husband, we are to shake them off (with that Noble Merquess of Vicum) though in a natural way our bowels cannot but yearn towards them. He that loveth Father or Mother (saith Christ) more then me, is not wort by of me, Matthew 10.37. Luke 14.26.

For this cause (saith the Apostle speaking of marri∣age) shal a man leave his Father and mother, and shall be ioyned unto his Wife, and they two shall be one flesh. Eph; 5.31, 32. So the spiritual Christian forsaking all for Christ, and cleaving to him alone, they two be∣come one spirit, 1 Cor: 6.17.

I shall subjoyn two Reasons of this Doctrine.

[Reas. 1] First,* 1.129 Because Christ is a a jealous Husband that will indure no corrival in his bed o•• love, he wil have all or none; a heart, and a heart, a double heart is an a∣bomination to him; no man can serve two masters, &c. Luke 6 13. If a man love the world, the love of the Father is not in him, 1 John 2 15. There can be no•• true christianity without self-denial: a man cannot truly love Christ unless he hate himself; he that will be Christs Disciple let him deny himself, Mat. 6.24. This must reach a threefold self; prophane civil, and religious self. Paul counted that losse which before Christ was revealed in him, he esteemed gain; the wise Merchan when he had once found the pearl o•• great price went and sold all that he had, Mat. 13.45, 46. nay, we find that Christ denied himself for ou•• sakes, Phil. 2.7. and wel may we deny our selves for him.

Secondly, because all other relations and wants are supplied and made up in the enjoyment of Christ himself; hence the Apostle determines to know no∣thing, 1 Cor. 2.2. to glory in nothing save in Christ evucified, Gal. 6.14. Dost thou forsake Father, Mother Husband, Children, &c. for Christ? he will be a Fa∣ther, a Husband a friend to thee; he wil be instead 〈◊〉〈◊〉 all Relations; Dost thou forsake the riches, honour•• pleasures of the world for him; thou shalt have true pleasure, riches, and honour in him; Dost thou sacri∣fice thy Isaak, and deny thine own will, wisdom, an•• righteousness for him; Thou shalt have thy will upon a better account, in resigning it up to his will, which is the best will: and he wil be righteousness and ••••∣dome to thee, 1 Cor. 1.30.

[Use. 1] Be exhorted therefore to learn and practise this lesson of self-deniall above all Lessons: 'tis a good old Doctrine, which though it be talked of by many, yet few practise it; O that we were more lost in our selues, that we might ••••e more found in Christ; un∣less the grain of whear be cast into the earth and dye, it bringeth not forth fruit, John 12.24. so unless we dye to the inordinate love of our selves and the crea∣ture, we cannot bring forth fruit unto God, Hosea 10.1 Rom: 7.4, 6. Gal: 2.20.

Never was there more need of pressing the Do∣strine of self-denial then now; how many hopeful in∣struments are at this day even choked with self-love, and an inordinate desire of the riches and honours of, this world? Is it not too evident that they have or∣••aken their former love and zeal, and are running back as fast as they can to Egypt, to feed on the gar∣rick & Onions there! Not long since they seemed to have quire forgotten their Fathers house and cordial∣••y to cleave to Christ, and to a pure spiritua interest: But alas they are intangled again with wordly inte∣tests, and relations, 2 Peter 2.20. and build up that which they formerly destroyed: This is an evil which cannot sufficiently be lamented, for it doth exceed∣ingly provoke the Lord in such a time as this; we may with tears in our eyes, and sorrow in our hearts, take up that sad complaint of the Apostle, That all seek their own: none the things that are Christs, Phil. 2.21. The Lord teach us this lesson of self-denia, though it shoud be by sharp afflictions: ah how few are there among us that ove the Lord Jesus for himself.

[Use. 2] Secondly, This may admonish the professors of ••he Gospel not to trifle and dally, but to be in good ••arnest with Religion, and reckon before- hand what 〈◊〉〈◊〉 wil cost them, that they may not repent of the ••••gain, nor look back again having once put their ••ands to the plough; Let us remember Lots wife No ••an (saith our Saviour) buildeth a house, or goeth to

swar, but he counteth the cost before hand, &c. who∣••oever forsaketh not all that he hath cannot be my Disciple, Luke 14.28, 31, 33. If you will be Christs Spouse you must not expect to be the worlds faverite; you are not Christs true friend if you be a slave to a∣ny lust; as for outward things, we are to use them as if we used them not. 1 Cor: 7.30, 31: an inordinate de∣sire and use of things indifferent and lawful in their own nature, as meat, drink, apparel, sleep, recreation trading, buying, selling &c doth exceedingly retard, the work of mortification, and hinder the souls commu∣nion with Christ. Al things are awful unto me (saith the Apostle) but al things are not expedient; all things are lawful for me, but I wil not be brought under 〈◊〉〈◊〉 power of any, 1 Cor; 6.12.

Vers. 11. So shall the King greatly desire thy Beauty: For he is thy Lord, and worship thou him.

THese words are added as an argument or motive to invite & stir up the Spouse to the exercise of morti∣fication, self denial, & holiness, for as much as the same is desirable, amiable, and wel pleasing to the King he•• husband, Col: 1.10. Nor shal she be a loser, though she forsake all for Christ: if the world reject her a•••• cast her off, yet Christ himself wil delight in her, ta•••• care of and provide for her. Every one that hath f•••• saken houser, or Brethren, or Sisters, or Father, or Mother•• or Wife, or Children, or Lands, for his names sake shal re∣ceive a hundred fold here, and life everlasting in th•••• world to come, Mat. 19.29. There is more true com∣fort in one hours communion with Christ (though i•• the midst of affliction) then in many years enjoy∣ment of creature-relations.

[So shall the King greatly defire (or covet) thy beauty] (i. e) he wil de••••ght himself in thy fairnes; some read it, in thy Sanctity or holiness; and truly there is a wonderful beauty in true holiness.

[Obs. 1] According to this reading we may Observe. * 1.130 That ho∣liness in the Church is a desirable thing, and wel-pleasing to the Lord, who gave himself for her, that he might san∣ctifie and cleanse her with the washing of water; by the Word; that he might present it to himself a glori∣ous Church, not having spot or wrinkle, or any such thing, but that she should be holy, and without ble∣mish, Eph: 5.26, 27.

This point may be further inlarged in the following Particulars.* 1.131

[unspec 1] First, Holiness becomes the house of God, Psalm 93.5. Psal. 48.1. and the people of God, Tit: 2.13, 14 who hereupon are called Saints, and holy Brethren, Deut: 33.3. 1 Cor. 1.2. Heb. 3.1. Psalm 10.3. Dan: 7.18, 21, 22, 25. 1 Pet: 2.9.

[unspec 2] Again, the more holy we are the more like to God; for (1) he is holiness it self; holiness is his nature and essence, Isai. 6.3 Psalm 99.3, 5, 9. Rev. 4.8. Isai 5.16. Isai. 63 15 And (2) he is the author and worker of boliness in the creature, Levit: 20.8. John 17.17. Jude 1.1 Sam: 2 2. Levit: 21.32. 1 Thess: 5.23.

[unspec 3] Thirdly, Christ our head to whom we should be conformable is the great Saint, the holy one of Israel, Isai. 43.5. Isaiah 53.9. John 8.46. 1 Pet: 2: 22. Acts 3.14. Rev: 2.2. Isaiah 54.5. Psalm 106.16: On his breast-plate holiness to the Lord is written, that he might take away the iniquity that cleaves to our holy things, Exod: 28.36. Such a high priest becane us who is holy, and seperate from sinners, Heb: 7.20. by whom we might be presented holy and without spot, Eph. 5.26.

[unspec 4] Fourthly, the Spirit of God whereby the Saints are sealed is the spirit of holiness, the Holy Ghost, Psalm 51.11. Isai. 63.10. Eph. 4.30. 1 Thes•• 4.8. The Angel also, and the glorified soule of Beleevers are ho•• Deut. 33.2. Acts 7.53. Jud•• ••••. Mat 18.••0 Iseh. 12.23. and we should be like unto them, for they and we make up but one Church, only with this difference; they are translated into a state of glory, and we remain in a state militant. Though we are accepted with God only for the Righteousnes sake of Christ, and our inherent holiness doth not in the least contribute to the matter of our justification, yet the Lord loves and delights to have his people holy, both in their nature and actions; and 'tis prophecied that ho∣liness shal abound in the times of the new Testament, insomuch that there shal be upon the be's of the hor∣ses holiness to the Lord, Zach. 14.20. And O that Mini∣sters and Churches were more holy.

But let us take the words as they are here laid down, [So shall the King greatly desire thy beau∣ty, or thy fairness.]

This is directed to the Spouse for her incouragement; As she desireth and delighteth in the beauty of Christ her husband who is altogether lovely, the chief∣est of ten thousand; so he desireth and delighteth i•• her beancy, wherewith he himself hath adorned her, and which flows from him. Out of his side there issu∣ed forth water and blood John 19.34. John 5.6. where∣by the Church is cleansed and rendred fair and full of beauty; and the rib taken out of Adams side, whereof Eve was made, was a Type of this.

[Obser. 2] The words being thus briefly explained wil afford us this Observation: * 1.132

That it is an amiable thing in Christs eye for the Church to deny her own will, wisdom, and righteousness, and 〈◊〉〈◊〉 renounce all other Lovers for his sake.

There is a beauty in Justification, and a beauty i•• ••••actification; So shall the King greatly desire thy Beauty.

Niw if we look upon the Church as being enabled ••poactise this lesson of self-denial, by the grace and Spirit of Christ; So this beauty of hers (which is thus desirable) may wel be said to be put upon her by Christ, and to be his beauty; so that in conclusion Christ desireth and delighteth in his own beauty.

All the spiritual beauty and Glory which the Saints have or shal have, is derived to them from Christ their husband, who infinitely excels all other hus∣bands.

The excellency of this husband above other husbands may be demenstrated in three things,* 1.133 among many other particulars which might be mentioned.

[unspec 1] First, other husbands wil have a considerable portion with their spouses before they marry them; beauty, or mony, or noble descent, makes up the match; but Christ findes us not fair and wel qualified when he first marries us to himself, but polluted in our blood, naked, and loathsom, Ezek: 16.4, 5, 6, 7, 8. Then it is that he spreadeth his skirt over us, covereth our na∣kedness, clotheth us with broidered work, and decketh us with his Ornaments; and thus his heart comes to be ravished with his own Beauty, Cant. 4.9. To the confounding of the wisdom of the world, and flesh, ••he justifieth the ungodly Rom: 4.5. When we were Enemies we were reconciled to God, Rom. 5.10, when dead in trespasses and sins, he quickned us, Eph. 2.5. when we were filthy he cleansed us; when deformed, vile and wretched in our selves, he entered into Co∣venant with us, communicated his Righteousness to us; poured out his spirit upon us, united himself to us by the same Spirit, and enabled us to lay hold on him by saith so that all comes from his free Love.

[unspec 2] Secondly, Other husbands if their spouses be not beau∣tiful, sutable, meek, obedient, they cannot make them so; but Christ puts a new Spirit, a divine nature nto his Spouse, whereby she doth freely and cheer∣usly obey him. In the day of his power his people

shal be willing, Psalm 110.3. of Lions they shall be made Lambs, Isai 11.7. Isai. 65.25. Though he finde u filthy and deformed, yet he doth not leave us so, but make us amiable and holy.

Thirdly, The temporal husband though his affecti∣ons be much towards his Wife when he marries her, yet for the most part it so fals out, that after miscarri∣ages (especially if they be gross ones) do alienate his heart, if not cause an utter divorce from her; But Christ having once set his love upon his Spouse, and knowing from eternity how she would prove, and what unkindness she would manifest, doth notwith∣standing continue his love and kindness to her for ever; see Jer. 3.1, 14. Jer: 31.3. Hosea 2.14, 19. Hosea 14.4.

Is it an amiable thing for the Church thus to deny her self, and forsake all for Christ; this then informeth us, that though a man do many good things as Herod did upon Johns preaching, — yet if he be under the power of any lust, whether pride, self love, covetous∣ness, uncleanness, or any other; If he do not deny himself, and all the lusts of the flesh and the world, and that in love to Christ he is spiritually deformed and without Beauty: neither is there any true comeli∣ness or amiableness in his actions: wheresoever the Lord Jesus is gratiously present by the power of his Spirit, he wil not suffer his irreconcileable enemies, the Devil, Sin, and the World to rule in his house, and freely without control to lodge in his bed; If he enter into the strong mans house he will binde the strong man, and make spoile of his goods, Mat: 12.28, 29. They that are not with Christ are against him; They that bawke the Cross of Christ for any outward Relations or advantages have no true Beauty, nor are they desirable: & what though now they pretend to follow him, by making a fair profession, and abound∣ing in some external services (which are in credit at this day) yet their hypocrisie wil shortly appear: up∣on the parting of two Gentlemen whom a serving man hath long followed, it wil be seen to whether of them

he yeates; so it wil be in this case, when Christ and the world part.

[Use. 2] Secondly, Let christians often remember the admi∣rable gratio us condescension of Christ, who first puts a beauty upon them, and then desireth and delighteth in his own beauty: as the Spouse describeth and highly commendeth his personal beauty, Cant: 5.10. So he describeth & highly commendeth her beauty, Can. 4.1, 2, 3, &c. he first blows upon his Garden, making the sp••••es thereof to flow forth, and then eats his plea∣sant fruits: all is from him & to him, Cant. 4.16. Cant: 5.1. O wonderful condescension! O admirable love! thus the King freely and of his own accord is held in the Rafters or Galleries, Cant. 7.5. being tied to the Church by the bands of love: her heart (to allude to that saying concerning the strange Woman, Eccles: 7.26) is as snares and nets, and her hands as bands; the Lord Jesus is exceedingly taken with her; he allures her with his beauty, Hosea 2.14, 19. Isai: 62.4. Hosea 11.4. and she allures him with her Doves eyes, Cant: 1.15. and so their spiritual allurements and delights are mutual and reciprocal, these things are to be spiri∣tually considered and improved.

It followeth [For he is thy Lord, and worship thou him.]

The dominion or Lordship of Christ is here subjoyned as a reason or ground why the Church should obey and worship him: Is it not a meet and comely thing for the subject to obey his Prince, and the servant his Lord and Master? Christ hath put a beauty upon his Church, pardoned her sins, delivered her from the curse, and ser her at liberty, not that she should live carnally, but obey him spiritually: Being dead to the Law by the body of Christ that she should be married to another even to him that is raised from the dead, that she should bring forth fruit unto God, Romans 7.44

Hence Observe.

[Obs. 3] That we should not only look at Christ as our high Priest and Saviour, * 1.134 to procure for us pardon and Reconciliation, and to free us from wrath and hell; But also as our Lord and King, to serve and obey him.

By vertue of his Priestly office he hath satisfied and made an atonement for our sins, Exod. 30.10. Lev. 5 18. Rom•• 5.11.1 John 2.2. and by vertue of his Kingly office he ruleth in us: our faith is to be dire∣cted to him for pardon in the former relation, and for power and ability to obey him in the latter: and in∣deed that man who cordially closeth with Christ in his priestly office, will also how down before him, and worship him as his Lord; he that hearrily embraceth Christ in one Office, doth heartily embrace him in all.

Now the Lordship of Christ may be considered two wayes.* 1.135

First,* 1.136 Christ hath an absolute providential independ∣ent Lordship or soveraignty over all things in Hea∣ven, and earth, and hell, as he is the most high and mighty God, King of Kings, Lord of Lords, essentially one with the Father, the Lord of glory, 1 Cor. 2.8. Acts 10.36. Heb. 1.10. Eph. 4.5. There is but one Lord Jesus, by whom are all things, and we by him, 1 Cor. 8.6.

Secondly.* 1.137 Christ hath a peculiar relative Lordship, as he is mediatour and head of his Church, which is his body, for whose good and welfare all things are put into his hands by the Father. John 5 22. John 13.3. John 17.2. Eph. 1.20, 21, 22, 23. the King is head and ruler over all his subjects within his dominions; but he ruleth his Queen in a more peculiar intimate man∣ner.

The former is an uncreated, but the latter is a creat∣ed Lordship;* 1.138 God hath made that same Jesus whom ye crucified both Lord and Christ, Acts 2 36.

There are strong Reasons why we should Worship and obey Christ as our Lord,

1 Because we are his, and belong to him all manner of wayes; As, First, By creation, Co••. 1.16, 17.* 1.139 John 1.3. Heb. 1.2.* 1.140

Secondly, By the eternal donation of the Father, which donation was reciprocal; we were given to Christ,* 1.141 and Christ to us, John 17.2, 6, 24. Isa. 42.6, 7, &c.

Thirdly, By purchase and acquisition, Christ payed dear for us, even the price of his own blood, (i. e.) the blood of God, Acts 20.28. Be you holy as God is holy,* 1.142 and passe the time of your so ourning here in fear, for as much as ye were not redeemed with corruptible things as silver and gold, from your vain conversation, but with the pretio us blood of Christ, &c. 1 Pet. 1.16, 17, 18, 19.

We are his, & belong to him soul & body; all that we have, & all that we can do is too little for him, who gave himself for us that he might redeem us from all ini∣quity & purifie to himself a peculiar people, zealous of good works. Tit: 2.14. ye are bought with a price, therefore glo¦rifie God in your body, & in your spirit, which is Gods, 1 Cor: 6.10. he dyed, that they which live should not henceforth live to themselves, but unto him which dy∣ed for them, and rose again, 2 Cor: 5.15.

Fourthly, by spiritual union and implantation; he is the vine, we are the branches;* 1.143 he and we are one spirit, one Christ mystical, John 15.5. 1 Cor: 6.17. 1 Cor: 12.12. God having transplanted us out of the old vine the first Adam, and crucified us to the old Cove∣nant, and ingrafted us into the new Vine the second Adam, that we might be found in him, and that our fruit might be found in him, and to him, Phil. 3.8. Hos: 14.8. Rom 7.4. In a word, that we might live from and by Christ as our principle, for him and to him as our end, John 15.1, 2. John 17.21, 22, 23 Gal: 2.19, 20. 1 Cor. 15.45. Phis. 1.11.

Fiftly, we are the Lords by Covenant and stipu∣lation,* 1.144 God in Christ hath entered into Covenant with us, and promised to be o•••• god and Father, Jer: 31.33.

Heb. 8.10. and we have accepted the grace of the Covenant, and do avouch our selves to be the Lords people, Hos. 2.23.

Sixthly,* 1.145 By Conquest; Christ hath not only vanquish∣ed his peoples enemies by the power of his eternal Godhead, upon the cross, and at his Resurrection, Col. 2.15. Heb: 2.14. Rom: 8.34. But he doth also subdue their hearts to himself by the power of his grace, and cause them to triumph by Faith in his victories, Rom. 8.37,

[Reas. 2] Another Reason may be taken from the obedience of the blessed Anges, * 1.146 whose nature is superiour to, and far more excellent then ours, yet they do chear∣fully worship and obey Christ, when the Lord bringeth his first begotten into the world he saith, Let all the An∣gels of God worship him Heb. 1.6. Luke 2.13, 14, & we pray let thy wil be done on earth as it is in Heaven.

Quae: But how will this Lord be worshipped by us?

Ans. In Spirit and Truth John 4.24. Inwardly and outwardly in Soul and body, with cheerfulness and alacrity, Pseln 100.1, 2. In Righteousness and holiness without fear all the dayes of our life, Luke 1.74, 75, honouring and reverencing him in our hearts, draw∣ing nigh to him in his word and ordinances, with up∣rightness & fiacerity in the inward parts, Gen. 17.1, be∣ing circumcised in Spirit, putting no confidence in the flesh, having not the praise of men but of God, Rom: 21 23. Phil. 3.3; who weigheth the spirit of men in the ba∣lance of the Sanctuary, Proverbs 16.2. and knoweth perfectly from what principle, upon what motives and grounds, and for what ends we come before him, and worship him.

[Use. 1] Should we worship Christ as our Lord and King? This then reproves most people (that are called chri∣stiens) who vainly boast that Christ and Heaven is theirs, that they have beleeved ever since they were born and doubt not of the pardon of their sins and the salvation of their Souls; yet in the mean while they are far from yeilding sincere obedience to Christ, as their Lord; or giving him the honour of his

regal office; they have other gods and Lords whom they serve, Exod: 32.4. 1 Cor. 8.5. Satan is their Lord, Covetousness is their Lord, ambition is their Lord, Lust is their Lord; and therefore when they come to dye, God may wel bid them go for peace and comfort to the gods and Lords whom they have ser∣ved; Let them deliver them if they can, Judg. 10.13.14. But alas, there wil be neither voice, nor any to answer or regard them in that day, 1 Kings 18.29. 'Tis a meer Satanical delusion when men brag of an interest in Christ, and of peace and pardon by him, and yet know not what it is spiritually to worship the Lord; whilest they acknowledg him in words, they deny him in works, Tit. 1.16. If I be a Father, where is mine honour? and if I be a Master, where is my fear (saith the Lord?) Mal: 1.6. We should obey this Lord universally, both in respect of the object, having a regard to all his commands; & in respect of the sub∣ject, with all the powers of our souls, sincerely, cheer∣fully, constantly.

[Use. 2] Secondly, Considering what our Lord did and suf∣fered for us, how he was obedient to the death of the Cross, Phil. 2.8. we ought not to shun the mean∣est work or office that tends to his glory, and the pro∣fit of our neighbour: The Lord of glory abased him∣self for us, and shall not we condescend one to ano∣ther; let us remember that grave exhortation of the Apostle, Rom. 12 10, 16. Be kindly affectioned one to a∣nother with Brotherly love, in honour preferring one another; Minde not high things, but condescend to men of ••ow degree; and let us never forget the example of our Lord, who (knowing that the Father had given all things into his hands, and that he was come from God, and went to God) washed his Disciples feet and wiped them with a Towel; if then our Lord and master washed his Disciples feet, we also ought to wash one anothers feet, John 13.3, 4, 5, 13, 14, 15. If he did thus when he was ful of the thoughts of his own glory, wel may we do so being compassed about with many weaknesses, and our selves subject to the like infirmities with our Brethren.

Vers. 12. And the Daughter of Tyre shall be there with a Gift, even the rich among the people shall intreat thy favour.

IN these words we have a prophecie of the flourish∣ing state of the Church, even in this life, which though it was partly fulfilled to the primitive Church, when Constantine and other Princes submitted themselves to the scepter of Christ, and cast down their Crowns at his feet) yet this, with other Pro∣phecies of the like nature do yet remaine in a great measure to be accomplished. And though it wil not be denied, but inward spiritual priviledges were sha∣dowed forth by external good things in the prophe∣cie of Isaiah, and other scriptures of the Old Testa∣ment, yet it would be intolerable, (nor can it be done without bringing in needless and groundless Allegories) to expound all the prophetick scriptures which speak of the outward prosperity and flourish∣ing condition of the Church in this life so as to ex∣clude that which is external, and apply the same only to internal and spiritual priviledges; especially consi∣dering what was revealed since Christs ascension in the Apocalyptical visions, Rev: 11.15, 17, 18. Rev: 16.6.7, 19. Rev: 17.14, 16.

But of this I shal speak further, and more particu∣larly, when I have opened the Text.

By the Daughter of Tyre] we may understand the people and Common-wealth of Tyre, which flourished in Solomons time, 2 Chron: 2.3. and under which the Spirit of God here comprehends other flourishing Nati∣ons and Kingdoms.

Tyre was sometimes one of the chiefest Cities for Traffique in the world,* 1.147 as appears Ezek: 17 chap: the crowning City, whose Merchants were Princes, and her Traffiquers the honourable ones of the earth, Isa. 23.8. she heaped up silver as the dust, and fine gold as the mire of the street, Zach: 9.3.

We finde that many Inhabitants about Tyre and Si∣don flock dafter the Ministry of Christ, Mark 3.8. Mark 9.24. Insomuch that he upbraids the unbeleeving Jews with the forwardness of these Mat•• 11.20, 21. & afterwards Christ had Disciples in this City. Acts 21.3, 4, 5. according to that prophecie; Behold it shal be said that this or that man was born there, Psalm 87.4, 5, 6.

These were the first fruit••, but the full harvest is to come; when the fulness of the Gentiles shal be brought in, and God shal turn away iniquity from Jacob, then shal all Israel be saved, Romans 11.21, 26, 27. 2 Cor: 3.15, 16.

[The Daughter of Tyre shall be there with a gift,] Where shal she be? even among the True and spiritual Worshippers of Christ, John 4.23.24. who obey him as their Lord, and give him the honour of his Kingly Office and dignity; There shall the Daughter of Tyre be with a gift; hence Ob∣serve

[Obser. 1] That Christ will put honour upon his sincere Worshippers and servants, even in the view of the world. * 1.148

God wil honour them that honour him, and they that despise him shal be lightly esteemed, 1 Sam: 2.30. This was evident in the case of Mordecai and Haman. Ester 8. True riches and honour are with Christ, who is the true wisdom, Prov: 8.18.

Hence we may draw three Corrolaries,

[Corrol. 1] First, that the direct way to true honour and renown is to honour and exalt the Lord Jesus as King of Na∣tions and Saints; which is specially required of us in these times. If any man serve me (saith Christ) him will my Father honour, John 12.26. True honour is not attained by self seeking, and advancing a person∣al worldly interest of our own; it comes not by hold∣ing correspondence and compliance with wicked

men, nor by consulting the rules of Machiavellian car∣nal policy. Wo to them that seek deep to hide their counsel from the Lord; surely your turning of things upside down shal be esteemed but as the potters clay Isai. 29.19, 20. Wo to them that are drunk with am∣bition & carnal policy themselves (for so may those words Hab: 2.15, 16. be figuratively taken) and put their bottle to their neighbours that they may also intoxicate them with the same principles, surely such men in the end shal have shame instead of glory.

Do we not know that Pharaoh, Siqon, and other wicked Kings refusing to let the arn••y of the Israelites pass, grounded their practise upon maxims of State-policy, and yet for all that the Lord laid their honour in the dust? would we therefore arrive at true honour, let us then honour Christ as our Lord and King; let us be obedient to his word and Ordinances; let us conform our selves to Gospel rules and precepts; let his design be our design, and his interest our interest As Ruth said to Naomi, so should we say to Christ, whither thou goest I wil go, and where thou lodgest wil lodge; thy people shal be my people, and thy God my God, Ru••h: 1.16. Thus we are to follow the Lamb whithersoever he goes, in foul weather as wel as fair, in rugged waies as wel as plain paths; nor should we seek the honour of men, but the honour that cometh from God only.

[Corrol. 2] Secondly, since this is the way to true honour, those in great places especially should be careful to wor∣ship the Lord sincerely, and to let him reign in their hearts, and rule in all their counsels and determina∣tions, else truly they wil at one time or other be lay∣ed aside with disgrace & contempt; The Lord wil pour contempt on the honourable ones of the earth, and wil raise up other instruments whom he wil honour, and by whom he wil be honoured; when King Saul was not faithful to him and his interest, he laid him and his family aside, and raised up the house of David: so Jehu that forward man, though he had expressed much seeming zeal against idolatry and false Wor∣ship, 2 Kings 10. yet aiming more at the Kingdom then at the glory of God in destroying the house of Ahab,

Ahab, God avenged the bloud of Jezreel upon the house of Jehu; whose base self-ends brought down venge∣ance upon his posterity.

He that followeth after righteousness (even when it is departing from a Nation) shal finde life and true honour, Prov. 21.21. When Nebuchadnezzar honoured the King of Heaven (who is able to abase those that walk in pride, then had he his honour, & his reason, & the glory of his Kingdom restored unto him, Dan. 4.37. the Lord abaseth the proud, but exalteth the hum∣ble and lowly.

[Corrol. 3] Thirdly, as the world casts dirt on the Saints, so the Lord wil put honour upon them, walking as Saints; (for otherwise they may bring dishonour upon them∣selves and their profession:) herein the Lord outvies the world; if he wil honour and lift up his servants who can pul them down? In their greatest sufferings though they appear black to the world, yea and to themselves too, yet they are comely to God: We ap∣prove our selves (saith the Apostle, 2 Cor 6.8.) the Ministers of God by honour and dishonour; Though the Saints walk through dishonour in the account of the world, yet they are honourable in the account of God, Isai. 43.4. who poureth contempt upon Princes, and setteth the poor on high from affliction: the righteous shal see it and rejoyce, and all iniquity shal stop her mouth, Psalm 107.40, 41, 42. Let the Saints there∣fore be joyful in glory: let the high praises of God be in their mouth, and a two-edged sword in their hand, to execute vengeance upon the Heathen, to binde their Kings in chains, and their Nobles with fetters of iron: This honour have all his Saints, Psalm 149.5, 6 7, 8, 9. The Daughter of Tyre shal be there with a gift.

It followeth [Even the rich among the people sha•• en∣treat thy favour,] or shal seek thy face, or ear∣nestly beseech thy favour.

This is a further description or amplification of the prosperous state of the Church in this world: The rich or fat ones among the people shall make hum∣ble and importunate suit to the Church, whom the Lord wil make an eternal excellency, the joy of many Generations, Isai, 60.15. Hence we may Observe,

[Obs. 2] That the time will come that the rich, * 1.149 and noble, and po∣tent ones of the Nations shal highly esteem the Church of Christ and her priviledges, and shal desire communion with her.

At the first preaching of the Gospel, not many rich, not many noble were called, 1 Cor. 1.27. those that generally adhered to Christ and his Apostles were the poor contemptible ones of the world, Mat. 11.5, Luke 1••.20. James 2.5. But here it is prophecied and promised that the rich and honourable among the peo∣ple shal intreat the Churches favour, and bow down before her; And again, all the kinreds of the Nati∣ons shal worship before thee, and they that be fat on the earth shal eat and worship, Psalm 22.27, 29.

We meet with many prophecies and promises to this purpose, which were never yet fully accomplished, but shal be before Christ deliver up the Kingdom to the Father, 1 Cor. 15.24.

'Tis promised to the Church, that Kings shal be her nursing Fathers, and Queens her nursing Mothers; they shal bow down to her, and lick up the dust of her feet, Isai. 49.23. She shal ride on the high places of the earth; the sons of strangers shal build her wals, and Kings shal minister to her; and the Nations and King∣doms that wil not serve her shal perish, Isaiah 58.14. Isaiah 60.1, 3, 5, 10, 11. The ten Kings that gave their power to the Beast shal be overcome, and shal joyne with the Church, and help to destroy the beast, Rev. 7.14; 16.

Among many other Scriptures that might be alledg∣ed for the confirmation of this point,* 1.150 I shal refer the Reader to Psalm 2.8. Psalm 8.6. Psalm 22.27, 28, 29. Psalm 86.9. Heb. 2.8, 9. Isaiah 2.1, 2, 3. Isaiah 65.14, 17. Isaiah 66. Jer. 30.3, &c Ezek 28, 24, 25, 26. Ezek. 34.11. Mic: 4.1, 2, 4, 5 Zach: 2.11, 12. Zach, 6.12, 13, 14. Zach: 12, 6, 7, 8. Acts 1, 6, 7. Rom. 11.25, 26, 27, Rev. 21.24, 26.

But let him specially consider these three scriptures, (viz.) Dan. 2, from verse 31 to 45, Dan: 7.4, 18, 27. Rev: 11.15, 17, 18,

Touching that remarkable Vision mentioned in Daniel, chap. 2. from 31 to 45 Verse,* 1.151 Relating to the kingdom of the Stone, and the spreading there of (which is generally expected at this day as the great truth of this Generation) Though some late learned Writers* 1.152 have largely treated on this sub∣ject, and answered the objections of the contrary minded: yet being now upon a suitable Text, I shal take the holdness to propound my thoughts concerning the same.

And this I shal do in giving a brief answer to seve∣ral Quaeries.

Quae. What is meant by the leggs and toes of iron in this Vision, Dan. 2.33, &c?* 1.153

I Ans.

First Negatively, It cannot be meant (as some inter∣pret it) of the Syrian and Egyptian branches, the suc∣cessors of Alexander in the Groecian Monarchy,—For these Reasons;

[Answ. 1] 1 Because this Vision extends it self to the last days, * 1.154 verse 28. but the leggs and feet which are the last part of the image, (if applyed to the Seleucidae, and o∣ther successors of Alexander,) did extire before Christs Incarnation; for the Kingdom of Syria was by the Romans reduced to a province 60, and the Egypti∣an 30 years before the birth of Christ; whereas we read here, Dan. 2.44. that in the dayes of these Kings (that is) when the two leggs are divided into ten Kingdoms, the God of Heaven wil set up a Kingdom, &c.

[Reas. 2] Secondly, because every mettal in the vision signifies a distinct compleat Monarchy from the be ginning to the end; As the Brazen belly and thighs make up the whole Graecian Empire, consisting of Alexander with his successors, the Seleucidae and others (and thus the Graecian Monarchy is described, Dan. 8.21, 22) so like∣wise the leggs and feet of iron do constitute another Empire or Monarchy distinct from the former.

[Reas. 3] Thirdly, because this Beast which hath iron leggs is more dreadful and terrible then the former; as iron it bruiseth all other Kingdoms, and devoureth the whole earth, Dan: 7.7. which cannot be truly apply∣ed to the Syrian and Egyptian branches, who never had that strength and success which their Captain Alexander had, Dan: 8, 21, 22.

[Answ: 2] Therefore Affirmatively, by the iron leggs, feet, and toes, we must understand the Roman Monarchy which was far stronger, and more terrible then the three former.

There are two divisions of this great beast.

1 Into two leggs, (viz.) the Eastern and Western Empire; which were strong as Iron, and subdued the Nations.

2 Into feet and toes, the Eastern Empire being pos∣sessed by the great Turk, and the Western Empire be∣ing divided into ten several Kingdoms: Great endea∣vours have been used to unite these Ten Kingdoms into one entire body or Monarchy, especially by the Spaniard; but they shal remain distinct Kingdoms, and shal not be mixed no more then Iron can be mixed with clay.* 1.155

That these iron leggs, feet, and toes, are the Roman Monarchy, and branches thereof under the East∣ern and Western Antichrist, may be proved by these Reasons.

[Reas. 1] First, because it is represented by a distinct metal next succeeding the brazen belly and thighs, or Graeci∣an Empire; therefore it must needs be the fourth, or Roman Monarchy; for we read of no other entire worldly Monarchy that succeeded.

[Reas. 2] Secondly, because this metall is stronger then all the other, and breaketh them in pieces, Dan: 2.40. which is true only of the Roman Monarchy: for this beast had great Iron teeth of war, such as Scipio, Caesar, Mark Anthony, Pompey, and nails of brasse (i.e.) Senators and Magistrates to hold fast what the other had Con∣quered. The iron leggs and feet are parallel with the iron teeth of the fourth beast, Dan. 7.7.

[Reas: 2] Thirdly, Whereas the ten Kings or Kingdoms are represented by the ten toes, this also is a character of the Roman Empire, as being divided into several distinct Kingdoms, see Rev. 12.3. Rev. 13.1. Rev. 17.12.

[Reas: 3] Fourthly, This metall must be dashed in peices in the end of time by the kingdom of Christ ruling in the Saints; and therefore is applicable to the Roman Empire continuing in the branches thereof to this day.

Quae:* 1.156 What is meant by the stone that smote the I∣mage upon his feet of iron and clay, and brake them to pieces?

Ans. It was not properly Christ at his first coming,* 1.157 and his kingdom immediatly following thereupon, (though I shal not contend with those godly men who say that the foundation of the Fift Monarchy was then laid,) but it cannot properly be applyed to the spiri∣tual kingdom of Christ at his first coming, for these three Reasons.

[Reas. 1] First, because this kingdom of the stone is of that na∣ture that it breaks in pieces all other kingdoms, so that they being destroyed this only stands, vers. 44 but Christ did not so at his first coming;* 1.158 neither doth his kingdom considered meerly as spiritual dash in pieces the powers of the world, but commands passive obedience to them though wicked.

[Reas. 2] Secondly, Tis such a kingdom as shal be continued to the Saints of the most high (in the number wher∣of the Jews at their restauration are included) with∣out alteration, Dan. 7.18. for, it shal not be given to another people; but at the first coming of Christ the Gospel of the Kingdom was preached to the Jews, and then taken from them, and brought to the Gen∣tiles, Mat. 22.

[Reas. 3] Thirdly, It suits not the scope of the Vision to interp∣ret it of the spiritual kingdom of Christ at his first coming; for what advancement had it been to Christs kingdom to beat down the successors of Alexander

in the Graecian Empire, seeing Christs Church shal be longer oppressed by a far more terrible succeeding Beast, namely the Empire of Rome both united in one body, and divided into several branches.

[Answ. 2] Therefore affirmatively, * 1.159 the stone that smites this Image is the Kingdom of the Saints, which in the glo∣rious administration thereof shal be established at the fall of Antichrist, Dan: 2.44, 45. Da: 7.26, 27. Rev. 11.15, 17, 18.

[Reas. 1] For First, this Kingdom must beat down all opposite powers and Kingdoms of the world that have adheared to the Beast.

[Reas. 2] Secondly. The Image being broken, the little stone becomes a great mountain, and fils the whole earth, Dan. 2.35.

[Reas. 3] Thirdly, This Kingdom riseth up about the time that the seventh Trumpet soundeth, which is the time that Babylon shal fall, Rev 11.15, 16, 17. Then and not til then shal all Kingdoms be subject to it; And therefore it is no other but the Kingdom of the Saints of the most high, Jews and Gentiles which shal flour∣ish in the world at the fal of Antichrist; Christ reign∣ing as King of Saints by dispensation from the Father, over all the Kingdoms of this world.

Quae:* 1.160 How and whether the Kingdom of the Stone may be considered as a spiritual Kingdom?

Ans: It may be considered as a spiritual Kingdom in these Respects following.

[unspec 1] First, As this Kingdom is erected and advanced not by carnal wisdom and policy, and such like weapons of the flesh;* 1.161 but by the wisdom and power of the Spirit of God, who though he use instruments, yet he doth all in them and by them, Zach. 4.6. Isai. 9.5. The stone that smites the Image is cut out without hands.

[unspec 2] Secondly, As this Kingdom is accompanied with a wonderful increase of spiritua blessings, light, love and unity among the Saints.

[unspec 3] Thirdly, As the Saints (who are Deputed by God to rule the Nations of the world) do act from the spirit of the Lord as their principle, ruling in the fear of the Lord, 2 Sam: 23.3. Thus it may be said to be spi∣ritual.

But in other respects it is not properly a spiritual,* 1.162 but a temporal outward Monarchy; as appeareth by these following Considerations.

[Consid. 1] First, Christ had a spiritual Kingdom in and among his Saints before and after his passion, when the Church was under the sharpest persecution, and the Image flourished most; this could not with hold the spiritual Kingdom of Christ; but the Kingdom which Daniel speaks of begins to flourish at the time of the battering down of the Image; I might add, that Christs spiritual Kingdom doth not overthrow, but rather set up civil governments.

[Consid 2] Secondly, It is such a dominion as Gods people the Jews were deprived of, and was taken from them by the Babylonian captivity, &c. God by this Vision, Dan. 2. intending the comfort of the Jews who had lost their outward Kingdom and liberty; and shewing that after many changes it should return to them again; and therefore it is a temporal Kingdom, and an out∣ward dominion.

[Consid. 3] Thirdly, To interpret it only of a spiritual Kingdom would not suit Daniels scope in interpreting the Kings dream, whose thoughts were busied about the issue of his temporal monarchy.

[Consid. 4] Fourthly, If it were only a spiritual Kingdom consist∣ing in the preaching of the word, &c. why should the stone rather smite the feet then any other part of the Image? doth not the spiritual kingdom of Christ strike at the other mettals as wel as this.

[Consid. 5] Fifthly, It is such a kingdom as doth execute tempo∣ral judgements by the material sword upon the king∣dom of the beast, see Isai. 34.7, 8. Isai 63.4. Rev. 16.6, 7. Rev. 17.14, 16. Rev. 18 6, 7. Rev. 19.18, 19, 20. In a word, it may be said to be a mixt Kingdom; partly inward and spiritual, (and so it comes without observation, Luke 17.20, 21.) partly external and ci∣vil, consisting in the purity of Gospel-Ordinances, and justice and equity in civil administrations.

Quae:* 1.163 What are those priviledges that shall accompany the Kingdom of the stone when it hath smote the I∣mage, and is advanced?

Ans: I shal but briefly hint them because they are largely spoken of by others. We shall have more comfort in the enjoyment then in the writing of them.

First,* 1.164 There shal be (as it were) a new Heaven, and a new Earth: a new face, lustre, and glory upon all things, Isa. 65.17, 18. Isai. 66.22. 2 Pet: 3.13. Rev. 21.1, 4, 5, 6. old corrupt forms, customs, and consti∣tutions both in the Church and Civil State shal pass away and be abolished. Behold all things shall be new.

Secondly,* 1.165 There shal be a glorious accomplishment of predictions and Prophecies; then shall the sealed Book be opened, Rev: 5.4. Dan: 12.9, 12: The advan∣cing of this kingdom wil be the best and clearest co∣mentary upon the Apocalyptical Visions; we shall then be able experimentally to say, that nothing hath fail∣ed of all the good that the Lord hath spoken.

Thirdly,* 1.166 a large and abundant pouring out of the Spirit of God, the earth shal be filled with the spiritual knowledg of Christ, as waters cover the sea; and the light of one day shal be as the light of seven, Joel 2.28, Isai. 11: 29. Isai. 30.26.

Fourthly,* 1.167 a wonderful convincing purity, beauty and Majesty upon the Ordinances and worship of

Christ honour shal be given throughout the world to the people and things of God, Rev. 11.1, 2. Isai. 65.25. Isa: 60 13. Ezek. 43. Rev 21.24, 25, 26, 27.

Fifthly, a blessed sweet harmony and union among all the Saints, Jews and Gentiles;* 1.168 the envy of Ephraim shal depart; Ephraim shal not envy Judah, nor Judah vex Ephraim any more I••ai. 11.13. Zach: 14.9. Zeph. 3.9. This day wil put an end to all those wrangling fleshly disputes & quarrels that are among christians, some in one way, some in another.

Sixtly, Peace shal be in our borders,* 1.169 the people shal beat their swords into Plowshares, &c. Nation shal not rise up against Nation, neither shal they learn war any more; Justice also shal be impartially admi∣nistred; the Church shal be the habitation of Justice, the mountain of holiness, see Isai. 1••.9. Isai. 2.4. Isai. 54, 14. Isai. 60.18, 19, &c: Jer. 31.23. Isai. 61.11.

Seventhly, to shut up all, there shal be a glorious return of prayers to the Saints; whilest they call,* 1.170 God wil answer; and whilest they are yet speaking he will ••ear, Isai. 65.24.

Quae: What may we think of the Disputes and con∣tendings that are at this day about the Fifth Monarchy?* 1.171

Answ: Truly it is to be feared that there is much va∣••ity and corruption in the managing of these Dis∣••••tes by both parties.

[Ans: 1] 1 Those that represent the opinion of the Fifth Mo∣narchy as an odd frantick notion, tending to judaisme ••••d popery, and destructive to all order and govern∣ment; & therefore would have them persecuted that ••••ld it.

2 Those christians whose spirits, time, and pens are ••holly taken up with the opinion of the Fifth Mo∣••••chy, neglecting in the mean time other substantial ••••etious truths, such as Justification, union, self-••••rching, the life of Faith, &c. which specially

concern the peace and comfort of their souls, and their walking with God in their places; and rigidly imposing upon others what they themselves con∣ceive touching the time and place of the killing of the Witnesses, the personal reign of Christ, and the very moneth or year when, and the instruments, wayes, and means whereby the fifth Monarchy shal be intro∣duced, and erected. Who is it that giveth light in things controversal? who is it that renteth the vail which is upon the hearts of men to this day? The wrath of man worketh not the Righteousness of God James 1.20. be that beleeveth maketh not haste, Isai. 28.16, Every thing is beautiful in that season that God brings it forth. The Lord seems to delay the per∣formance of his promises, in exposing his people to sufferings, that so he may discover who are the lofty and unsound, and who are the truly humble and righ∣teous. An ambitious murmuring unbeleeving spirit is odious to the Lord. The Vision is yet for an appointed time; but at the end it shall speak, and not lie; Though it tarry, wait for it, because it wil surely come, it will not tarry: Behold his soul which is lifted up is not up∣right in him: but the just shal live by faith, Hab. 2.3, 4. Let us (dear christians) exercise faith, hope, and patience, and pray incessantly til the Lord batter down the remainders of the image, and come with glory into his Temple, Hab: 2.3, 4. James 1.4. Heb. 10.36 Rev. 1.9. Rev: 2.9. Rev. 3, 10.11.

[unspec 2] Secondly, we may wel hope (notwithstanding the apostacy and rashness of many) that there are a com∣petent number of humble watchful Saints scattered up and down in the Nations at this day who wait for the deliverance of Sion, and who have a mighty spirit of faith and prayer in order thereunto, keeping their garments pure and unspotted in this hour of temptati∣on, which is both on the right hand and on the left.

[unspec 3] Thirdly, though we are not to limit the holy one of Israel, Psalm 78.41. In whose hands the times and seasons are, Acts 1.7. yet we may wel conclude that the time for the flourishing of Christs kingdom drawn near, if we compare the world and works of Gods

The several accounts of godly men who have made it their design to search into the prophecies of the scripture; The hopes of the Saints under various ad∣ministrations, and the general expectation of a great change which is at this day among Jews, Turks, Pa∣pists, &c. (some upon one account, and some upon another) as is observed by Travailers and learned men, with other symptomes and prognosticks of the approach of this Fifth kingdom; These things being duly considered, we cannot but hope that the day of the Lord is near, even at the doors; and who knows whether this generation shal pass away before the Lord appear? Luke 21.30, 31, 32.

Having thus propounded my thoughts in answer to these V Quaeries touching the Kingdom of Christ, I shal now briefly lay down some Grounds of the former Doctrine, namely, That the Rich,* 1.172 No∣ble, &c shal highly honour and esteem the Church.

[Ground 1] First, it shal be so in regard of Gods truth and saithfulness, who wil perform what he hath promised and prophecied: Thus he did before the coming of Christ; and thus he will also do with the Prophecies which relate to the times since the coming of Christ, they must and shal be fulfilled.

[Ground 2] Secondly, Because the Lord wil answer the voice and cry of the prayers, hopes, and bloodshed of his Saints and Martyrs, There is a seed sown by the Spirit of God in the Saints through many Generations which shall spring up in due time (it may be many years) after they be laid in the dust: The Lord wil in answer to the voice of the prayers & blood of his people (which cry mightily to him) shake and turn the Nations up∣side down, and make the Kings and rulers thereof bow before his people: not only the sins of the wick∣ed, but also the prayers of the Saints make way for great changes and revolutions in the world, sec Isai. 45.11. Rev: 5.8, 9, 10, 11, 12, 13. Rev: 8.3, 4, 5:

[Ground 3] Thirdly, because Christ himself will be the last actor

upon the stage of this world: the Antichristian pow∣ers having played their parts i•• persecuting the Church must now give Christ leave to play his part; nay, wil they, nil they, they shal be turned off the stage and the Lord in spight of them all wil play his part in raising and comforting his afflicted Church, and make the great and Noble ones bow before her, and cast down their Crowns at her feet, Isai. 54.10, 11.

[Ʋse. 1] Let the people of God therefore possess their souls in patience, Luke 21.19. The time is coming that the rich among the people shal entreat their favour: As yet we see not all things put under the feet of Christ, Heb: 2.8. But rather the people of God in most Na∣tions are trampled upon by wicked men; but all things shal be put under the feet of Christ and the Saints; he that hath promised to come wil come, and wil not tarry, Heb. 10.37. Isai. 60.22. Let us not an∣ticipate the Lord, his time is the best; a hasty rash heart is not fit for the work of God; such a heart be∣ing for the most part ful of unbelief, slavish fear, and carnal considence; the Israelites could not enter into rest because of unbelief.

[Ʋse. 2] Secondly, shal the Daughter of Tyre and the rich among the people bow down before Christ and his Church; be wise then ye Kings and Rulers, be instru∣cted ye Judges of the earth, serve the Lord with fear, and rejoyce with trembling; kiss the son lest he be angry, Psalm 2.10, 11 Now that the Lord is visiting the Nations and powers round about you, It will be safest for you to prostrate your selves at his feet, and to take up your Crowns, powers and Dignities upon the account of the great interest of Christ, and to rule for his honour, and in subordination to him as King and Mediatour he wil make the Princes of the world know that he ruleth in the midst of them, and is a∣bove them all.

[Ʋse. 3] Lastly, This may be for our in our agement; though at present as to outward appearance there is but lit∣tle probability that the rich and Noble ones of the Nations shal intreat the Churches favour: considering

how many vast countryes and deminions in the world, as America, China, Tartaria, with their Kings and Nobles, lie in gross ignorance and darkness, we are ready to say, how is it possible that these things should come to pass? can the Lord bring water out of the Rock? can he prepare a Table in the Wilder∣ness? wil he send his Gospel into all these Nations to subdue them? Beloved, let us not prescribe God a way to bring his Word to pass, let us not limit the holy one of Israel; he can in a moment destroy in this mountain the face of the Covering cast over all pe••∣••k, and the vail that is spread over all Nations, Isaiah 〈◊〉〈◊〉, 7.

And so much for the 12 Verse.

VERS. 13. The Kings Daughter is all glorious within, her clothing is of wrought Gold.

THe Church is here again called the Kings Daugh∣ter, as she is else-where called his Spouse, and his ••ister, Cant. 5.1. he being related to her all manner of wayes, as her Father, elder Brother, Husband; and performing really and faithfully the duties of all Relitions, which no meer man doth, nor can do.

[Obje.] In this Verse the Spirit of God seems to obviate and prevent an Objection which might occur: having Pro∣phecied vers. 12. that the daughter of Tyre, and the ••ich among the people shal intreat the Churches sa∣vour, it might be objected, that we see no such out∣ward glory accruing to the Church; but rather she is ••ossed with the tempests of affliction, Isai. 54.11. no body regards her; the Daughter of Tyre, and the Kings of the earth generally are so far from honouring her, that they think her not worthy to have the least ••ooting in their Dominions.

[Answ:] To this there is an implicite answer in the Text thus, that although the outward deliverance prospe∣rity and glory of the Church be in a great measure yet to come, and she for the most part afflicted and persecuted, yet notwithstanding she is at present glo∣rious, yea she is all glorious within, and ado••••ed with the finest gold. Glorious things are spoken of thee thou City of God, Psalm 87.3 and upon all his glory (that is his Church) shal be a defence, Isai. 4.5. he wil make the place of his feet glorious; Isai. 60:13: she is a glori∣ous bride, she is spiritually glorious.

I wil branch this into two particulars, and accor∣dingly raise Observations from it.

[unspec 1] First, the Churches glory is internal [within] a•• being opposite to that which is meerly external and without, as the pomp and glory of the world is; o∣therwise the Church (as hath been demonstrated from many plain scriptures) shal also have an exter∣nal beauty and apparent excellency, even in this life•• and if we take Glory in general, it is nothing else bu•• an apparent excellency: now the Church hath a di∣vine excellency, and this her excellency shall be made apparent.

[unspec 2] Secondly, the glory of the Church in this Text may be comsidered as a real substantial permanent glor•• opposite to that vain glory which is but shaddowis•• flitting, and transitory.

Whereas the Churches glory is internal in th•• Inner man [she is all glorious within.] Hence Note:* 1.173

That the true spiritual excellency of the Saints is 〈◊〉〈◊〉 discerned by the natural man: Tis a glory within, an•• not obvious to the outward senses The world kno•• not how to judge of the true glory of the Church 〈◊〉〈◊〉 Christ.

[Reas. 1] The first Reason is taken from the nature, soperation comforts, priviledges, obedience, services, and victories 〈◊〉〈◊〉 the true members of the Church, which are most 〈◊〉〈◊〉

inward and spiritual; the kingdom of God is within 〈◊〉〈◊〉, Luke 17.21. They are strengthned with might 〈◊〉〈◊〉 the spirit in the inner man, Eph. 3.16. and are re∣••••••wed in the spirit of their minds, Eph: 4.23. He is a ••••••e christian which is one inwardly, whose heart and ••••••it is circumcised, Rom: 2.29. herein the spiritual 〈◊〉〈◊〉 excels the formalist; he is glorious within; but 〈◊〉〈◊〉 formalist makes only a glorîous shew without. 〈◊〉〈◊〉 was for the natural man he looks only at the sur∣••••••e and outside of things, and doth not penetrate ••••••o spiritual inward priviledges: he looks not into 〈◊〉〈◊〉 which is within the vail, Heb. 6 19. neither doth 〈◊〉〈◊〉 discern the things of the Spirit of God, nor can he, 〈◊〉〈◊〉 they are spiritually dîscerned, 1 Cor. 2.14, 15. his 〈◊〉〈◊〉 is dazled with outward pomp and glory, he stum∣•••••• at the Crosse of Christ, and is offended with the ••••••plicity of his Gospel Worship and people, 1 Cor. 〈◊〉〈◊〉 19, 20, 21, 23, 26, 27, 28. This is the bitter fruit of 〈◊〉〈◊〉 natural pravity and corruption.

[Reas. 2] Secondly, because the Church of Christ is a mystery 〈◊〉〈◊〉 mysteries must be known by Revelation. Babylon 〈◊〉〈◊〉 false Church is a mystery in respect of her spiri∣••••••l delusions, Rev: 17.5. and Jerusalem the true ••••••rch which is from above, Gal. 4.26, is also a myste∣•••••• respect of her spiritual enjoyments; this is a 〈◊〉〈◊〉 mysterie; I speak concerning Christ and the Church, 〈◊〉〈◊〉 25.32. Christ personal is a mystery, 1 Tim. 3.16, and 〈◊〉〈◊〉 Christ in his members; therefore the Church is ••••••ed his mystical body; as we cannot rightly judge of 〈◊〉〈◊〉 one, so neither of the other, without a spiritual 〈◊〉〈◊〉 Christ in the Saints the hope of glory is a glorious ••••••ery Co. 1.26, 27. I am crucified with Christ (saith 〈◊〉〈◊〉 Apostle) I live, yet not I, but Christ liveth in me, 〈◊〉〈◊〉 2.20. The outward covering of the Tabernacle was 〈◊〉〈◊〉 of Badgers skins, a mean outside, but within it 〈◊〉〈◊〉 glorious, having in it the ark of the Testimony, ••••••ty seat, &c. Exod. 26.14. Thus it is with belee∣•••••• that beanty and glory which was in the Taber∣nacle,

and Temple did but shadow forth, the spirit 〈◊〉〈◊〉 mystical Glory which is in Christ, and the Saints, w•••••• are Gods Tabernacle, Rev: 21.3. his Temple, 1 Cor: 〈◊〉〈◊〉 17, 19. the habitation of God through the spirit, E••••••. 2.19, 20, 21, 22.

Ainsworth notes that some of the Jewish Writ•••• compare the heart or inward man of the Saints ••••••∣ing renewed by the Holy Ghost to the most ho•••••• place wherein was the Ark of the Covenant, Mer•••• seat, and Cherubims; so that not only propitiation a•••• pardon of sin by the blood of Christ, but also our u•••• on with, and spiritual indwelling in God, 1 John 4. 〈◊〉〈◊〉 was thereby prefigured.

[Use. 1] Wonder not therefore to see men who are ignora•••••• of spiritual mysteryes, (though having a form of go••••∣ness, and a fair outside of religion) dore on car•••••• worldly excellencies and glories, and set light by 〈◊〉〈◊〉 inward spiritual priviledges of the Saints; Alas, Chr•••••• and his gospel, and his members, are all a mystery a•••••• riddle to them. We speak the wisdom of God i•••••• mystery, even the hidden wisdom of God; which if 〈◊〉〈◊〉 Princes of the world had known, they would not have c••••∣cified the Lord of glory, 1 Cor: 2.6, 7. The rich Cabi•••••• must first be opened and lookd into before we 〈◊〉〈◊〉 know what Treasure is in it; now the Spirit alone w•••••••• searcheth the deep things of God is that Key whi•••• unlocks the rich Cabinet of gospel mysteryes, whe•••• by we look and (as it were) peep into them, 1 Pet. 〈◊〉〈◊〉 12. Though the sun shine brightly, yet the blindem•••• cannot discern it. So neither can we spiritually d••••∣cern the mysteryes of Christ, and his Church, unle•••••• we be anointed with the eye-salve of the Spirit, R•••••• 3:18.

[Use. 2] Secondly, Hence we may be informed why it is th•••••• Saints themselves are no more sensible of their o•••••• spiritual priviledges; though God hath derived mu•••• spiritual glory upon them, yet alas they are stil i•••••• great measure under the vail, there is a world of igno∣rance and darkness in them: we have a spiritual glo∣rious life, but this life is hid with Christ; when he ap∣pears it shal appear, Col: 3, 4. Tis altogether hid fro••

the world, and in a great measure from the Saints themselves, and 'tis hid with Christ in God; safe e∣nough, though sometimes it do not appear; As the life of the Plant in winter is hid in the root, so it is with Christians who have their winter as wel as summer seasons: The Bird doth not alwayes sing in the bo∣som: sometimes we are in darkness and see no light, Isai. 50.10, but our God maketh darkness his secret pavilion, Psalm 18.11. light and darkness are both alike to him, Psalm 139.11, with whom there is no change, Mal. 3.6. A man that is in a swooning fit hath a principle of life in him, though the outward acti∣ons and motions thereof be at present suspended; so 'tis here, I sleep (saith the Spouse) but my heart wa∣keth, Cant. 5.2.

Again, whereas the Church is here described to be all glorious within, if we consider this Glory as indeed it is, a real substantial permanent glory op∣posite to that which is vanishing and transitory,

We may then Observe,

[Obs. 2] That all the glistering pomp and glory of this world is but a meer shadow, * 1.174 a vapour in which there is no sub∣stance or reality.

All the glory of this world, if it be compared with that of the Saints who are really glorious is but a fan∣cy, a dream; All that glistering pomp that attended A∣grippa and Bernice was no better then a fancy or sha∣dow, Acts 21.23.* 1.175

This Doctrine may be further inlarged and proved by these three following Considerations.

[Consid. 1] First, That the pomp and glory of this world is but for a little while; the time is but short, very short, 1 Cor. 7.29. It is folding up apace as a sail or curtain into a very narrow room: God is winding up, and putting a period to the glories of the Kingdoms of this world (as they are now constituted:) the fashion of these things wil shortly pass away.

A Pageant makes a fair shew for a while, but it presently vanisheth: The wicked flourish like a green

Bay-tree, but are presently cut down, Psalm 37.35. In great pomp and bravery they act their parts upon the stage of this world, but within a little while they are turned off. What is become of many great Ga∣lants who within these few moneths ruffled it in their silks and sattins, gold and silver? are they not gone to their place, and do not their Carkasses lie stinking in the grave? What is become of the splend∣or and glory of the most amous Cities, Babylon, Nine∣veh, Tyre, Carthage, old Rome, yea Jerusalem it self the City of God? are they not as if they had never been? Are not the Four great Monarchies of the world in a manner moldered to dust, with their four great Princes, Nebuchadnezzar, Cyrus, Alexander, Caesar. Thus one Generation passeth, and another cometh, Eccles: 1.4. and he that was yesterday is not to day. I have seen an end of all perfection (saith the Psalmist) but thy Com∣mandment is exceeding broad, Psalm 119.96.

[Consid. 2] Secondly, The riches and Glory of this world are the portion of the vilest men, Dan: 11.21. a poor pit∣tance the Lord knows•• let not my soul be numbred among such as have their portion in this life, Psalm 17.14. Remember (saith Abraham to Dives) that thou in thy life time receivedst thy good things, and Lazarus evil things; but now he is comforted and thou art tor∣mented Luke 16.25. The Soul was created by God and redeemed by Christ, that it might enjoy higher things then these. Luther used to say that the glory and riches of the vast Empire of the Turks was but a poor Crust which the great Lord and Master of the Family cast to his doggs; and for his own part he would not be put off with such poor and low things as these.

[Consid. 3] Thirdly, All outward things wil not give a man true content: the eye is not satisfied with seeing, nor the ear with hearing; the soul of man is more worthy then all outward things, and desireth that infinite good in which is all good, whereas creatures are but finite: come to a man afflicted in conscience, though he have the honours of the world, sutable relations, and pro∣sperity in his outward estate, yet all these enjoyments are so far from comforting him that they add to his sorrow: The creature of it self can neither make us happy nor miserable: Outward prosperity cannot truly

comfort, nor adversity deject the heart of man un∣ess the favour or anger of God be minged therewith: A poor man (if contented) with roots and cold wa∣ter is more happy even in this world then the greatest Prince (if discontented:) nor doth con∣tentment lie in abundance. Outward things reach not the soul; they are without us, and cannot make a man truly happy What a man is indeed, he is with∣in, he is between God and his own soul; the Church is all glorious within.* 1.176 A Heathen advised that we should cal no man happy (though great and rich in the world) before death; that doth truly enrich a man which remains with him after death: all worldly things wil shortly leave us, and what shall we cleave unto them? let not him therefore boast that puts on his armour as he that puts it off, 1 Kings 20.11. Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches; but he that glorieth let him glory in the Lord, Jer. 9.23, ••4.

[Use. 1] First, It informs us that the Gallants of our times who greedily gape after the glory and honours of this world do but feed on winde and chaffe, which though it may go down (the Devil sugering the pil, and putting a fair gloss upon it) as a sweet and plea∣sant morsel, yet it wil prove bitterness in the end. Ephraim feedeth on winde, and daily increaseth lies, Hos: 12.1.

[Use. 2] Secondly, Let this admonish us to look on things as God looks on them, and represents them in his word, yea and in his works too, specially of late, God having broken down that which was built, and plucked up that which was planted. Is it now a time for men, for good men to seek great things for themselves? Jer. 45.4, 5. O that we would learn at length to look on things with a right eye as God looks upon them, on spiritual things as real & substantial, Faith being the evi∣dence of things not seen, & the substance of things hoped for, Heb. 11.1. and on earthly things as shadowish and Temporal: we look not at the things which are seen (saith the Apostle) but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal, 2 Cor. 41.8.

O that the Lord would realize the glory of Heaven to us; This is our great error; We look on things pre∣sent as certain, and at that which is to come as uncer∣tain. 'Tis hard to live on God in a naked promise: we are apt to conclude (according to the Proverb) that a Bird in the hand is better then two in the bush; hence it is (even from this bitter root of unbelief) that we depart from God, and adhere to the Crea∣ture, Heb: 3.12; hence it is that men have such a high esteem of the shadowish honours and aiery Titles of this world; a sign that they are carnal, and do not rightly consider the Lords design, who hath purposed to stain the pride of all glory, and to bring into contempt all the honourable of the earth, that his glory may be exalt∣ed, Isai: 2.11. Isai: 23.9.

Let us now proceed to the latter part of the Verse, where the beauty of the Kings Daughter is fur∣ther illustrated and described.

[Her clothing is of wrought Gold.]

Some read it, purled works, or closures of Gold, en∣ameld gold, such as pretious stones were set in, which were exceeding splendid and glorious; such were the clothes of service in the Tabernacle, and the garments and robes of the High Priest which shaddowed forth Christs Righteousness, Exod: 28.11, 14. Exod: 39.1, 2, 3, 4, 5, 6, &c.

This clothing of wrought gold mentioned in the Text is no other but the glorious Robes of Christs righteousness, and the garments of salvation, Rev. 6.11. Isai. 61.10. In this excellent clothing we are present∣ed to God without spot and blemish, Eph. 5.27. Col 1.22. altogether fair, Cant. 4.7. By reason of this clothing of wrought gold, the Lord wil see no iniquity in Jacob, nor perverseness in Israel, Numb. 23.21. 'Tis true, the Church is glorious within, she hath a glory in respect of the indwelling of the Holy Ghost, who himself as wel as his gifts dwel in her as in a spiritual Temple, Eph. 2, 21. Rom. 8.9, 11. But she is much more glori∣ous and perfect in respect of her justification by the glorious righteousness of Christ represented by this clothing of wrought Gold.

Observe therefore,

[Obs. 3] That although the Saints have in them gratious and spi∣ritual dispositions and qualifications,* 1.177 yet they need the glo∣rious garment of Christs righteousness, (this garment of wrought gold) to cover all their imperfections, and to ren∣der them perfectly beautiful & glorious in the sight of God.

The Reasons hereof are two.

[Reas. 1] First, Because the great Jehovah is of purer eyes then to look on iniquity with approbation, Hab. 1.13. the righteous God wil not delight in that person who is not perjectly righteous. The sinner cannot dwel with that God who is purity and holiness it self; nor can we plead with him, nor stand before his righteous Tribunal in our inherent graces, or spiritual actings which are but imperfect.

[Reas. 2] The second Reason is taken from the Holy Ghost, being a free arbitrary agent: though he dwel in the Saints, yet he is pleased to work in them gradually; to breathe and blow upon them, and to perfect sanctifi∣cation in them by degrees, as the light shines forth more and more to the perfect day, see Jo: 3.8. 2 Cor. 7.1. Cant. 4.16. 1 Thes. 3.10. and therefore we stil stand in need of this clothing of wrought gold, which though it be bought without money, and without price, and cost us nothing, Isa: 55.1. Rev:* 1.178 22.17. yet it is exceeding rich and glorious, Rev, 3.18. For

First, It is a garment and clothing of Gods own make and contrivance; he found it out and wrought it himself without the help of men or Angels. Isai. 63.5. Heb: 1.3. Righteousness looked down from Heaven, Psalm 85.11. he brought in everlasting righteousness, Dan: 9.24, he is called the Lord our righteousness, Jer. 23.6. and this righteousness the righteousness of God. Rom: 3.21, 22; and we are made the righteousness of God through Christ, 2 Cor: 5. last vers.

Secondly, It is of such a high and excellent nature that the faith, love,* 1.179 joy of the Saints in their most spiritual refined acts are not any part or piece of this garment of wrought gold, not so much as a stitch or thread in it; all and every part thereof is only of God in Christ, 2 Cor: 5.18, 19. no part of it in us; In deed

faith is said to be imputed for righteousness, Rom: 4 5, 9. But then it is to be objectively and relatively con∣sidered as relating to him that justifieth the ungodly, whom faith doth apprehend: It is not properly the palsie hand that enricheth a man, but the gold which the hand receiveth.* 1.180

Thirdly, the Lord himself clothes us, and puts this garment upon us; he commands that our silthy Gar∣ments should be taken off, and that we should be clo∣thed with this, Zach: 3.4. Isai 61.12. Ezek. 16.8. It is the Lord that justifieth the sinner, and imputes his righteousness to him; the sinner doth not justifie himself: We read that as many as are Baptized into Christ have put on Christ, Gal. 3.27. But if the Lord himself did not put this garment upon us, and clothe us with it, we should never have benefit by it.

Fourthly,* 1.181 It is such a beautiful rich garment that God himself cannot find the least sault with it though he look upon it with the eye of strict Justice; but doth fully accept thereof in behalf of the greatest sinners, for whom the same îs provided: God accept∣eth it for them, and they are accepted for it, Mat. 3.17. Eph. 1.6.

Fifthly, In the assurance of our interest in this clo∣thing of wrought gold (the Lord by his Spirit reveal∣ing, applying, and sealing the same to our hearts and consciences in the promise of grace Rom: 1.17. Eph. 1.13. Eph. 4.30.) we have peace that passeth under∣standing, and joy unspeakable and ful of glory, Rom. 14.17: Rom. 15; 13. 1 Pet: 1.18. Heb. 7.2. Psalm 85.10. And therefore it is an excellent rich clo∣thing.* 1.182

Do the Saints need this clothing of wrought gold notwithstanding their inherent graces and holiness; Then let them highly prize this clothing: hovv many in our daies are affected with rich attire for the bo∣dy? they cannot have their garments fine, and fashio∣nable enough; O vvhat vanity is therein apparel, vvhat conformity to vain fashions. even in the most emi∣nent professors! But (beloved) here is a garment of a higher nature, a Garment that wil never vvear out,

nor wax old; a garment for every day, for every place and condition; a garment for every Sex and age, a garment for the poor as wel as the rich; a garment that wil clothe, and beautifie, and keep thee warm from top to toe, Rev. 6.11. Rev 7.9, 14. Surely they that minde other garments much ••o minde this but a little O be thou crucified to thy silken garments, thy gold and silver lace, thy vain fashions: Take no thought for raiment: let not thy heart run our after ap∣parel for the body, Mat. 6.28, 29, 30. Considering what a rich clothing of wrought gold the Lord hath pre∣pared for thy soul; here is a compleat garment that needs no mending, piecing, patching, whereas it may be said of our best righteousness that the bed is shorter then that a man can stretch himself on it, and the co∣vering narrower then that he can weap himself in it, Isai. 28.20.

[Use. 2] Secondly, Let the hearts of the poor afflicted Saints rejoyce and be comforted in the thoughts of this Rich clothing. What though you be poor in this world, and your outward raiment vile and ragged, (whereas the wicked have their gold rings, and goodly apparel,) yet remember that you have a more excellent Gar∣ment, a clothing of wrought gold. God hath chosen the poor of this world rich in Faith, and Heirs of his King∣dom, James 2.2, 5. Christ made himself poor to make you rich, 2 Cor. 8.9, he is the richest man that makes most use of this spiritual clothing: ye may well say with Mephibosheth, let the wicked take all the vvorld, I have enough seeing Christ is mine; The King hath set his love on me, and clothed me vvith the garments of salvation, Isai. 61.10. Did but Christians more improve this clothing, they vvould not be so much upon the fashions, complements, pomp and glory of this vvorld. Take a poor Saint in his lovvest estate, and he vvould not change his condition vvith a vvicked man in his greatest prosperity: per∣haps the guest at the Feast had finer

clothes, more money in his purse, and greater parts then many of the other guests; Oh but he wanted the wedding Garment of Christs righteousness, and there∣fore was but a poor miserable man, Mat. 22.11, 12. and so the Merchant (notwithstanding all his rich com∣modities) was but a poor man til he had found the pearl of great price, in the possession whereof he was truly rich (though he parted with all his other commodities) because he was so esteemed by God, who judgeth righteously, Mat: 13.45, 46.

[Use.] Thirdly, Do the Saints themselves notwithstand∣ing their gratious dispositions (flowing from the in∣dwelling of the Holy Ghost) stand in need of this clothing of wrought gold, without which they cannot stand before God; Paul himself desireth to be found in Christ, & not in his own righteousness, Phil. 3.8. how then should this make sinners look about them, who have no gratious dispositions or qualifications at all; not a dram of true holiness; The Lord convince thee that there is an absolute necessity of putting on this garment of wrought gold: It is the Office of the Spirit of God to convince of sin and righteousness, John 16.8. how dost thou think (poor sinful soul) to appear be∣fore the just and holy God! The Lord is King of peace to none but those to whom he is first King of Righteousness: Art thou poor, blinde, miserable, and naked? the Lord 〈◊〉〈◊〉 make thee truly sensible there∣of: hast thou no righteousness of thine own, nothing to cover thy nakedness? I offer thee here freely a Garment of wrought Gold, not surreptitiously taken as Achan took away the goodly Babylonish garment, Joshua 7 21. But procured for sinners upon very ho∣norable tearms by Christ our surety who performed as much as the Law required. Accept therefore of this Garment which wil cover the shame of thy nakedness, Rev: 3.18. and wil defend thee against all storm and tempests which may arise from the Law of God, from Satan, the world, or thine own heart. This garment wil be a shadow from the heat, a place of Refuge, and a covert from storm and rain, Isa: 4.6.

If the Malefactor who is condemned to dye could but produce a pardon, it would be matter of exceed∣ing joy to him; but to the true christian a pardon is not only granted, and the attainder of high Treason taken off, but the perfect righteousness of Christ is also communicated to him, and he raised to greater honours and dignities then he should have had if A∣dam had stood.

[Object. 1] Is it not sufficient that Christ hath satisfied for us by his death, and that our sins are not imputed Psalm 32.1, 2. unless the active Justice of Christ be also imputed to us?

[Answ.] If God wil not only free us from sin and guilt, but also clothe us with the Robes of his righteousness, that therein we may appear before him (as Jacob in the garments of his Elder Brother Esau) and so obtain the blessing, let us rather thankfully acknowledg and improve this great favour, then subtilly dispute our selves and others out of it: Now this (I conceive) is plainly held forth in the words of the Text,* 1.183 her clothing is of wrought gold. This truth wil further ap∣pear in these following Conclusions.

[Concl: 1] First, man cannot be perfectly instified in the sight of God without a perfect Righteousness, every way commensurable to Gods holy Law which is the Rule of righteousness; do this and thou shalt live: nor can we have communion with the righteous God who loveth Righteousness, psalm 11.7. til we be thus perfectly righteous; and to speak properly, true Justice consists in actual iobedience, Deut. 6.25.

[Concl: 2] Secondly, In Justification there is not only an amo∣tion of evil, but a collation of good upon the person ju∣stified. It is one thing to describe eternal life priva∣tively, and another thing to describe it positively. God having delivered us from sin and guilt might have chose whether he would have invested us with a Right to eternal life: he might have pardoned our sins, and yet not have given us Righteousness: though remission of sins and imputation of Righteousness be inseperable in respect of the subject, or person justifi∣ed, yet they are two distinct benefits, and so to be considered.

[Concl: 3] Thirdly, the moral Law is not abrogated, no nor dispensed with as to obedience, Rom, 10.3. Gal. 3.10. for though the works of the Law as performed by us be excluded from Justification, yet not as performed by Christ for us: either Christ performed actual obe∣dience for himself, or in our stead and behalf; but it was not for himself but for us that he suffered and obeyed: whatsoever he did in the whole course of his Obedience, he did it as our surety, and in our stead. As we maintain against the Socinians, that the God of Justice would not dispense with the penalty of the Law without ful satisfaction; so it is as true that he would not dispense with the command of the Law without perfect obedience.

[Concl: 4] Fourthly, the actions and sufferings of Christ make but up one entire and perfect obedience to the whole Law; nor had he been a compleat and perfect Savi∣our if he had not performed what the precept requi∣red, as wel as suffered the penalty which the Law in∣flicted: nay the sufferings of Christ had not been properly obedience, if they had not been in some sort active; for in suffering Christ obeyed, and in obeying he suffered: and these two benefits answer to our two-fold misery, namely, the guilt of sin and damna∣tion, and the deject of Justice.

[Concl: 5] Fifthly, the plain scriptures confirm this truth that we are justified by the active righteousness of Christ as wel as his sufferings, else how can these Texts be answered; he is the Lord our righteousness. As by the disobedience of one many were made sinners, so by the obedience of one many shall be made righteous: We are compleat in Christ. He was made sin for us, that we might be made the righteousness of God in him. He hath spread his skirt over us, and clothed us with the gar∣ments of salvation, Jer: 23.6. Rom: 5.19. Col: 2.10. 2 Cor: 5.21. Ezek: 16.8, 10. Isai. 61.10. He hath not only privatively made an end of sin, but positively he hath brought in an everlasting Righteousness, and clothed us therewith, Dan: 9.24. having ab••ishe•• death, and brought life and immortality unto us 2 Tim: 1.10.

This active Justice of Christ was shadowed out by the glorious Robes and apparel of the High Priest, Exod: 39. That attire in which the High Priest ap∣peared before God, what was was it else but a ••••pe 〈◊〉〈◊〉 this clothing of wrought Gold? The filthy Gar∣ments of J••shua, (wh•••• represented the Church) were not only taken off from him, thereby signifying the removal of our sins, but also a new fair ••arment wa•• put upon him to signifie our being clothed with the Wedding Garment of Christs righteousness, Zach: 3.4, 5.

Objection.

[Object: 2] But if we have perfect Righteousness and life eternal by the active Justice of Christ, and by being clothed with this garment of wrought gold, then his sufferings were in vain?

Answer.

[Answ:] Not so, for though our salvation was the common end both of his active obedience and suffer∣ings, yet there was something proper to each: the peculiar end of his sufferings was our freedom from e∣••il; but the peculiar end of his active Justice was the ••••vesting us with a right to, and giving us possession of Heaven.

Objection.

[Object: 3] But if Christ did perfectly obey and fulfil the Law for us, and in our stead, then we our selves need not yeild obedience to it.

Answer.

[Answ: 1] The like Objection is made by the Socinians against Christs passive obedience. If (say they) Christ suffer∣ed and dyed for us, and in our stead as our surety, ••hen it wil follow that we should not suffer at all.

But Secondy, there is one end of Christs obedience, ••nd another of ours: the end of his was to merit and impetrate life and salvation for us; but the end of

ours is to manifest our gratitude for our deliverance and redemption already wrought: Christ obeyed and fulfilled the Law for us as a Covenant of works; but we are dead to the Law as a Covenant, Gal: 2.19. and made conformable to the matter of the Law by the Spirit of Grace writing the Law in our inward parts, and constraining us to obedience by the sense of the love of Christ, 2 Cor. 5.14.

To conclude, if we grant not that the Saints are clothed with Christs active righteousness (since they must have a positive righteousness for their Justifica∣tion before God) we shal unavoidably fall upon the act of beleeving, or some other work of the creature, and ascribe thereunto that honour which only be∣longs to this clothing of wrought gold; and upon this rock many split themselves, affecting a singular way of their own in the handling of this great Doctrine of Justification; surely it must needs be the safest way to take in the whole obedience of Christ from first to last.

VERS. 14. She shall be brought unto the King in rayment of needle-work: The Vir∣gins her companions that follow her shal be brought unto thee.

VERS. 15. With gladness and rejoycing shall they be brought: they shal enter into the Kings Palace.

IN the fore-going Verse the state of the Church in this life was represented both as to Justification and Sanctification: Christ comes both by water and by blood. 1 John 5.6. And now in these Verse we have a description of the state of the Church tri∣umphant in glory.

She shall be brought to the King in raiment of needle∣••••••k,] or in embroyderies, namely, with embroydered or ••••••dle-wrought garments; such garments being usual∣•••• worn in those Eastern Countries by Princes and ••••••ble persons, Ezek. 26.16.24. Some understand ••••••••eby the embroydery of the Spirit of God, and the ••••••••ty of his gifts, according to Ezek. 16.10. 1 Cor: 〈◊〉〈◊〉.4. But the indwelling and work of Gods Spirit ••••••••g aimed at in the former part of Verse 13. I hum∣•••••• conceive that this with the following Verse ••••••ld be interpreted of the state of glory, and that ••••••ment of perfect bliss and happiness which Christ 〈◊〉〈◊〉 glorious Bridegroom wil put upon his Bride who 〈◊〉〈◊〉 be glorified with him, Col. 3.4. Rom 8.17, 18. ••••••n 3.2.

The Lord hath put a great excellency upon Man, ••••so that we may well say with the Psa mist, Lord 〈◊〉〈◊〉 what is man that thou art mindful of him, Psalm 〈…〉〈…〉.4.

Man by the wise contrivance of God is a little world,* 1.184 ••••••rious piece of embroydery, an excellent piece of work∣manship. and that in several respects.

First, in respect of the frame and constitution of his 〈◊〉〈◊〉, and the parts and members thereof, which are ••••••sly wrought and put together by God; the form∣•••• and composing the body of man of so many ••••••es, veins, arteries, sinews, is a curious piece of ••••••kmanship. We might the Psalmist admire, and 〈◊〉〈◊〉 out, I am fearfully and wonderfully made; my sub∣••••••ce was not hid from thee (O Lord) when I was made in ••••••et, and curiously wrought (i. e. like a piece of embroy∣dery) in the lowest parts of the earth, Psalm 139.13, 〈◊〉〈◊〉 15 16.

Secondly, In regard of his rational immortal soul,* 1.185 ••••••••hose two noble faculties, the Understanding, and 〈◊〉〈◊〉 Wil, wherein man far excels all the sensitive crea∣••••••••s. The soul is the better part of man, more worth 〈◊〉〈◊〉 all the world besides, Mark 8.36, 37. The body ••••••hout the soul is but a dead Trunk, an empty case; 〈◊〉〈◊〉 soul is the Jewel; the Creation, Infusion, and opera∣•••••• whereof are like a curious piece of embroydery, 〈◊〉〈◊〉 excellent wrought garment wel-becoming the

author and creator thereof, who is a simple, immate∣rial, Immortal Spirit, and the God and Father of Spi∣rits, Numb. 16.22. the Lord breathed into man th•• breath of life, and man became a living soul, Genes•••• 2.7.

Thirdly,* 1.186 In respect of his free Justification by Christ and those glorious Robes of Righteousness wherewith the iustified person is invested, being clothed with th•• Sun, and having the Moon under his feet, Rev. 12, 〈◊〉〈◊〉 This was largely spoken of from Vers. 13. As there 〈◊〉〈◊〉 much variety in a garment of needle-work, so in th•• great work of mans Redemption and Justification b•• Christ there is much excellent spiritual variety, mul∣tifarious wisdom, Eph: 3.10 herein the Lord abounde•• both in mercy, and Justice, and prudence, Psalm 8 〈◊〉〈◊〉 10. Eph: 1.8.

Fourthly,* 1.187 By reason of his union with God through Christ, and the new or spiritual Creation, or Divi•••• nature, 2 Pet: 1.4. which a godly man partakes o•• Christ being in him the hope of Glory, Col: 1.27. M•••• by the fal is become brutish, Psalm 92.6. having lo•••• the Image of God through his own default; but be∣ing born again of the Spirit, John 1.13. John 3.5, 〈◊〉〈◊〉 Christ being formed in him, Ga. 4.19. and he trans∣formed into the Image of Christ from glory to glor•••• 2 Cor. 3 18. Rom: 12.2. Hence it comes to pass, th•••• he is like a piece of embroydery, or curiously wrought garment; Ezek. 16.13. bearing the Portraiture, Imag•••• and superscription of the Lord from Heaven, 1 C•••••• 15.47, 48.

Fifthly,* 1.188 Man wil be a curious excellent piece 〈◊〉〈◊〉 deed when he is perfectly glorified. The Body of ma•••• the rational soul, the renewed sanctified soul beari•••• the Image of Christ, our free Justification by the righ∣teousness of Christ; all and every one of these are li•••• a piece of curious embroydery. And if so how then w•••• it be with thee (O my soul) when thou art perfect clothed upon with garments of glory, 2 Cor. 5 2, 〈◊〉〈◊〉 Then shal the Spouse be brought into the Kings pre∣sence in raiment of needle work; then shal the glorio•••• beauty of the Spouse which now lies hid fully 〈◊〉〈◊〉

〈◊〉〈◊〉, Col. 3.3. 1 John 3.2. Princes used to be clothed with long white garments at their Festivals and Tri∣umphs; The Saints shal have a festival day, a day of Triumph, in the view of Men and Angels, on which ••hey shal be clothed with long white Robes, and have ••alms in their hands, Rev. 7.9. Though there be ••uch Beauty and excellency upon her in regard of ••••er Justification, and spiritual renovation, yet this excellency of hers is as yet vailed; she seems black ••hough she be comely; but her comeliness and glory ••••al be made manifest. This is that which is promised 〈◊〉〈◊〉 the Text. Then shall she be brought to the King in rai∣••ent of needle-work.

Hence Observe,

[Obs. 1] That though there be a Marriage-Relation and mu∣••••••l embraces between Christ and his Spouse, and the ••••ouse now and then admitted unto intimate converse and ••••miliarity with him.* 1.189 John 14, 21. Re•• 3.20 yet the Marriage is not so compleatly and gloriously solemnized as 〈◊〉〈◊〉 shall be.

Beleevers now are perfectly glorious in the person 〈◊〉〈◊〉 Christ their Head, being risen and ascended in him ••••ed sitting together with him in heavenly places, Eph. 〈◊〉〈◊〉 6. But they have not as yet a constant un-interrupt∣ed communion with him, they are not yet so glori∣ous in their own persons at they shal be; for they must ••••rst be unclothed that they may be clothed upon, 2 ••or: 5.2. This fulness of glory as it relates to the per∣••on of a Beleever is reserved for the general day of Re∣surrection, and re-union of soul and body.

The Soul indeed when seperated from the body 〈◊〉〈◊〉 brought into the glorious presence of the King, and ••••oth behold his face; yea the Lambs followers in ••his life (when the remainder of the Vials shall 〈◊〉〈◊〉 poured out, the Jews converted, Antichrist ••estroyed, the Spirit of God more abundantly ••ommunicated, and Christ shall take possession 〈◊〉〈◊〉 the Kingdoms of this world;) shall be ••••ked with far more spirituall glory then at

present they have attained, as appeareth from Rev•• 17.7, 8, 9. Rev: 21.22. yet the ful and perfect ma∣nifestation of the Sons of God shal not be til the so•••• and body be reunited in glory, then shal she be brought to the King in raiment of Needle-work.

Our present knowledg and enjoyments of God are no∣thing to what they shal be.* 1.190

And first touching our knowledg of God, it is ex∣ceeding dark, low, and imperfect. We see him bu•• darkly as in a glass, riddle, or allegory, 1 Cor. 13.12. an•• there is a vast difference between seeing an object di∣rectly immediatly, and in its proper colours, and b•••• holding it through a mirror or glass: For

• 1 The sight of an object through a glass is but wea•••• rather the shape and resemblance of the thing 〈◊〉〈◊〉 seen by us then the thing it self.
• 2 As it is weak and imperfect, so it is vanishing an•• transient, it soon passeth away, and is not durab•••• and permanent.
• 3 Its a remote and far-fetched way of knowledg, 〈◊〉〈◊〉 light springing into the understanding but through•• the window of the senses, which first take in th•• species; one direct view of the Lord of glory will i•• finitely transcend this low way of Know∣ledg.

Secondly,* 1.191 Our knowledg of God now is rather Ne∣gative then positive; we know not so wel what Go•• is, as what he is not, by removing imperfection from him; thus we say, God is not a man, that he should li•••• with him is no shaddow of change; he is without be∣ginning and end of dayes, &c. This is negative, a•••• it is observed* 1.192 that from pure negatives there 〈◊〉〈◊〉 be no certain conclusion made.

Thirdly, We know God here but by way of eminen∣cy; as namely,* 1.193 those perfections which are scatter•••• among the creatures do eminently and transcenden•••• center and meet in God.

Fourthly,* 1.194 By way of causality, as God is the founta•••• and supreme cause of all beings with their motio•• and operations; In him we live, move, and have our ••••∣ing. (1) By the motions of the Creatures we gath•••• that there must be a primum mobile or first mov••••

(2.) From the degrees of entity, truth, goodness, love, justice, which are in the Creatures, we infer that there must be one chief being, Truth, good, &c. Thus reasoning from the lesser to the greater, if there be so much sweetness and comfort in the streams that flow from God, and in his communications to us in his Creatures and Ordinances, there is much more in the perfect enjoyment of God himself.

Now this way of knowledge (though we are to bless God for it, yet it) is but low and im∣perfect if it be compared with that which is to come.

Again Secondly, as our knowledg of God,* 1.195 so our love to God, delight in him, communion with and enjoyment of him, are weak and imperfect: for how should we perfectly love and delight in that object which we do but imperfectly know according to the measure of our knowledg if it be experimental) so is the measure of our love: stil there remains much darkness in our mindes, enmity in our wils, carnality in our affections to be purged out: having such pretious promises, and hopes of glory and immortality, we should cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the fear of God, 1 Cor. 7.1. 1 John 3.3.

[Use.] Let none of us therefore secretly or openly boast of our spiritual gifts, knowledg, attainments, and en∣joyments If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Cor: 8.2. and again, if a man think himself to be something when he is nothing, he deceiveth himself, Gal: 6.3. alas, the most spiritual quick-sighted Christians that live on the face of the earth know and enjoy but little or nothing to what they shall know and enjoy in Heaven, nay, to what they may know and enjoy here; which when it comes they will be ashamed of the imperfections of their present knowledg and enjoy∣ments; We are but yet in the withdrawing-room; the time is coming that we shal be brought into the pre∣sence-Chamber of the King of glory.

Again, the Glory of the Spouse in the Beati∣fical Vision and fruition of God is here illustrated by a similitude taken from an artificial excellent wrought garment, wherein there is also an allusion to the Queens being brought into the Kings pre∣sence in her most glistering and glorious attire upon the day of Nuptials, having a Canopie of state carried over her head, as the Jewish custome was.

[Obs. 2] Hence Observe, That the Saints who groan under a body of sin,* 1.196 Rom: 7.24. shal be perfectly clothed upon with the Garments of Glory prepared wrought and contrived for them by God himself. We cannot fully describe what the Saints shall see and enjoy; and to speak of the state of Glory so fully as the same may be represented out of the Scriptures would require a long dise course.

I shal briefly hint 4 or 5 particulars in reference thereunto,

First,* 1.197 The Saints shal perfectly and intuitively see God himself as the chiefest and highest Truth, the sountain of all Truth, the Cause of Causes: They shall see him as he is; they shall see him as they are seen, and know as they are known of him, 1 Cor. 13.12. 1 John 3.2. Rev. 22.4. and what that knowledg or sight is truly I know not; but this I know, that the Ʋnderstand∣ing of a man will not fully acquiesce til it perfectly know and see him who is the highest and chiefest Truth. This Vision of God shal be clear and perfect, so far as a creature or fin ite being is capable,* 1.198 though it shal not be fully comprehensive; for that which is finite cannot fully comprehend that which is infinite; but we shall see him as he is; we shal see him so as to be made like him, so as to be satisfied and blessed in him and with him for evermore.

2 The Saints shal have a perfect transforming sight of the glorious person of Christ,* 1.199 and the mystery of the personal union, Rev. 22.4. John 17.24. It is defira∣ble to see Christ in the flesh:* 1.200 Sir, we desire to see Jesus, John 12.21. and again to see him spiritually in his Ordinances, walking in his Garden, and in the midst of his golden Candlesticks, Cant. 5.1. Rev. 1.13, 20. is exceeding aimiable. But O what wil it be to see the Lord of glory in the fulness of his glory; to behold the Father in the Son by the light of the Spirit perfectly immediatly & uninterruptedly to all eternity. In this Bea∣tifica Vision the Saints (who are illiterate, and weak its their knowledg now) shal perfectly know & see all my∣steries of nature, Grace, and Glory, which are wrapt up in the Scriptures, or in any humane Creature or Science. Here we see God in the creature, the fountain in the streams, the Cause in the effects; but then we shal see all effects, products, streams in the original first cause and fountain of them; and this shal be immediatly up∣on the souls departure out of the body, Eccles: 12.7. Luke 23.43, 46. Acts 7.59. Phil: 1.23. Rev: 7.14, 15.

3 As there wil be a glorious Vision of God as the chiefest Truth, which will perfect the Ʋnderstanding,* 1.201 so likewise there shall be a perfect constant fruition of him as the chiefest good, which will perfect the Will: and now both the Ʋnderstanding and the Will being elevated to the highest and most inlarged capacity (to take in the glorious Vision and fruition of God) that a created being can be raised up unto, we shall need no more, we shal crave no more; this will be true happiness and glory indeed; and til we arrive at this we are not perfectly happy, our rest is not glori∣ous.

4 We shal have a perfect ravishing knowledg of and communion with the blessed Angels,* 1.202 and with all the Saints in the Church Triumphant: whereas now we know but a little (whatsoever some pretend) of the nature, offices, operations, influences of those pure Angelical Spirits being far above us, and very myste∣rious, we shall then know them perfectly and fully.

And for our communion with the Saints at present, alas, much of it is selfish, dull, low, and carnal; we know them much after the flesh, and but little after the Spi∣rit; we converse rather with mens gifts and private opinions, admiring some persons, and contemning o∣thers, then with God and Christ in them; Besides, there are such sad and lamentable jealousies, divisi∣ons, evil surmizings, self-exaltings, strife and conten∣tion among the Saints at this day (arising from the remainders of pride, unbelief, and corruption) that their communi••n one with another is rendred very uncomfortable. But all these evils shal be done away and swallowed up in glory, where the joy and excel∣lency of one Saint shal be the joy and excellency of another.

5. Then lastly, for the body (which is now subject to many weaknesses,* 1.203 pains, and distempers, and so a clogg and hindrance to the spiritual actings of the soul,) it shal be at the Resurrection impassible, ful of strength, activity, light, and glory; It shal rise a spiritual immortal body, 1 Cor. 15.42, 43. In a word, it shall be like to the Glorious Body of Christ, Phil. 3.21. Hea∣ven wil cure us of all our distempers.

[Use. 1] This then should incourage poor sinners to come in to Christ the Lord of Glory. many gape after the dignities of this world, and delight to be brought in∣to the presence of earthly Princes; but here is a heavenly King ready to entertain you, and to bestow a heavenly inheritance freely upon you: Remember what you ioose if you gain not Christ; ye lose a King∣dom, a Crown of glory, the everlasting Vision of the God of Glory; you lose your own immortal soul, a lose which no other gain can countervail, Mark 8.36, 37. Come in therefore and accept of the Grace and pardon of the Prince (as a poor condemned Re∣bel) and he will receive thee into his Glorious pa∣lace.

Objection.

But I cannot imagine that there should be such 〈◊〉〈◊〉 Glory prepared for me who am a vile wretch Tis too good news to be true; and beside

we see none return from the dead to tell us of it.

[Answ: 1] Ans: It is prepared for Christs flock, Luke 12.32. for all that shall beleeve on him; Beleeve and it is thine; nay the redeemed ones of the Lord have a right to it by vertue of his death before they beleeve, Rom 5.10 2 Cor: 5 19. Gal. 4.6. but they cannot know & right∣ly improve it til they beleeve.

[Answ: 2] Though these things be too great and glorious for thee to receive, (considering thine own demerit) yet they are not too great for the glorious God to give; as Alexander said to one of his favorites, It becomes me who am a great King to bestew on thee this rich gift, though thou thinkest thy self unworthy of it. Great persons delight to communicate great Gifts.

Obj. Again, Whereas ye say that none return from the dead to acquaint you with this glory, I Answer,* 1.204 I If you wil not beleeve Moses and the Prophet (nay I may add, Christ and his Apostles) neither would ye be perswaded if one should come from the dead, Luke 16.30, 31.

2 We must in this case live by Faith, and not by sense, 2 Cor: 5 7.

3 Some souls have returned again to their bodies, as Lazarus, John 1 44. Jairus daughter, Luke 8.55. and those Saints that appeared to many in the holy City, at Christs Resurrection, Mat. 27, 52, 53. But as concerning any relation they made of their enjoy∣ments when their souls were seperated from their bo∣dies the Scripture is silent, that we might not make any curiou Inquiry, (to which mans nature is prone and inclinable:) secret things belong to God, revealed things to us, and to our children, Deut: 29.29.

Christ himself came down from Heaven, Prov. 8.30, 3••. John 1.42. Eph. 4.10. and he rels us something in his Sermons of this glorious Inheritance, and so doth Paul who was wrapt up into the third Heaven; though he tels us not all, for he saw and heard things that were unutterable, 2 Cor: 12.4.

5 The seperated glorified Spirits have other work to do then to come down again into this prison: they are so happy, so taken up and ravished with the Vi∣sion

and fruition of God that they are exalted far a∣bove the persons and things of this lower visible world. That man who is delivered out of prison and brought into a glorious Palace wil not willingly go to that dungeon where he was formerly in captivity. The Devils and wicked spirits may (by Gods permission) frequently assume bodies, and walk and converse here below (as perhaps they do at this day.) But for the blessed departed Spirits they are in a better and high∣er capacity, and have other work to do then to come again into this prison.

This Doctrine may be further applyed.

[Use. 2] Secondly, Is there such a Heavenly glorious garment prepared by God for us; Then let the people of God be hence exhorted to a holy Heavenly becoming con∣versation, seeing we shal be brought before the King in raiment of Needle work. O what manner of persons ought we to be, 2 Pet: 3.11. how should we endea∣vour that we may be found meet for the glorious in∣heritance of the Saints in light? Co: 1.12. The more holy men are the fitter they are for Heaven which is a holy habitation, into which no unclean thing shal en∣ter, Rev. 21 27. Let us therefore shake off all world∣liness, drossiness, bitterness of spirit, and seeking the great things of the world for our selves, and learn (in good earnest) to be heavenly minded, and to set our affections on heavenly things, Col. 3.1, 2.

[Use. 3] Thirdly, This should teach us to admire the love of God who hath provided such a garment of glory, and given his Son to purchase it for us, John 3.16. Eph. 1.13. And in the sense hereof we should not a little prize the Lord Jesus & his merits, by vertue of which we are made Heirs of this glory, Rom. 8.17. It must needs be a very pretious blood, the shedding whereof produceth such a glorious effect. If we do but consider what a vast disproportion there is between the glory of Heaven and our imperfect obedience, we shal renounce our own righteousness as a poor Low empty thing, and never expect this glory as a reward of our works, but accept the same as the free gift of God, Rom: 6.23. and the reward of Christs obedience.

When the servant comes home from his labour, th^e Master saith not to him by and by, come and sit down to meat; much less doth he bid him go and possess his best house, moveables, and Jewels as a reward of his dares labour. When we have done all that we can we are unprofitable servants, and fal short of our duty, much more of obtaining this glory as a reward of our obe∣dieace, Luke 17.7, 8, &c. neither our doings nor suffe∣rings are worthy to be compared with the glory that shal be revealed in the Saints.

[Use. 4] Lastly, the thoughts of this excellent glorious Gar∣ment which shal be put upon the Saints should forti∣fie them against the fear of death; who would not be contented to go through a streit and narrow gate to the presence-chamber to converse with the King and be his favorite? who would not indure a little strug∣ling with a spoiled enemy, being in the direct way to enjoy a Crown? Though the Saints may meet with a sharp breakfast, yet they shal have a joyful dinner; though a sharp storm rise upon them whisest yet they are at sea, yet they shal shortly be in the harbour of rest out of the reach of all their enemies. Let us be willing and ready to loose anchor, and to be dissolved, that we may ever be with Christ, which is best of all, Phil. 1.23. and in the mean time patiently wait for the Lords appearance: It wil not be long before our General come and set us at liberty, and carry us along with him. There is but a paper-wal between us and the Kings Palace: though it will be some trouble to the flesh to have this rotten wall knockt dovvn, yet the very next room that vve shal aftervvard enter into wil be the Palace-Royal, vvhere vve shal ever be with the Lord, 1 Thes 4.17. and vvith his Angels, and shall sit dovvn vvith Abraham, Isaak, Jacob, David, Peter and Paul, and the general Assembly of the Saints, to our unspeakable joy and comfort.

Thus much of the former part of Vers. 14.

The latter part remaineth to be spoken of.

[The Virgi is her Companions that follow her shall be brought unto thee:]

In these words there is an amplification of the Fa∣thers promise to Christ; the former part of the Verse relating to the whole Church or mystical Body of Christ to general, and this latter part to each true Saint and Member of Christ in particular. The Virgins that follow the Queen shal be brought to the King in raiment of Neede work.

Hence we may learn two or three Lessons.

[Obs: 3] First,* 1.205 That each true Christian attends on the Church-Ʋniversal as the Hand maid attends on her Mistriss, and the daughter on her Mother, Ga. 4.26, 27.

The true Beleeve or spiritual souldier follows the great Army or general Assembly of the Saints, Heb. 12.23. having spiritual invisible communion with the whole Family, Eph, 3.15. whether triumphant in Heaven, or militant on earth; (imitating their faith, love, patience, and other christian-vertue) even from Adam to faithful Abraham, and from Abraham to the Saints that last departed, or that live on the earth at this day, Rom: 4.16, 23, 14 Heb. 11. Heb. 13.7.

From this we may draw one or two Corrol aries.

[Corrol: 1] First, That the sincere Beleever, though he be weak, and but as a little toe or singer, doth yet con∣tribute to the advantage and compleating of the whole body, so that he cannot wel be wanting, 1 Cor. 12.14, 15, 16, 17, 18, 21, 22. The highest and most excellent Christian, cannot say I have no need of thee: The Queen wil not be without any of her true companions: As it is in the body natural, so it is in the Church of Christ, or body mystical; all the members being fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part, maketh increase of the body to the edifying of it self in love, Eph. 4, 16. Col. 2.19.

[Corrol: 2] Secondly, That Virgin Christians whether they be members of this or that particular Church, or not, joyned to any particular Church, should seriously

remember and improve their relation to the great and general Society of the people of God, no particu∣lar relation whatsoever should hinder the Virgin•• from waiting upon the Queen, and performing their duty to her. But this was formerly urged from Vers. 9. and therefore I pass it over.

Again we may further Observe,

[Obs. 3] That such as are true companions with the Church here, * 1.206 and follow here in her faith, patience, &c. shall be also com∣panions with her in Glory.

The Virgins her companions that follow her shall also be brought to the King.

Not every member that holds visible communion with the Church in Ordinances, and partakes of some spiritual sapp and influence, whereby he is enabled to perform duties for the edifying of the body (which a Hypocrite or Temporary may do, John 15.2. Mat. 13.20, 21. Heb: 6: 4, 5, 6.) But they that have real communion by grace with Christ and his members, and are spiritually ingrafted into Christ as their root, though they be but weak, and follow the Lamb slowly, yet being in the number of the wise Virgins they shal be brought to the King in raiment of needle-work.

Whether there shal be degrees of glory in Heaven is a dispute amongst many; but it matters not much.* 1.207 Dan. 12.3. with other Scriptures are alledged for it, but Mat: 13.43. with other Texts are alledged a∣gainst it; howbeit if we grant that there shall be de∣grees of glory, yet let us take these two cautions along with us.

[Caution. 1] First,* 1.208 That the degrees of glory are not grounded up∣on the good works (as the degrees of hel-torments are upon the evil works) of men, but only upon Gods meer Grace and good pleasure, who as he is pleased to give more faith and love, so he may as freely impart more glory to one Saint then to ano∣ther.

[Caution, 2] Secondly, The glory of one will be the Glory of ano∣ther; so that there shall be no cause of complaint, en∣vy or strife among them; every vessel shal be as full as it can hold.

Again, the Churches companions are here described to be Virgins, and this Song is called the Song of the well-beloved Virgins; alluding to those Virgins that u∣sed to attend on, and sing to the Bridegroom & Bride.

Hence Note,

[Obs. 5] That all true Christians (who wait on the spiritual Bridegroom and Bride) are Virgins for their spiritual chastity. * 1.209 Virgins without number wait upon them, Cant: 8.6. every one hath a Virgin-like disposition.

Indeed we finde in the parable, Mat. 25. that there are two sorts of Virgins in the visible Church, the wise ones and the foolish; these as wel as the other have Lamps, (i: e.) Gospel-light in their Understand∣ings, and are purged from gross defilements, waiting also for the coming of the Bridegroom; so that there seems to be no difference between them til the Bride∣groom come, no more then between the guests at the feast, Mat. 22.11, 12. But the appearance of the Lord and Master wil discover and uncase the most subtil re∣fined Hypocrite that is, Mat: 3.2.

Quae:* 1.210 How and wherein doth it appear that the Chur∣ches true Companions are chaste Virgins?

[Answ.] Ans: 1 They are such as are single-hearted, not ha∣ving a heart and a heart,* 1.211 not parting stakes between Christ and the world, Christ and a lust.

2 They are chaste in their desires after and affecti∣ons to Christ the spiritual Bridegroom, John 3.28, 29, 30.* 1.212 whose name is as Ointment poured forth, there∣fore do the Virgins love him, Cant: 1.3. they desire none, they love none in comparison of him.

3 They are chaste in their Principles and judge∣ments;* 1.213 having the spirit of a sound minde and judge∣ment as wel as love, 2 Tim: 1.7. Phil. 1.9. They keep close to the simplicity of the Gospel of Christ (which is adulterated by others, 2 Cor: 11.2.) both in Justi∣fication and sanctification; so that they wil not suffer any creature to lodge with Christ as his Corri∣val.

4 They are chaste and Virgin-like in their practise and conversation;* 1.214 those that stand with the Lamb on Mount Sion and follow him do not defile themselves with Women (i: e.) with corrupt worldly antichristi∣an Doctrines, practises, Interests, for they are Virgins, Rev. 14.4.

Lastly, Chste in their ends and aims,* 1.215 therefore the Spouse is described as having Doves eyes, Cant. 1.15. and 1.4. and 4.1. (to wit) a single eye and respect to the glory of Christ; the foolish Virgins though they have some spiritual gifts and assistance from Christ, yet their ends rise no higher then self in their most glorious performances, Israel is an empty vine, he bringeth forth fruit to himself, Hos: 10.1. When you fasted and mourned, did you at all fast and mourn unto me, even unto me (saith the Lord) Zach: 7.5, 6? but the chaste wise Virgins as they bring forth fruit by and from Christ as their spiritual Husband, root, and principle, so for him and to him as their end, see John 15.2, 4, 5. Phil: 1.11. Rom. 7.4. Gal. 2.20, 1 Cor: 15.10. 2 Cor. 12.2. Phil. 4.13. Col. 3.17.

To apply this,

[Use. 1] First then, let us seriously look to it that we (who profess our selves to be the Churches companions) be found wise and chaste Virgins, having not only Lamps (i: e.) spiritual light, knowledg, ••gifts and parts, but oyl in our Lamps, oyl enough, vessel oyl, fountain oyl, true faith working by love to Christ and his Saints, Gal. 5:6. The King or Bridegroom is coming, be wil shortly lay the Ax to the root of the Tree, and discover them that say they are Christians and are not, Rev: 2.9: he wil try us to purpose whe∣ther we be Virgins in deed and in truth, or only in word and pretence; and O what a dreadful terrible cry will there be at midnight among the foolish Vir∣gins, Mat: 25.6.

[Use. 2] Secondly, Watch, watch, (ye that are the people of the Lord,) I say again watch and pray; there is an hour of blackness and darkness and Temptation come upon this Generation; The Devil is at work, and rageth exceedingly (though we see him not) be∣cause his time is but short. Rev 12.12 and his great design is to des••••ur the Virgins, to draw their hearts from Christ, and his despised Truth, Cause, and Inte∣rest, and to make them commit folly (even at mid∣da when the sun shineth) with the lust of the flesh, the lust of the eyes, and the pride of life, which are not of God put of the world, 1 John 2.16. Therefore we had all need watch and pray that we may not fall into Temptation; many who seemed stronger then we have committed spiritua Whoredom, and are ensnared with the evils of the times. O (my dear Brethren) let us endeavour to keep our Virgin garments pure and un∣spotted til the coming of the Bridegroom, who will hasten his appearance

VERS. XV. With gladnesse and rejoycing shall they be brought: they shall enter into the Kings Pallace.

THis Verse coheres with the former, and is a continued speech of the glory and happines of the Spouse of Christ, which on all hands shall be accompanied with exceeding gladnesse and re∣joycing, represented here by the entertainment of the Bride, who on the day of marriage was re∣ceived with great joy,* 1.216 especially by the Bride∣groom and his friends or companions; as the cu∣stome was among the Hebrews (to which this refers) who did exceedingly rejoyce on the day of marriage, when the Bride was brought to the Bridegroom, as appeareth by three things.* 1.217

1 They had their Marriage feast, which ordi∣narily lasted seven dayes, Judges 14.17.

2 The house of Marriage was called Bethhillu∣la, the house of prayse and rejoycing; and

3 Their Marriage Song Hillulim,* 1.218 the Song of praise, which was sung by the Bridegrooms inti∣mate friends and Companions, who are called the Children of the Bride Chamber, Mat. 9.13, 15. In which Song they had these words, Let there be the voyce of joy and gladnesse, the voyce of the Bride∣groom and the Bride. The voyce of exultation in the Bride-Chamber is sweeter then any Feast. See Jer. 33.11.

Thus we see the Bride on the day of marriage among the Jewes was received with great joy by the Bridegroom and his friends, John 3.29. But especially the Kings Bride or Wife, for this of all marriages was accompanied with most joy and exulation; and hereby the Holy Ghost doth il∣lustrate the mutuall joy of the spirituall Bride∣groom

and Bride. Hence Observe.

[Observ. 1] That when all the people of God that have lived from the beginning to the end of the world, are gathered together, * 1.219 and received into glorious mansions, there will be unspeakable joy and glad∣nesse.

This will be as the joy of Harvest, this will be a feast of fat things indeed. Here we expect more then yet we enjoy, here we groan under many distempers, but then all tears shall be wiped away, Isa. 25.8. Rev. 7.17. Sorrow and sighing shall for ever cease, Isa. 35.10. There shall be no more cause of mourning or complaining.

[With joy and gladnesse shall they be brought, &c.]

The whole Company, God and Christ, the bles∣sed Angels and Saints, will all rejoyce, there will be a generall joy as at a Marriage feast.

First,* 1.220 God himself will infinitely rejoyce in and over his people whom he made for himself. He might well have been without us (being per∣fectly blessed happy and glorious in and of him∣self) before we had a being he rejoyced infinit∣ly in himself, and if we had never been born he would have been as perfectly blessed as now he is. Saints and Angels, nay the humane nature of Christ add nothing to his perfection; but now having set his love upon us, and taken us into fellowship with himself, he delighteth in us, and rejoyceth over us, and that with singing, even in this life, Isa. 65.19. Zeph 3.17. And if it be so now, how will it be when his Jerusalem is fully translated into Heaven, and hath nothing in her but what is lovely and matter of rejoycing. The Saints shall be as Jewells made up, Mal. •• 17. A Jewel must be pollished and set in gold hat it may shine forth brightly; now the Saints are

Jewels, but rough and unpollished; God will make up these Jewels, and set them in gold, and put a lustre upon them.

Secondly.* 1.221 Christ (who is clothed with our Nature flesh and blood) will also rejoyce over his Bride with exceeding joy in beholding the blessed fruit of the travaile of his soule, Isa. 53.11. The glorious issue of his Incarnation, Suffe∣rings, Resurrection, Intercession, Victories, ha∣ving sweat great drops and clods of blood, and en∣dured unspeakable agonies in his soule, that he might bring many Sons to glory, Mat. 26.38. Mat 27.46. Heb 5.7. Heb. 2.10. O what a merry meeting, what intercourse of ravishing joyes and heavenly unmixed delights, will there be between Christ and his Spouse! A woman doth greatly rejoyce (notwithstanding her pain∣full travaile) when she hath brought forth a Man-child, John 16.21. yea, the more painfull her travaile hath been, the more joyfull and ac∣ceptable will her issue be to her.

Every one delighteth in the prosperous issue of his labours. Moyses (that man of God) ha∣ving travailed long, and undergone many dan∣gers with and for the Israelites; and the Apostle Paul having been in spirituall travaile once and again with the Galathians, Chap 4.19. did re∣joyce exceedingly to see the fruit of their la∣bours; and so (no doubt) it is with other faithfull men.

But Christ much more will rejoyce to see the blessed fruit of his labours and sufferings. Christ loves his own with an infinite love, and therefore he will rejoyce in them with an infinite joy: Come ••ee blessed of my Father, O come and inherite the Kingdome prepared for you, Mat. 26.34. The joy (as also the sufferings) of Christ personall, are compleat already, but the sufferings and happines of his Members doe contribute to the filling up of the sufferings and joy of Christ Mysticall (the Church being his body, the fullnesse of him that

filleth all in all) Col. 1.24. Ephes. 2.23.

Thirdly,* 1.222 The Angels of God who are appointed to gather the Elect from the foure Quarters of the world, Mat. 24.31. will entertaine the Saints with unspeakable rejoycing. Angells are strong, excellent, sweet, wise, loving, amiable, heavenly, delightfull spirits, they are chief Prin∣ces above all the Princes of the earth, 2 Sam. 14.20. Psal. 103.20. Dan. 10.13. Col. 1.16. and there is an innumerable company of them, Heb. 12.22. Dan. 7.10. They now delight to pry into the mystery of mans redemption by Christ, 1 Pet. 1.12. To them is made known by the Church, the manifold wisedome of God in this Mystery, Ephes. 3.10. And though Christ who took not on him the nature of Angels, but the seed of Abraham, Heb. 2.16. did not by his death satisfie for the elect Angels (who had no sin to be expiated) yet by him they are confirmed in their blessed estate (he being head of Angells as well as of men Col. 2.10.) If now the blessed Angels sto•••• down with delight to look into the mystery of our Redemption, they will surely rejoyce exceeding∣ly when the Redeemed ones of the Lord are brought to everlasting glory.

'Tis their businesse now to preserve the Saints from the rage of evill Angels, and wicked men; to direct and comfort them, and to watch over their souls and bodies, Deut. 33.3. Zach. 14.4. Mark 1.13. Rev. 5.11. Heb. 1.14. Psal. 91.1, 11. Mat. 18.10. As the embroydered Cherubims did environ the Tabernacle, so doe these heavenly spi∣rits Guard the Saints here, Exod. 26.1. Dan. 4.14. Psal. 34.7. 2 Kings 6.17. Gen. 32.1, 2 Dan. 10.20. Psal. 35.1, 5, 6. Mat. 6.10. and carry their soules, when they depart out of the•• bodies, into Abrahams bosome, Luke 16.22.

If they rejoyce now when a poor sinner is con∣verted, Luke 15.10. then much more when the converted sinner is glorified; yea, when the ge∣nerall Assembly of all the Saints shall meet toge∣ther

in Heaven, and be glorified for ever both in soule and body. Then shall they be brought with gladnesse and rejoycing.

Fourthly, As God and Christ will infinitly,* 1.223 and the Angels exceedingly rejoyce in the company of the Saints Triumphant, so the Saints will greatly rejoyce in their glorious communion with God, and Christ, and the blessed Angels, as the Bridegroom will rejoyce in his Bride, so the Bride will rejoyce in the Bridegroom. The Lord in this life will create Jerusalem a rejoycing, and his peo∣ple a Joy, Isa 65.18. she shall greatly rejoyce in the Lord who hath clothed her with the Garments of salvation, as a Bridegroom decketh himself with Ornaments, and as a Bride adorneth her self with Jewels, Isa. 61.10. Christ the Bridegroom would have his people greatly rejoyce in him, whilst they abide here, John 15.11. John 16.27. John 17.13. 1 John 1.4. But then the Joy of the Lord shall persectly abide in them, and their Joy shall be full. I will see you again (saith Christ) and your hearts shall rejoyce, and your joy no man shall take from you, John 16.23. And O what unspeakable mutuall rejoycing will there be at that day be∣tween Paster and people, between the faithfull Preachers of the Gospel, and those soules who were converted by the blessing of God upon their labours; these are their joy and Crown now, Phil. 2.2. Phil. 4.1. 1 Thess. 2.19, 20. 3 Ep: John 4. but much more then.

[Ʋse. 1] FIrst then, this may serve to Comfort and sup∣pore the Saints, who now mourn in Sion: Their sorrow shall be turned into Joy, God will give them beauty for ashes, the Oyle of joy for mourn∣ing, and the Garment of praise for the spirit of heavi∣nesse, Isa. 61.3. He that soweth in tears, shall reap in joy; he that goeth forth and weepeth bearing precious seed, shall doubtlesse come again with rejoycing, bringing his sheaves with him, Psal. 126.5, 6. Mat. 5.4. It may be before this Generation

passe away, the Church shall be made the joy and praise of the whole earth; however the soule shall surely be filled with the fullnesse of joy when it is brought by Angels into the Kings presence, and therefore we should call and cry incessantly, Come Lord Jesus, come quickly, Rev. 22.17.

[Ʋse. 2] SEcondly, The thoughts of this generall con∣course and meeting of all the Saints in Joy and gladnesse should mitigate the present afflicti∣on that lyes upon us by reason of our divisions, scatterings, envyings, strange and unbrotherly carriage one towards another. All the scattered divided ones of Christ (notwithstanding their odd foolish humours and passions) shall be ga∣thered together into one place; Heaven will hold us all, by what names or Titles soever we be now distinguished, we shall meet with joy and gladnesse in our sathers House. Though now the Saints are so strange and shy one of another, that they will scarce meet to pray or speak together, yet they shall be better acquainted when they come to Heaven.

As it followeth.

[They shall enter into the Kings Tallace.]

The Psalmist here in the Type alludes to the Princesse being brought in great pomp and mag∣nificence into the Pallace Royall, where the King with his Royall Attendants stand ready to receive her.

By the Kings Pallace is meant the third heave 2 Cor 12.2. that which is called Coelum Emy••••∣um, which is the Throne of God, the place and habitation of the blessed Saints.* 1.224

We may hence Note.

That the Lord hath erected a glorious Pallace •••• his Saints to be brought unto, and to abide in.

There are two rich Pallaces mentioned in this Psalm.

1 The one an Ivory Pallace, vers. 8. whereby is signified the Assemblies of the Saints, and Ordi∣nances of Divine worship, in which the Lord ma∣nifests himself graciously. Here the presence of the Lord is sweet and amiable, Cant. 1.8. Psal. 84.

2 The other Pallace is mentioned in this 15 Verse, and it is a Pallace of glory, a Pallace more bright and splendid then the finest gold, glorious Mansions, John 14.2.

Now this Pallace may well be said to be erect∣ed by God himself, and to be exceeding glorious, for these Reasons.

First, Because the Lord hath prepared it,* 1.225 Mat. 15.34. 1 Cor. 2.9. Heb. 11.16. John 14.3.

Secondly, It is bought with Gods own money,* 1.226 purchased with his blood, Ephes. 1.14. Acts 20.28. Heb. 9.14.

Thirdly,* 1.227 The Lord Jesus as our head and fore∣runner hath taken possession for us, and in our stead, Eph. 2.6. John 14.3, 4. Heb. 6.20.

Fourthly,* 1.228 God hath given us the pledge seale and earnest of it, by his Spirit dwelling and work∣ing in us, Gal. 4.6. Ephes. 1.13. Ephes. 4.30. Rom. 8.16. So that we have already the first fruits of glory.

Fifthly,* 1.229 The Lord will shortly give us the full possession of this glorious Pallace in our own per∣sons, Luke 12.32. John 17.24.

Sixthly,* 1.230 God himself is the beauty and glory of this Pallace, Rev. 21.22, 23. Rev. 22.5. Where the King is, there is the Court; the presence of God makes Heaven to be Heaven indeed.

I had rather (saith Luther) were it possible, be with Christ in Hell, then in Heaven without him.

This glorious Pallace which the most Eagle∣eyed

Philosophers were ignorant of, is frequently mentioned in Scripture,* 1.231 2 Cor. 5.1. Heb 11.10. Heb. 13.14. Heb. 12.22. Luke 23.43. 1 Kings 8.27.

The excellency thereof appeareth in three things.

1 It is far above the visible Heavens, Ephes. 4.10. Ephes. 1.3. Heb. 7.25. being the third hea∣ven, or heaven of heaven. The Region of the ayr to the Moon is the first Heaven; from the Moon to the highest Stars is the second Heaven; and the Heaven above the highest Stars is the habita∣tion of God (whom yet the Heaven and Heaven of Heavens cannot contain, 1 Kings 8.27.) and of the glorified Saints, and this we call the third Heaven. Into this the Apostle Paul was rapt up in a spirituall extasie, 2 Cor. 12.2. Into this Enock was translated, Heb. 11.5. and Elias taken up in a fiery Chariot, 2 Kings 2.11. The naturall eye cannot behold this glorious Pallace, it must be known by Divine Revelation.

2 This third Heaven was immediatly created by God himself, without any preexistent matter or principle, and therefore is incorruptible, undefi∣led, and fadeth not away, 1 Pet. 1.4. 2 Cor. 5.1. though in comparison of the pure Essence of God, the very Heavens and Angels have no puri∣ty in them.

3. It is bright, shining and transparent. All the beauty of the visible Heavens (which yet far ex∣cells the most beautifull things on Earth) all the resplendency of the very quintessence of Gemms, Mettals, Pearls, precious stones, are not compa∣rable to the beauty of this Pallace. The Grand Seigniors Seraglio, the Pallace of the Roman Em∣peror (when Rome flourished) was but a Dun∣geon to this; yea the inward part of Solomons Temple, which was of the finest gold, was but a shadow of this glorious Pallace; it is large and spatious, here's room enough for millions of Saints Iohn 14.2. Rev. 21.16. It is also pleasant and

delightfull, free from all evill, full of all good,* 1.232 a proportionable object (as one well observes) to a glorified eye, a sutable habitation for a glori∣fied body. Let me for ever behold and abide in this Pallace, and then it matters not if I never see those rich glorious Pallaces of the Princes of this world, which some Travellers speak of.

[Ʋse. 1] BE exhorted both rich and poor to entertain serious thoughts and meditations of this glori∣ous Pallace, which is far above the visible Heavens, and therefore must be contemplated with a spiritual eye. And

First, For such as abound in the things of this world, as pleasant Houses, Lands, Gardens, Or∣chards, and other delights, alas what are all these thy enjoyments being compared with the whole earth, so far as it is known (for a great part of it is not yet discovered) let the rich man see his Lands and Houses in the Map of the world if he can; and yet the whole Earth is but as a little pins point to the second Heaven, and that but as a little point to the third Heaven; why therefore wilt thou set thy heart upon such a poor trifle as a little Earth, or clay, which shall shortly be con∣sumed? When we walk in pleasant Pastures, and Gardens, or in the Courts or Pallaces of Princes, we should seriously meditate on this heavenly glorious Pallace, that we may not dote on these earthly things. We are but strangers here below, our house, our home is above the visible Heavens. There is much beauty in the Sun, and in the Fir∣mament when it is bright and clear, and bespangled with the Stars of Heaven; but there is a Heaven above these Heavens, which we must ascend up unto.

Secondly, Let not the poor Christian be dis∣couraged; perhaps thou hast not in this world a mansion or house to put thy head in; thus it was with thy Lord and Master; The Foxes have holes, and the Birds of the aire have nests, but the Son of

man hath not where to lay his head, Mat. 8.20. What then? thou hast a house in Heaven, a glorious Pallace, which thou shalt shortly enter into. Who would think much to abide a little while in a poor Cottage, or in the open field, without a house, being assured that ere long he shall possesse a Royall Pallace? We faint not whilst we doe not look at the things that are seen, but at the things that are not seen, 2 Cor. 4. last. Were we more assured of our interest in this Pallace, we should lesse desire an interest in the Pallaces and Courts of the Princes of this world.

[Ʋse. 2] Again, This Doctrine may help to fortifie us against a strong Delusion, namely that Heaven doth not at all admit of a locall consideration. Some will boldly tell us that there is no Heaven not Hell but what is within them (the same men cast away the Offices, word, and Ordinances of Christ as empty shadowes) This is a great delusion; in∣deed were it possible to live in the Pallace of hea∣ven, and to have no spirituall light within, it would be uncomfortable.

Oec••lampadi•••• a little before his death, being asked whether he would have a light, clapt his hand on his breast, and said, Here it a light within. But this may very well consist with the locall con∣sideration of heaven; and that there is such a place as the third heaven, no man will dare to de∣ny, that makes conscience of the Divine Authority of the Scriptures.

I shall shut up this Discourse of the glory of hea∣ven,* 1.233 from the 14 and 15 Verses, with a two-fold Meditation. The one of our true spirituall Rest, and the other of the beatificall vision of God.

I. A Meditation of the true Rest of the soule, and the vanity of all other Rests.* 1.234

Why art thou cast down (O my soulé) why

art thou disquieted within me; Trust and rest in his love who is love it self. God himself rests in his love to thee, Zeph. 3.17. and therefore well may his love be thy rest. The tearm of all motion is rest, every thing moves to its Centre; God in Christ is the Centre of a gracious sonle.

The Jewes* 1.235 have a note from the name Jeho∣vah, that the letters of this name are Literae qui∣escentes, in which there is a Mystery, because all our Rest is in God. They that seek for satisfaction in sensitive delights, goe out from God, as Rivers from the Fountain, and so as the Prophet speaks, forget their resting place, Jer. 50.6.

The soule of man is more worthy then all out∣ward things, and therefore cannot find rest in them, as being far below her; nay, the more she seeks for rest in these things, the suller of trouble and anxiety she is: These are but finite and transitory, but the soule is an immortall substance, and desireth an infinite good.

Why shouldest thou (O my soule) seek the living among the dead? The riches of this world are without us; pleasures belong onely to this life, honour is a vain uncertain thing (especially in our times) That which must satisfie the soule which was created for eternity, must be a spiritu∣all, durable, everlasting good, and that is onely God himself. Return therefore to thy rest O my soule, for the Lord hath dealt bountifully with thee, Psal. 116.7. The Lord hath made the soule for himself, and it will not be quiet till it return to him.* 1.236

Every Creature moves to its place and Centre; the vegetative and the sensitive, and the rationall Creatures move to those objects which are sutable to their natures. Thus it is with an enlightened renewed soule; man came from God, but doth not return to God till he partake of a new Divine nature; he runs up and down as it were in a Cir∣cle, and hath no regular direct motion to God as his resting place.

The poor soule is like Noah's Dove, which can∣not rest till it come into the Ark.* 1.237 He that belie∣veth enters into rest, Heb. 4.3. Many seek rest in their own Righteousnesse and performances, but it is not Moyses but Ioshua, not the Law, but Christ in the Gospel, that gives rest. Come unto me all yee that labour, and are heavy laden, and I will give you rest, Mat. 11.28. There must not only be a thirsting after, but a coming to the water of life. The soul is filled with peace and rest in believing, Christ is an adequate object for a poor troubled soule to rest upon. In his righteousnesse she rests against sin, in his wounds (hiding her self in the clefts of this Rock, Cant 2.14. Isa. 2.10.) she rests against the wrath of God, in his satisfaction she rests against the terrors of the Law; in his victories she rests against the accusations of Satan, and the misgivings of conscience; in his Resurre∣ction and intercession she rests against the fear of death and mortality, in him she is more then a Conqueror over sin, Satan, death and Hell.

We are not yet entred into perfect Rest, be∣cause we doe not enjoy the Lord fully. Perfect fruition of the object beloved, will bring to the soule perfect Rest. The will desires more, longs after more then yet it enjoyeth. We are not ful∣ly happy, because we doe not fully possesse what we love.* 1.238 Love affects the nearest union with, and carries the lover (as it were) out of himself, to the object beloved. The union that ariseth out of love, produceth a mutuall similitude and confor∣mity, and also a mutuall fruition and propriety. God loved man in the first Creation, and made man like himself: God loved man in the second Cre∣ation, and made himself like man,* 1.239 and when the soule is fully gathered up into Divine love, it shall be at perfect Rest.

A Christian here finds a restlesnesse in all Crea∣tures, in all conditions; the best Creature is but a snare; man at his best estate is vanity, every thing is full of anxiety, the active power of the

will how soon is it wasted and weakned?* 1.240 we spend our spirits, and are presently weary; all is vanity and vexation of spirit; we our selves are full of vanity, and the things which we use are empty and vain, and full of vexation to them that seek for rest in them; they are empty, and doe de∣ceive, mortall and doe decay, mutable and incon∣stant, and doe disappoint us; they are but as broken Reeds, which doe not onely faile, but wound and pierce us; but as for God, the more we know him, the better we shall love him, and like him; he onely can fill up the va••uities of the soule; in him is fullnesse to make the soule perfe∣ctly happy, with him is immortality, to make the soule perpetually happy.

There remains a Rest for the people of God,* 1.241 Heb. 4.9. an everlasting Sabbatisme, whereof this Sabbath is but a Type: In the heavenly and glori∣ous Sabbath (O my soule) thou shalt be for ever exercised in the highest and most spirituall acts; thou shalt be alwayes up, and never down; now alasse! the poor soule attempts to fly up heaven ward, with the wings of faith and Diviue contemplation,* 1.242 but (like a Bird that hath a stone tyed to its legg) she is presently pulled down with the weight of corruption. O miserable man that I am, who will deliver me from this body of death? How acceptable is Rest to the poor labouring man? Think often of thy Rest (O my soule) that thou mayest not faint in this irksome Wil∣dernesse.

II. A Meditation of the Beati∣ficall Vision of God.

In the sight of the God of glory (O my soul) consisteth the Essentiall Glory of the Saints;* 1.243 I will (saith Christ) that they may behold my glory, John 17.14. Rest and Glory seldome meet in this world; commonly they that have the honours

of the world, have but little rest; but in heaven we shall have both; God will be all in all to the soule; he will be perfect light to the understand∣ing, perfect peace and rest to the will, and everlast∣ing satisfaction to the memory. The mind shall so clearly, so fully contemplate and behold the Divine Essence, that it shall not need the help of faith, (which is the evidence of things not seen) all mediums shall be removed, all glasses shall be bro∣ken, but only the glasse of the Trinity.

The Beatificall Vision is such a glory, that some have thought that the sole happinesse of the Saints shall consist in it; but there will be not onely vision, but fruition. Now we live by faith, when we hear of three in one, and one in three, of two Natures in one person, of the resurrection, &c. we believe the same, grounding our faith on the word of God. But in the Beatificall Vision, we shall perfectly see and know the Mystery of the Father, Son, and Spirit; all doubts shall be fully resolved, all knotty controversies decided; the Mysteries now sealed up, shall be clearly opened and revealed. The least Saint in heaven shall know more then all the learned Doctors of this world.

In this fraile condition none can see God and live;* 1.244 the appearance of God or an Angel, is a ter∣ror to man; but in heaven the soule shall be so elevated, that it shall be able to behold the blessed Trinity without end, to love God without loathing, to praise and delight in him without being weary. O what a joy will this be? a joy surpassing all joyes; here joy enters into us, but there we shall enter into the fullnesse of joy; if the joy of the Saints be now unspeakable and glorious, 1 Pet. 1.8. what will it be then? if the seed time be so glori∣ous, what will the harvest be?

The soul shall not only see the Attributes of God, his Mercy, Justice, Truth, Wisedome, but the very simple pure Essence of God (and yet the Attributes of God are not really distinguished from his essence, for whatsoever is in God, is God; we shall behold

the essence with the manner of subsistence, which now is an unconceiveable Mystery.

If the sight of Joseph, who was thought to be dead, was such a comfort to his good old father, what will it be to us to behold our blessed father and Saviour? If the sight of Angells and Saints, and of the glorified body of Christ, will be excee∣ding glorious and ravishing, what will it be then to see the Divine face of God? that most bright and glorious face, that most excellent beauty, which comprehends all beauty? what will it be (O my soule) to behold that Essence which is so pure, so simple, so wonderfull, so incommunicable,* 1.245 and with one view to behold therein the Mystery of the most blessed Trinity, the glory of the Father, the wisedome of the Son, and the goodnesse and love of the Holy Ghost?

We shall see God, and in God we shall perfectly see and know our selves and all things. As he that looks on himself in a Glasse, seeth the Glasse and himself in the Glasse, and all other things that are before the Glasse. So when we have the beatifi∣call Vision of the Divine Essence, we shall see God and our selves, and all things in God; then shall the Creature be seen in God in a far more excel∣lent manner then in it self. If we could but see the building in the perfect conception of the Artificer, it would appear far more excellent then in the building it self.

In thy light (O my God) I shall see light,* 1.246 Psal. 36.9. I shall see thee in thy self in the brightness of thy countenance, in the beauty of thy glory.

To make us see the glorious things that shall be seen in Heaven, there shall need no outward mediums or helps, no Preaching, Sacraments,* 1.247 bo∣dily apparitions, but only the light of glory, Col. 1.12. There shall be a glorious supernaturall influence, which will enable the glorified under∣standing to see God, and all things in God.

Stephen having his understanding gloriously illuminated and elevated, did behold the glory of Christ at the right hand of his father. In corpo∣reall Vision the eye is united to the Object by the help of sensible species; in intellectuall vision, the understanding is united to the object by intellectu∣all species; but in the beatificall vision, the Divine Essence it self, and the light and glory thereof shall supply the place of intellegible species.

Lift up thy self in the mean while (O my soule) and consider what a glory is prepared for thee. If to see King Solomon in his glory, was so desireable a thing, Blessed are they (said the Queen of Sheba) that stand before thy presence, and behold thy wisedome, 1 Kings 10. Oh what will it be to behold and contemplate perfectly and everlastingly the glorious ravishing face of God. Man naturally desireth to see God himself, as the cause of causes; the effects being once found, we desire to see the cause and Originall of those effects. Lift up thy self (O my soule) for thou shalt behold that universall good in whom is all good, without whom there is no good; thou shalt see that great invisible world which containes all worlds; thou shalt see him who being one, is all things, and being but one simple indivisible Essence, comprehends in himself the perfection of all things: Herein thy mind shall have perfect rest, and shall desire to know no more. Issachar saw that the rest was good, and the Land was best, Gen. 49.15. The rest and glory of the Saints is good, O but the hand that bringeth it forth, even the Eternall love of God, is best.

And now since the mind shall be so taken up and employed in the Contemplation of the Divine Essence to eternity, why shouldest thou (O my soule) be taken up with the poor empty things of the world? why shouldest thou dote on these things which doe but debase the mind of man; Learn to look beyond them (O my soule) and six upon those objects which perfect the under∣standing.

Others desire Wine, and Corn, and Oyle, but Lord doe thou lift up the light of thy countenance upon me, and when I awake let me be satisfied with thy likenesse.

VERS. XVI. In stead of thy Fathers shall be thy Children, whom thou mayest make Princes in all the Earth.

THe word here (as some Expositors observe* 1.248) is of the Masculine Gender, and so applyable to Christ the King, yet sometimes it is applyed to the female sex, Numb. 27.7. 1 Kings 22.17. 2 Chron. 18.16. and so it may be referred either to the Bride, or to the Bridegroom; either to the Church, or to Christ, and accordingly it affords severall Instructions.

Instead of thy Fathers shall be thy Children.

If we apply these words to the Church or Bride, then we may Note.

[Observ. 1] That the Church of Christ hath no cause to glory in her Progenitors after the flesh, * 1.249 but rather in those spirituall Children which she travelleth with, and bringeth forth to Christ by the Ministry of the Gospel, Gal. 4.19. Isa. 66.8, 9.

Spirituall Jerusalem is called the mother of us all, Gal. 4.26. which beareth and bringeth forth Children that shall enter into the Kings Pallace, and have the Beatificall Vision of the face of God. I held him, and would not let him goe (saith the

Spouse) till I had brought him into my mothers house, and into the Chamber of her that conceived me, Cant. 3.4.

This Jerusalem which is the mother of us all, was figured by Sarah, the free woman; the Chamber in which she conceiveth her Children, is outwardly the Ivory Palla••es, or Assemblies of the Saints, and inwardly it is the heart and conscience, in which Christ is formed, and faith dwelleth, Rom. 10.10. Ephes. 3.16, 17. Gal. 4.6. Nor is this Jerusalem a particular Church, but the universall Church of Christ, Heb. 12.22.

Neither Jewes nor Gentiles have cause to boast of their Progenitors according to the flesh;* 1.250 Henceforth (saith the Apostle) know we no man after the flesh, &c. 2 Corinth. 5.16, 17.

First, Not the Jewes, for God did not choose this people because they were a greater or better people then others (for naturally they were the most stubborn, self-willed, inconsiderable people upon the face of the earth) but because the Lord loved them, Deut. 7.7, 8. It was spoken to the Church of the Jewes (as well as the Gentiles) Thy birth and thy Nativity is of the Land of Ca∣naan, thy father was an Amorite, and thy mother a Hittite, &c. Ezek. 16.3, 4, 5, 6. Let not the Jewes boast that they are Abrahams seed, for God is able of the very stones to raise up Children to Abraham, Mat. 3.9. He is not a Jew that is one outwardly, neither is that Circumcision which is outward in the flesh, but he is a Jew which is one inwardly, Rom. 2.28, 29. They are not all Chil∣dren, because they are the seed of Abraham, but in Isaac shall thy seed be called. They that are the Children of the flesh, are not the Children of God; but the Children of the Promise are counted for the seed, Gen. 21.12. Rom. 9.7, 8. Gal. 4.29. Iohn 8.37. compared with v. 44. In the King∣dome

of Christ there is neither Greek nor Iew, circumcision nor uncircumcision, Barbarian, Scy∣thian, bond nor free, but Christ is all and in all, Col. 3.11.

And again, when the Iewes are converted,* 1.251 and the vaile taken from off from that Nation, they shall have no cause to boast of any priviledge in the flesh, the Spirit of the Lord shall rent the vaile, and turn their hearts to God, 2 Cor. 3.15. There shall come out of Sion the deliverer, and he shall turn away ungodlinesse from Iacob, Rom. 11.26. It shall be beyond their expectation, yea they will be as in a dream when the Lordworketh their deliverance. Thus it was with them in the Type, when they were delivered from the Babylonish Captivity, and thus it will be with them when they are delivered out of their present Captivity. Before s••e travelleth, she shall bring forth: who hath heard 〈◊〉〈◊〉 seen such a thing? shall the earth be made to bring forth in one day? shall a Nation be born at once? Isa. 66.7, 8. It shall come to passe that before they call God will answer, Isa. 65.24.

Secondly, As the Iewes have not, so much lesse have the Gentiles cause to boast of naturall privi∣ledges, and of their Progenitors after the flesh: Boast not against the branches, but if thou boast, thou bearest not the root, but the root thee, Rom. 11.18. The Gentiles in comparison of the Iewes are said to be barren, unfruitfull, desolate, Isa. 54.1. Gal. ••.27. God will call them a people that were not •••• people, and her beloved that was not beleved, Isa. ••5.5. Rom. 9.25, 26, 30. 1 Pet. 2.2.10. We were that wild Olive which was graffed into the good Olive Tree contrary to nature, Rom. 11.17, ••4. Dogs, Mat. 15.24. Aliens from the Common∣wealth of Israel, Strangers from the Covenant of Promise, having no hope, and without God in the world, Ephes. 2.12. What were our Progenitors •••• this and other Nations in former times? were they not brutish and grosse Idolaters, and worship∣pers

of Devils, stocks, and stones, having not so much as the face of civility, much lesse of Religions. And what are we (their Children) but monu∣ments of Gods free grace and mercy?

[Ʋse. 1] THis may Reprove those Christians that stand so much upon their pedigree and descent (a•• springing from such a Noble stock and family) and hereupon carry their Crests high, and insult ove•• their poor Brethren. This indeed may have some place in civil, but none in Religious concern∣ments, James 2.1, 2. And truly it argueth n•• small ignorance, pride, and want of mortification thus to glory in a fleshly priviledge. Alas! wha•• doe the best and noblest among men receive by natural descent from their Progenitors, but sin an•• guilt and matter of condemnation? Rom. 5.12, 14, 15, 16, 17. King David acknowledgeth tha•• he was conceived in sin, and brought forth in in••∣quity, Psal. 51.5. That which is born of the flesh is flesh, John 3.6. Those are the truly Noble one who have the Spirit of glory in them, and perform Noble acts, who are new men, spirituall men, bor•• again of the word and Spirit of Christ, by which they are made Princes throughout the world (•• it followeth in the latter part of this Verse.)

That was brave resolution and carriage of th•• Noble Martyr, who would not have his persecutor spare him for his Noble descent, for it was not th•• blood of his Ancestors, but the blood of Christ tha•• made him truly glorious. And the good Empero•• who rejoyced more that he was a true Member •••• the Christian Church, then that he was Emper•••• of the world.

If any have received more spiritual light an•• priviledges then others, let flesh be silent, and •••• that glories let him glory in the Lord, 1 Cor. 1.3•• Jer. 9.23.

[Ʋse. 2] Again, Seeing we have no cause to glory in o•• Ancestors after the flesh, but rather in those spirit••••

Children which the Church brings forth to Christ by the Ministry of the Gospel. Let Parents, and every Christian in his place, but especially the Preachers of the Gospel, endeavour the conversion of sinners to God, that he may have many Chil∣dren, not altogether respecting the edification of those within, but also having a tender regard to the conversion of those without.

And O! that God would blesse the labours of his Servants for this end, that they may see the fruit thereof in a multitude of Converts. That in the beauties of holinesse Christ may have the dew of his youth, more then the womb of the morning, as it is promised, Psal. 110.3. They that turn many to Righteousnesse, shall shine as Stars for ever and ever, Dan. 12.3. Alwayes remembring, that though Paul plant, and Apollo water, yet it is the Lord onely that giveth the increase, 1 Cor. 3.6. And it is from the Lord that our fruit is found, Heb. 14.8.

Quaer. But have the Children of believing Pa∣rents no more priviledge then the Children of unbelievers, since none have cause to glory in their Progeni∣tors after the flesh?

Answ. 1. In respect of naturall Generation,* 1.252 the Children of the godly as well as others, are the Children of wrath, Eph. 2.2. Rom. 9.8. John ••.5, 6. Rom. 3.9.

But secondly, By the gracious Covenant and Pro∣mise of God, the Children of the faithfull are more priviledged then others; God hath taken our little ones into Covenant, and promised to be the God of our seed, and to circumcise their hearts, so that they shall love the Lord, Gen. 17.7. Deut. ••9.10, 11, 12, 13, 14, 15. Deut. 30.6. The Promise belongs to them, they are holy, and must be brought to Christ, because of such is the King∣dome of Heaven. See Acts 2.39. 1 Cor. 7.14. ••ark 10.14.

The Covenant blessing which was upon the be∣lieving Jewes and their Children, is come upon the believing Gentiles, and their Children; and when the Iewes are called (though they have no cause to boast of naturall priviledges, yet) their Conversion shall be by virtue of the Covenant of grace made with their Ancestors, and their children shall be as before; see Gal. 3.14. Rom. 11.17, 25, 26. Ier. 30.20. Luke 1.72.

Gods gracious Promise is that portion which enricheth us and our Children, without which we have no visible ground of hope concerning them. But though we and our samilies be not so stedfast with God as we should be, yet the Lord will re∣member his everlasting Covenant ordered in all things and sure; this is all our desire and salvation, 2 Sam. 23.5. Luke 1.78. And truly, if we could but improve the Covenant more by saith for our selves and little ones, we should have more comfort concerning them, and dispute lesse about the seale of the Covenant, whether it belongs to them, or no. A faithfull and spirituall improve∣ment of the Covenant of grace, is the best way to silence and put an end to controversies of this nature; and this we shall find after all our tedi∣ous and quarrelling disputes (which for the most part arise from unbelief.)

Again.

[Instead of thy Fathers shall be thy Children.]

The Church might Object, That if she deny her self in her naturall kindred and relations (as in∣deed we should forsake father, and mother, and all for Christ) she would then be in a most deso∣late forlorn condition, as that woman is, who for∣sakes her fathers house when she is married, no, but she shall not be desolate, for, instead of her fathers, shall be her Children.

Hence Observe.

[Obs. 2] That what losse soever the Church sustaineth by forsaking the world, * 1.253 and narurall Relations for Christ, it is abundantly (and that upon the best account) supply∣ed unto her by Christ.

Though the Church deny her self in her naturall Relations, yet she shall have spirituall friends, relations and Children which will counterballance the other losse, yea, which will be more for her comfort.

This Prophecy (if applyed to the Church) may have speciall reference to the Church of the Gentiles, to whom the Lord hath made many rich and preci∣ous promises that she shall flourish and abound in spirituall branches, and fruits. One shall say I am the Lords, and another shall call himself by the name of Iacob, and another shall subscribe with his hand unto the Lord, and Sirname himself by the name of Israel, Isa. 44.5. yea, they shall flock as Doves to the windowes; see Psa. 22.27, 29. Isa. 35.1, 2. Isa. 49.6. Isa. 65. God is the father which begetteth, and the Church is the mother that bringeth forth spirituall fruit to Christ by the seed of the word and Spirit.

It followeth.

[Whom thou mayest make Princes in all the Earth.]

The Spouse shall be no looser by Christ, though she incur the displeasure of naturall friends and relations (and those great and rich and honourable in the world) for, her Children shall be raised to a higher dignity then her great Progenitors after the flesh.

Hence we may Note.

[Obs. 3] That the true Children of the Church are Princes indeed. * 1.254

The Saints are the excellent ones in the earth, Psa.

16.3. As for the great, and rich, and honourable ones of the world (if they be wicked) they are but vile and ignoble, not fit to be mentioned the same day with the Saints. Iacob as a Prince had power with God and men, and prevailed, Gen. 32.28. The Lord hath promised that Kings of people shall come of Sarah the free woman (who was a Type of the Church under the New Testament, Gen. 17.16. Gal. 4.23.) and that Kings and Queens shall be nursing fathers and mothers to her, Isa. 49.23.

I shall not further apply this Verse to the Church, ••or it is conceived (and not without ground) that both this and the latter Verse may be more congru∣ously applyed to Christ the Bridegroom, whose honour and exaltation is chiefly aimed at in this Song of ••oves, and whose name ought to be comemorated above all other names, Phil. 2.9.

[Instead of thy Fathers shall be thy Children.]

If we refer this to Christ personall, then Observe.

[Obs. 3] That though Christ had but a mean outside, * 1.255 and was obscure in respect of his kindred and parentage after the fiesh (there was no beauty nor comelinesse in him that he should be desired, Isa. 63.2, 3.) yet what was wanting herein, is abundantly made up in the Majesty and glory of his Divinity; and not onely so, but also in that Divine nature, spi∣rituall beauty and riches which he communicates to his Children.

Christ derived no excellency from his Progenitors after the flesh, but he communicates a Divine excel∣lency to his seed after the spirit; therefore if hitherto we have known Christ onely after the flesh, yet hence∣forth let us know him so no more. He that is in Christ is a new Creature; old things are past away, behold all things are become new, 2 Cor. 5.16, 17.

Again.

[Whom thou (to wit, Christ) may∣est make Princes in all the Earth.]

[Obs. 5] Observe. * 1.256

That it is onely by and from Christ (and not from themselves, or any acts of theirs) that the Saints are made Princes, and of the seed and blood Royall.

This great dignity is derived to us from Michael the great Prince, who appeareth for the Children of the Church, Dan. 12.1. and pleadeth their cause.

Now that the Saints are Princes by and through Christ, is domonstrated.* 1.257

1 Demo. From their Redemption by the blood of Christ, Eph. 1.7. who hath loved and washed his people from their sins in his own blood, and made them Kings and Priests to God the father, and they shall reign on earth, Rev. 1.5. Rev. 5.10. Rev. 20.6. By Christ we are made a Royall Priesthood to offer up spirituall sacrifices acceptable of God through him, 1 Pet. 2.5, 9.

2 The birth and Originall of the Saints is Princely and noble; every true believer is of the blood Royall,* 1.258 heaven born, Iohn 1.13. Ierusalem is from above, and cometh down from Heaven, Gal. 4.26. Rev. 21.2. The Saints are a Royall seed, the seed of God, Mal. 2.15.

3 They are endowed with a Royall Princely dis∣position, a noble heroick spirit,* 1.259 God having put his own Spirit into them, Heb. 8.10. whereby they are ray∣sed above the Principles of corrupt Nature.

'Tis a wretched slander of Machiavell, That Reli∣gion emasculates the spirit of a man, and makes him mopish; whereas there is nothing that doth truly enoble the spirit of a man, but grace. David prayed that God would uphold him with his free spirit, Psa.

51.12. Some Translators tender it, Thy Princely ru∣ling Spirit; this Spirit (and not outward honours and dignities) was that which rendred David truly Royall. Such as are made free and willing in the day of Christs power by this Princely ruling Spirit, are a Princely people. The Princes of the people (or as it is varied in the margent, The Voluntiers of the people) are gathered unto the people of the God of Abraham, Psa. 47.9. Psa. 110.3.

4 They are made conformable by Christ,* 1.260 both in heart and practice, to a Royal Law, James 2.8.

5 They are clothed with Royal Apparel, of which have spoken from v. 13. As Queen Esther when she went into the Kings presence,* 1.261 was arrayed with Royal Apparel, so shall the Saints appear before the Lord in their Royal Robes. Thus it shall be with every man and woman whom the King delighteth to honour, Isa. 5.1. Isa. 6.9.

6 The Lord affords his people Princely fare,* 1.262 royal dainties, Gen. 49.20. Manna from Heaven, the bread of God, his own flesh, which is meat indeed, and his own blood, which is drink indeed, John 6.27, 33. 51, 53, 54, 55. They sit at his Table, and eat of his dainties, Cant. 1.12. Luke 22.30. Cant. 5.1. They are brought into the Kings Wine-seller, and refreshed with his flagons, Cant. 2.4, 5. for them is provided a feast of fat things, of wine on the lees, Isa. 25.6.

7 They have Princely Company;* 1.263 God himself the Father, Son, and Holy Ghost, having communion with them. We write these things to you (saith the Apo∣stle) that ye may have fellowship with us, and truly our fellowship is with the father, and the Son, and the holy Ghost, 1 John 1.3. 2 Cor. 13.14. And is not here good company? Christ comes in to his people, and sups with them, and they with him, Rev. 3.20. He will manifest himself, and not leave them comfort∣lesse, but will come to them, John 14.18, 21. They have also the Company of the glorious Angels, who are Princes, Dan. 10.13. And of the spirits of just men made perfect, Heb. 12.23. Behold all that are of this company are Kings and Queens, a Senate of

Kings, as it was said of the Roman Councel.

8 They are Citizens of a Princely Royal City.* 1.264 Rab∣bah is called the City Royal, 2 Sam. 12.26. because the King did ordinarily reside, and keep his Court in it. The Saints belong to the Royal City and Pallace of Heaven; Our conversation (saith the Apostle) is in Heaven, we are free Denizens of that Royal City,* 1.265 Phil. 3.20.

9 Christ entitleth them to Princely and Royall Victories,* 1.266 having overcome and vanquished for them sin, 1 John 3.8. Satan, Col. 2.15. Heb. 2.14. Death, Hos. 13.14. 1 Cor. 15.57. and the world, John 16.33. and enabling them (by faith) to overcome and triumph: So that thorough him they are more then Conquerors, Rom. 8.37. As Josuahs Captaines trode upon the neeks of the five conquered Kings, Josh. 10.24. So the Saints through Christ doe tread upon the necks of their enemies, corporall and spiri∣tuall

10 Lastly,* 1.267 Christ hath provided for his people a Princely Crown, and Royal Diadem, as a glorious em∣blem of their victory. The twenty four Elders were clothed with white Robes, and had on their heads Crowns of gold, Rev. 4.4, 10. Rev. 2.10. 2 Tim. 4.8. And it is promised, that the Saints shall be a Crown of glory, and a Royal Diadem in the hand of the Lord, Isa. 62.3.

Quae. Wherein should the Saints shew forth the noblenesse and Princelinesse of their spirits?* 1.268

Answ. I will only mention five particulars.

I. The Saints should act freely for God, and have their spirits enlarged, and at liberty for and in his ser∣vice, Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. A free voluntary spirit is a Princely spirit; God loves a freewill offering. David blessed the Lord for giving him, his Princes and people,* 1.269 a heart to offer up so freely and willingly towards the building of the Temple, 1 Chron. 29.6, 14. Exod. 35.21. The Saints should work for God willingly and freely, from a spirit of love and adoption, not in a servile way, expecting wages for their work, not in∣denting

and playing the hucksters with God (as hy∣pocrites doe) A man of a gallant and Princely spirit will doe noble and heroick acts in love to virtue, with∣out expecting a Reward.

II. We should shew forth the true noblenesse and Princelinesse of our spirits,* 1.270 in following the Lord fully, though the way wherein he walks, be full of briars and thorns, full of hazards and troubles to the out∣ward man. Agrippa was perswaded (almost) to be a Christian, Acts 26, 28. but he came not off sully and altogether. Thus it was also with the young man in the Gospel, Mat. 19.21. But on the contrary, Joshua and Caleb followed the Lord fully (through∣out the wildernesse) being men of excellent Princely heroick spirits, Numb. 32.12. They did not look back to the flesh pots of Aegypt, nor were they co∣wardly and unbelieving, like the rest of the Israelites, who were men of low and sordid spirits. That is a true heroick spirit which followeth the Lord fully, and in this regard Daniel and Nehemiah were men of excel∣lent choyce spirits.

III. We should manifest the Princelinesse of our spirits in utterly refusing to be in bondage to the Enemies of God and his people;* 1.271 I mean Satan, the flesh, and the world, as others are, 2 Pet. 2.19. We should bid defiance to every lust, and to every base sin∣full course and complyance. Thus will a true Christi∣an doe; the Son having made him free, he is free indeed, John 8.36. Rom. 8.23. and will come no more into bondage; he scorns to be a slave to sin, which he counts the greatest slavery: And for the riches and honours of the world, he contemnes and tramples upon them as infinitly below Christ (when they come in competition to him. So did the Mar∣tyrs, and this argues a true noblenesse and Princelines of spirit.

IV.* 1.272 In bearing reproaches and afflictions for Christ and his cause, not only patiently and meekly, but couragiously and joyfully. For a man to count it all joy when he falls into manifold Tribulations, James 1.2. shewing forth both excellent wisedome and un∣danted

courage in the midst of afflicters. Such a man hath the spirit of glory resting upon him, 1 Pet. 4.14. even that spirit which rested upon Christ in his suffe∣rings; whereas on the contrary, if a man faint in the day of adversity, it is because his strength is but small, Prov. 24.10.

V. Lastly,* 1.273 The Saints should manifest the Prince∣linesse of their spirits, in loving and doing good to their enemies, passing by injuries and abuses, and overcoming them with kindnesse. This may be judged by the men of the world to be pusilanimity, and co∣wardize. But it is an Argument of a truly noble and brave spirit, to doe good for evill. 'Tis the honour of a man to passe by an offence. We find that Philip of Ma∣cedon, Julius Caesar, Augustus, and other Princes, were as famous for passing by injuries, and heaping favours upon their enemies, as for their victories in the field. In the former they shewed as much, nay more true valor in the latter; it was only a morall virtue in them, but in the Saints it is a Christian virtue, a fruit of the Spirit of grace dwelling in them. None but they can passe by injuries, and doe good in a Gospel way; there∣fore none are of such a Princely Spirit as they, being herein conformable to their head, loving as Christ loved, and forgiving as he forgave them, Eph. 5.1, 2. All the virtues and excellencies of the most famous Heathens and exactest Moralists, were but shadowes of virtue if compared with the Christian virtues of the Saints, who are made Princes by Christ.

VERS. XVII. I will make thy name to be remembred in all Generations; therefore shall the people praise thee for ever and ever.

[I will make thy name to be remem∣bred.]

OR thus, I will mention thy name that it may be remembred. The Inditer of this Psalm speaketh these words to Christ concerning his Kingdome and glory. There is a connexion between this and the Verse going before, both aiming at the honour and renown of Christ the Bridegroom, whose name and truth (maugre all opposition and attempts to the contra∣ry) shall be remembred throughout all Generations. But as for the names of his and his peoples implaca∣ble enemies, they shall rot and even stinke above ground; and thus it is with the names of Antiochus, Julian, Gelsus, Porphyrie, &c. at this day. The name of Christ is, and ever shall be precious, and the high prayses thereof shall be celebrated from one Gene∣ration to another.

Quae. But who will cause this name to be remem∣bred and celebrated?

Answ. Even the Spirit of the Lord (who inspired the Psalmist in composing this good matter) the Psal∣mist was but the Amanvensis of the Spirit; though we are not utterly to exclude instruments, and se∣cond causes by whom the Spirit of God worketh (for it may be truly said that the Church or Spouse doth instrumentally cause the name of the Lord to be remembred) yet the Spirit of God is the onely efficient cause.

Hence therefore Observe.* 1.274

That the Holy Ghost (by whose inspiration this Psalm was indited) will cause the name of Christ to be remembred and honoured from age to age, whilst the world endureth.

The Enemies of Christ have endeavoured from time to time, by power and pollicy, to bury his name in ignominy and oblivion. Some of them rendring him in his own person a deceiver, a blasphemer; others reviling him in his members, but the Spirit shall con∣vince the world that Christ is righteous, and that his people are righteous, and holy, however they have been represented by the world, John 16.10.

This is promised here in the Text, I will make me∣mory of thy name (so some render the words) or cause thy name to be remembred.

Three things are to be explained and opened.

• I. What is meant by the name of Christ?
• II. What it is to remember his name?
• III. How the Spirit of God causeth the name of Christ to be remembred?

1 Quae. What doe you mean by the name of Christ?

[Quaery. 1] Answ. The name of Christ hath various significati∣ons in Scripture, where it is often mentioned, Iohn 5.43.* 1.275 Iohn 10.25. Acts 2.38. Acts 3.6. Acts 5.28, 40. Col. 3.17. 1 Pet. 4.14.

1 Sometimes it signifieth the power and Au∣thority of Christ; At the name of Jesus shall every knee bow, Phil. 2.10.

2 Sometimes it is taken for the worship of Christ, Micah 4.5. Zech. 14.9. Now the Saints are called by a reproachfull name, but they shall be known by another name. The Spirit of the Lord will cause the name of Christ only to be remembred among the Saints. Under the name of Christ here is compre∣hended his Gospel, or the word of his Kingdome, Mat. 4.23. wherein the name, natures, offices, works, sufferings, victories, excellencies of Christ are dis∣played. God hath promised that this name from the

rising of the Sun, to the going down thereof, shall be great among the Gentiles, Mal. 1.11. his way shall be known upon earth, and his saving truth among all Nations, Psa. 67.2, 3, 4, 5. The Heathen shall be his Inheritance, and the uttermost parts of the earth his possession; his name shall be great and glorious from Sea to Sea, and from one end of the world to another. All the ends of the world shall remember and turn to the Lord, and all the kindreds of the Nations shall worship before him, Psa. 2.8. Psa. 22.27. Isa. 59.19.

Quae. But you will say,* 1.276 is the name of Christ so ex∣cellent?

Answ. Yea it is most excellent, Heb. 1.4. Act. 4.12. For

First, In knowing and remembring the name of Christ, we come to the saving knowledge of God, whose name is in Christ, Exod. 23.21. Now what is the name of the Lord (as himself proclaimeth it to Moses) but his mercy, truth, power, goodnesse, wise∣dome, long-suffering, for our our Salvation, Exod. 34.6, 7. This name Christ declareth to his Brethren, Heb. 2.12. And hath made familiar unto us, (God being manifested in our nature) they shall call his name Emanuel, which (being interpreted) is God with us, Mat. 1.23.

Secondly, The name of God in Christ is our strong Tower, and refuge, whereunto we may have recourse in all our trialls and dangers, and be safe, Pro. 18.10. When sin and Satan, and our own consciences accuse us, we must run to this strong hold. His name shall be Jesus, for he shall save his people from their sins, Mat. 1.21. And this is his name whereby he shall be called the Lord our righteousnesse, Jer. 23.6. This name is our stay and support when we have not that comfortable sense of Divine love which we formerly had. He that walketh in darknesse, and hath no light, let him trust in the name of the Lord, Isa. 50.10. And hereof we should make mention continually (as the Psalmist saith) I will make mention of thy righteousnesse, even of thine onely, Psa. 71.16.

II. Quaer. What is it to remember the name of Christ?

Answ. There is a twofold remembrance of his name.* 1.277

I. A meer speculative notionall remembrance of it. Thus thousands (who will not have Christ to Reign over them) doe literally and notionally commemorate his name, Gospel, and Kingdome, and make repetiti∣on thereof with the tongue (perhaps far more readi∣ly then many sincere Christians who have not such a strong naturall memory and faculty of expression to discourse of the things of Christ which they read and hear.) Not every one that saith Lord, Lord (i.e.) that mentions the name Gospel and Kingdome of the Lord Jesus, shall be saved. Many will say in that day Lord Lord have we not Prophesied, cast out Devils, and done wonderfull works in thy name? but the Lord will say he never knew them, Mat. 7.21, 22, 23. Men may performe some duties in the name and strength of Christ, and be raised above their naturall and acquired abilities, by some influences and gifts of the Spirit of God, and yet the Lord will not owne them for his true Remembrancers.

[Quae. 3] II. There is also a sanctified spirituall practicall Remembrance of the name of Christ;* 1.278 so to remember him as to believe on him, doe his will, love him, and delight in him (in the sense of his love to us) We will remember thy love (saith the Spouse) more then Wine, Cant. 1.4. The name or love of Christ is sweet and precious to a spiritual experienced Chri∣stian. Austin after he had experimented the vertue and excellency of the name of Christ,* 1.279 did disrelish Cicero's eloquent Writings, because he found not this name in them. When the Spirit of the Lord opens the name of Christ to a soule, it is like a Box of sweet Oyntment, casting forth a most fragrant and odorife∣rous smell. Thy name is as Oyntment powred forth, there∣fore doe the Virgins love thee, Cant. 1.3.

Now to the third Quaery,* 1.280 How and by what means the Spirit of God causeth the name of Christ to be Remembred?

[Answ. 1] I Answer, first (negatively) the Spirit doth not now ordinarily cause Christs name to be remembred by immediate suggestion and Revelation, as he did be∣fore

the word of God was written; then indeed the Spirit of the Lord did more immediately suggest the name and will of Christ to the Patriarchs, yea, and after some part of the word was written, to the Pro∣phets and Apostles; but now we are under a better and surer administration. God who at sundry times, and in divers manners (by peace meale, now a little, and then a little* 1.281) spake in time past to the fathers, hath in these last dayes spoken to us by his Son once for all, Heb. 1.1, 2. We have a more sure word of Prophecy, where∣unto we may doe well to take heed, 2 Pet. 1.19. The Lord hath commanded us to hear the voyce of his Son in his word and Ordinances, and every soule that will not hear shall be cut off, Deut. 18.18. Acts 3.22. Acts 7.37.

† 1.282 And yet it will not be denyed but that there is an immediate Testimony of the Spirit (without any syllogisticall reasoning) saying particularly to the soul, Be of good cheere, thy sins are forgiven thee. The Holy Ghost doth not alwayes evidence to a mans consci∣ence his good estate by force of Argument taken taken from the fruits of Sanctification, but sometimes immediately by way of presence; as the fight of a friend comforts a man without help of discourse; and thus much is granted by many eminent practicall Di∣vines,* 1.283 who alledge Rom. 8.16.1 John 5.6, 8. Rev. 2.17. for it, & no donbt but many spiritual Christians (who are far from Emhusiasmes) have experience thereof. Concerning which,* 1.284 these Cautions are to be observed.

First, That this immediate Testimony is not ordi∣narily communicated to every believer, but only to some Christians.

[Caution. 2] Secondly, It followes deep and serious self-abase∣ment and Humiliation.

[Caution. 3] Thirdly, It comes after great and extraordinary af∣flictions, desertions, conflicts, Rev. 2.17. As Wine is given to them that are of heavy hearts, Prov. 31.6. or else it is to prepare a Christian for great afflictions and Martyrdome. The Apostles were present with Christ at his Transfiguration, Mat 17.1. and be∣held his glory that they might be fitted to suffer for

him. Blessed Glover having been in a disconsolate condition, cryes out a little before his Martyrdome, He is come, he is come.

[Caution. 4] Fourthly, This immediate whispering or suggestion is so far from making a Christian abandon and cast off the Ordinances and appointments of Christ, that it quickens and stirs him up to be more frequent, zea∣lous and spirituall in the things of Gods worship. The Spirit of God enters into us when the Lord speaks to us in and by his word, Ezek. 2.1, 2.

[Answ. 2] Therefore secondly,* 1.285 The Holy Ghost doth ordinarily comemorate and cause the name of Christ to be re∣membred in and by the use of means and second cau∣ses, which though they be but passive in themselves, and so cannot produce any powerfull effect without the invincible concurrence and operation of the Spi∣rit of God, yet the Spirit doth ordinarily work there∣by: Nor doth he bring to our remembrance contrary things, but the very same things which are contained in the word, John 14.26.

Let me now declare more particularly how and af∣ter what manner the Spirit of God causeth the name of Christ to be remembred.

First therefore he anointeth and furnisheth men with spirituall gifts and abilities, Ephes. 3.8. Ephes. 4.8. for declaring and making known to the world a naked crucified Christ as the object of true faith, and the sum, substance, and quintessence of all the Scriptures, Promises, Sacraments, Ordinances, graces, comforts, 1 Cor. 2.2. Gal. 6.14. 2 Cor. 1.20. Col. 2.10. Col. 3.11. There being no other name given under Heaven whereby we can be saved, but the name of Christ, Acts 4.12. No other foundation can my man lay, then that which is laid, 1 Cor. 3.11.

Secondly,* 1.286 He stirreth up in his people a mighty spirit of Prayer, to implore and besiege the Throne of grace incessantly (maugre all discouragements) One thing have I desired of the Lord (saith the Psalmist) that will I seek after, Psal. 27.4. The Spirit of God makes them restlesse and importunate, so that they will take no denyall; Lord thou hast promised that

thou wilt advance thy Name and thy Kingdome, and spread thy truth throughout the world, and that all impediments and hindrances shall be removed; now Lord I plead thy Promise, and doe earnestly beg the fulfilling of it, that so thou mayest have more honour in the world then thou hast at this day. Though God doth not effect great things for our prayers, yet he doth ordinarily stir up in his people a spirit of prayer, before he bring them to passe. The same Spi∣rit that causeth the name of Christ to be remembred, in the Nations of the world, doth direct his people to pray for those very things which God intends to accomplish. As in a way of Prophecy, the Spirit in the Prophets did signifie the glory that should follow, 1 Pet. 1.11. So here in a way of prayer.

Thirdly,* 1.287 The Spirit of God doth powerfully and convincingly reveale the name of Christ to the soules of men. He shall glorifie me (saith Christ) for he shall take of mine, and shew it unto you, John 16.14. He shall exalt that name which is exalted above all names, Eph. 1.21. Phil. 2.9. We read of the demonstration of the Spirit, 1 Cor. 2.3. Now a demonstration is the most convincing, and clearest kind of proof, which beareth down all before it, and silenceth all objections to the contrary. For this end the Ministry of the Gospel is mighty and powerfull, but then it is through the Spirit of God, 2 Cor. 10.4. without which all the teachings of men will not make the name of Christ to be remembred to purpose; but where this spiri∣tuall demonstration comes, it answers all cavills, and outs the Devil of his strong hold.

Fourthly,* 1.288 In order hereunto the Spirit of the Lord puts a Divine light into the blind hearts of men. What though the Sun shine brightly, yet if a man be blind he cannot see it. Now we are all spiritually blind by nature, 2 Cor. 3.14. 2 Cor. 4.4. Acts 26.18. Ephes. 5.8. and therefore there is an absolute necessity not only that the object should be revealed, but also that a Divine spirituall light and capacity should be put into the subject, which being done by the Spirit of wisedome and Revelation, Ephes. 1.17.

shining into mens hearts, and giving them the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.6. The name word and works of Christ are exceeding mysterious, the little book (which is in the right hand of him that sits on the Throne) is clasped and sealed, Rev. 5.1. till the Spirit unclasp and open it to us, and give us a spirituall understand∣ing of the things which are written in it. There is a Spirit in the word, a Spirit in the wheeles, or provi∣dentiall revolutions and changes, Ezek 1.1. which opens the mysteries of the word and works of Christ, and so declares his name unto us.

Fifthly,* 1.289 Whereas the best of us (notwithstanding our former experiences) are exceeding apt to forget the name of the Lord Jesus (which is our resting place) and so are disquieted in our spirits, and become ex∣ceeding dull and unfruitfull in our places (so that God hath little honour by us) the Spirit in this case whispers us in the ear, awakens us, and brings the name of Christ to our remembrance, John 14.26. yea some truths which perhaps we have read or heard many years agoe, and which have been long out of our remembrance, the Spirit sets afresh upon our hearts, and that when we are in a loose and unspiritual frame that so the free gracious operation and impression of the Holy Ghost may be the more magnified by us. As for vain and unprofitable things, we can re∣member them with much facility, but for spirituall things which coucern the glory of God, the crucifying of the flesh, and the lusts thereof, and the peace and comfort of our own soules, we doe as easily forget, till the Spirit of God by over-powring our hearts, cause us to remember the same: He it is that doth particularly apply the promises unto us, he it is that helpeth our infirmities, Rom. 8.26. He is our Re∣membrancer and comforter, our teacher and our coun∣cellor; in difficult cases he leadeth us into all truth, John 16.13. and guideth us into those wayes which make for the honour and exaltation of the name of Christ. When you turn to the right hand, or to the left, you shall hear a word behind you, saying, this is the way, walke in it, Isa. 30.21.

Sixthly,* 1.290 As the holy Ghost raiseth up and comfort∣eth the hearts of declining Christians themselves, by minding them seriously of the name of Christ, and causing them to remember from whence they are fallen, Rev. 2.5. and that it was much better with them before, then now it is, Hos. 2.7. So he openeth their mouths wide (being by nature spiritually dumb, and averse to the language of Canaan) to de∣clare and set forth the name and praises of Christ where they come, and to speak of his goodnesse to others. With the tongue men confesse the name of the Lord, Rom. 10.10. and the manifestation of the Spirit is given to every one to profit withall, 1 Cor. 12.7. and till the Spirit of God enlarge our hearts, and open our mouths, we cannot hold forth the truth in love and meeknesse nor faithfully communicate to others our experiences of the vertue and efficacy of the name, natures, offices, and relations of Christ: we cannot in a Christian manner declare the same to our Children, that they may make them known to their children, and so from one Generation to another.

Seventhly,* 1.291 The Spirit of God (being a Spirit of holinesse and of glory) causeth the name of Christ to be remembred by working up the hearts and lives of the Saints to much holinesse and purity; men are led more by example then by precept. When Chri∣stians have a conversation becoming the Gospel, and walk as Christ walked, Phil. 1.27. Phil. 2.5. O this convinceth gainsayers, adorneth the name of Christ, and causeth men to fall in love therewith; as on the contrary, the pride, selfishnesse, worldlinesse, and di∣visions of Christians doe exceedingly harden the wic∣ked, and cause the name of the Lord to be blasphe∣med, Rom. 2.24. O therefore let every one that na∣meth the name of Christ, depart from iniquity, 2 Tim. 2.14. They that are taught by the holy Spirit of God will doe so.

Eighthly,* 1.292 The Lord maketh his name to be remem∣bred, not only by the active, but also by the passive obedience of his people. The blood of the Martyrs is the seed of the Church; they that suffer for the

name of Christ, with the mind of Christ, namely, with patience, meeknesse, humility, wisedome, love and pity to their enemies, are the best and most powerfull Preachers of Christs name and Gospel. As the Spirit of God made the name of Christ famous by the prea∣ching, so by the sufferings of the Apostles; as they la∣boured much for Christ, so they suffered great things for his name, Acts 9.16. Acts 5.41. and it is given to the Saints not only to believe, but to suffer for his sake, Phil. 1.29. Many have been converted, and have embraced the name of Christ, by beholding the hea∣venly carriage and deportment of the Martyrs in their sufferings, the same darting forth not a little spirituall glory and Majesty.* 1.293

Obj. But (you will say, that) Satan doth some∣times put men upon Religious duties, and suggest the name and things of Christ to them, and cause them to remember, and to mention the same.

Answ. This is very true, Satan can and doth trans∣form himself into an Angel of light, 2 Cor. 11.14. (especially in our dayes) Oh the sad and dreadfull delusions that are abroad in the world! Oh the sub∣till devices turnings and windings of this wily Ser∣pent! how many Stars hath this Dragons tayle cast down to the earth? Rev. 12.4.

Satan hath severall wayes and methods to infinuate into poor soules, and to delude them, and I wish with all my soule we may not be ignorant of his Devices, 2 Cor. 2.11. He will seem to exalt Christ and re∣demption by his blood, the teachings of his Spirit, the perfection and glory of his righteousnesse and satisfaction to the poor wounded soule.* 1.294 And will cause such visions, apparitions, representations to the fancy and senses of a man, as will at present wonder∣fully raise and elevate him, as if he were in the third Heaven.* 1.295

But let these five distinguishing Notes be conside∣red by the Reader, and they will (by Gods blessing) minister some light unto him.

First then, Satan puts a man upon Religious exer∣cises

at unseasonable times, when he should be em∣ployed in his Calling; God loveth mercy and not sa∣crifice. Indeed there is a great temptation on the other hand when Christians neglect prayer, medita∣tion, and hearing the word, under pretence of mul∣tiplicity of other businesse, and employments. But the Spirit of God is Regular, and seasonable in his motions to Religious duties, and doth not make a man neglect the duties either of his generall or parti∣cular Calling.

Secondly, Satan when he puts a man upon prayer, or any other Religious service, he comes upon the con∣science in a rough, violent, imperious maner, not hum∣bling, preparing, and enlarging the heart in order to the duty, as the Spirit of the Lord doth, who directs the Saints both as to the matter manner and other circumstances of prayer. The Spirit of adoption comes not in the rough, but in the still voyce, 'tis a Dove like, not a boysterous Spirit.

Thirdly, Satan by his suggestions about spirituall things, makes men the more flashy, inconstant, fanta∣sticall, proud and vain; but the holy Ghost the more he operates upon, and suggests the name of Christ to the soule, the more serious, sober, constant, humble, wise and grave, such a soule will be.

Fourthly, Satan endeavours to shuffle out one duty by another, as prayer or hearing, by reading, &c. 'Tis his designe to exclude publick administrations by private communion, or private communion by pub∣lick administrations: But the Spirit of the Lord is uniform, and by his motions causeth the soule to have respect to the whole will of Christ, and to remember his name in all the Ordinances of his worship, as there is opportunity.

Lastly, Though Satan may sometimes, and in some cases, pretend to the exalting of the blood of Christ, and the teachings of the Spirit of Christ, yet it is that himself may have the more advantage: He reduceth all to that light, or rather those Principles of darknes which are within a man, and so in effect puts him up∣on a meer Covenant of works, and the worst ••••nd of

Popery and Socinianisme (as we have many sad exam∣ples thereof at this day) vilifying and excluding the written word, Ministry, and Ordinances of Christ, as meer shadowes, and beggerly Rudiments, and bring∣ing in a multitude of senflesse Allegories, and foolish speculations, which eat out and destroy the very mar∣row and favour of the Scriptures. But as for the Spirit of God, he doth ordinarily convert, teach, comfort, and stablish the soule, by applying the blood, benefits, and Promises of Christ, as the same are propounded and held forth in the written word, and the faithfull dispensation thereof by his Ministers; he doth ordi∣narily speak in, with, and by, and alwayes according to the written word (rightly understood) nor doth the Spirit of the Lord cause a Christian to slight and contemne his brother, as being not under such high attainments as himself. Much more might be said on this subject, but it is a large common place upon which many good men have written, and therefore I shall insist no further upon it.

From what hath been delivered in the Explication of this Doctrine, we may draw three or four usefull Corrolaries.

[Corol. 1] First then, They doe but labour in vain, and strive against their Maker, who attempt directly or indire∣ctly, to cause the name of Christ either personall or my∣sticall to be quite forgotten. The enemies consulted against Gods hidden ones, that the name of Israel might be no more in remembrance, Psal. 83.4. He∣rod would have killed Christ as soon as he was born, Mat. 2.16. And there be many that would destroy Christ as soon as he is spiritually formed in the soule, Gal. 4.19. When Gospel light breaks forth, these (like the Dog in the manger) not only reject it them∣selves, but would hinder others from receiving it, be∣ing afraid of the light, lest their works of darknesse should be discovered. Thus it was with the Pharisees, John 3.20, 21. But (will they, nill they) the light shall shine forth more and more, till it have fully dis∣covered the Impostures of Satan and Antichrist, and made the name and truths of Christ glorious through∣out

the world, the Spirit of glory and Revelation will doe it. Not by might, nor by power, but by my Spirit (saith the Lord of Hosts) Zech. 4.6. The Spirit of the Lord shall lift up a Standard, Isa. 59.19. This Battell shall be by burning and fuell of fire, Isa. 9.5.

[Corol. 2] Secondly, Forasmuch as the Lord hath promised that he will cause his name to be remembred, we that have often made mention of his name, and see but little fruit of our labours, should neverthelesse take courage, and not dispond in our spirits, considering what the Lord hath promised (though we be vile and unworthy) that the Gentiles shall know and trust in his name, Rom. 15.12, 21. The Lord will write his Law in the hearts of the people, and they shall know the truth, and the truth shall make them free, Jer. 31.33. John 8.32. The Lord will destroy in this mountain, the face of the covering cast over all people, and the vaile which is spread over all Nations, Isa. 25.7. Many shall run too and fro, and knowledge shall be encreased, Dan. 12.4. Living waters shall goe out from Jerusalem, and the earth shall be filled with the knowledge of the Lord, Zech. 14.8. yea, the Lord will be to the people as a dew falling on the tender grasse, and they shall bring forth fruit in season, and their fruit shall abide, Psal. 92. Hos. 14.15. Psal. 110.3. Mic. 5.7. Isa. 55.10. Gal. 4.27. John 15.16.

We know from sad experience that our poor Chil∣dren and relations, yea generally all our Auditors doe forget the name of Christ, though we often mention it to them, here a little, and there a little, line upon line, and precept upon precept, Isa. 28.10. But when the Spirit of the Lord writes the name of Christ upon their hearts, they shall remember it, and shall be ma∣nifestly declared to be the Epistle of Christ, written not with ink, but with the Spirit of the living God, 2 Cor. 3.2, 3.

[Corol. 3] Thirdly, It concerns us therefore to honour and ex∣alt the Spirit of the Lord who indited this Psalm, and in the light, wisedome, and strength of that Spirit (with all humility and reverence) to hallow and

make mention of the name of Christ, whereover we are cast by providence; but especially to our Children and Relations, that they may make the same known to their Children; and in so doing, we shall leave a sweet favour behind us, and be a blessed ex∣ample to the next succeeding Generation, whom (I doubt not) the Lord will honour in the carrying on of his work (though we of this present age should be laid aside as unfit for it.)

Magistrates, Ministers, Parents, Masters of Fami∣lies, every one in his place, should declare to the peo∣ple, especially to the younger sort (that they may declare the same to the next Generation.)

1 The glorious works of Creation and Providence, and the wonderfull out goings and appearances of God in the deliverance of his people, Exod. 12.25. Psal. 77.11, 12.

2 The admirable things of Gods holy Law, which we should whet upon our Children, Psal. 119.129. Deut. 4.9. Deut. 6.7. Psal. 78.5, 6, 7. Mal. 4.4. Yea, we should keep a Record of the Judgements and terrible dispensations of God, Joel 1.3. But

3 We ought especially to commemorate and transmit to our posterity, the sweet and precious name of Christ (to wit) the gracious complot and Covenant between the Father and the Son, for our redemption and salvation, Prov. 8.23, 30, 31. Heb. 10.7. Isa. 49.3, 4, &c. Isa. 53.12. And the hea∣venly intercourse and transactions between Christ and his Church, which are the subject matter of this Song; herein we ought chiefly to instruct our Children, that the same may not depart out of their mouth, nor out of the mouth of their seed, nor out of the mouths of their seeds seed, Isa. 59.21. The living, the living, he shall praise thee, The father to the Children shall make knowne thy truth, Isa. 38.19.

An aniversary memoriall of, and thanksgiving for outward deliverances, is not sufficient, much lesse for soule mercies, the praises whereof should be continu∣ally celebrated by us. Tell your Children, and let your Children tell their Children, and their Children ano∣ther

Generation, Joel 1.3. what the Lord Christ hath done for poor sinners.

[Corol. 4] Lastly, Seeing the Spirit of God in and by the Church causeth the name of Christ to be remembred, Let us therefore earnestly beg and wait for the abundant powring out of this Spirit, Isa. 44.3. Isa. 35.7. Joel 2.28. That the Gospel may run, and may be glorified, and that the precious name of Christ (which is as a box of sweet persume) may be powred into the hearts, memories, mouths, and lives of the people, and that all Nations may blesse the Lord for Christ, as the great defite and delight thereof, Hag. 2.7. and for his Church, which shall be the joy of many Generations, Isa. 60.15. that with gladnesse and re∣joycing they may make mention of that spirituall in∣tercourse which is between the Bridegroome and Bride here, and the glorious communion which shall be between them 〈◊〉〈◊〉 Heaven, and which is and shall be matter of high praises to Eternity, as the Psalmist concludes, Therefore shall the people praise thee for ever and ever.

Make hast, and come away my Belo∣ved, and be thou like to a Roe, or to a young Hart upon the mountaines of Spices,

Gant. 8.14.

Let the Spirit and the Bride say come, and let him that heareth say come; and let him that is athirst come. He which testifieth these things, saith, surely I come quickly, Amen. Even so, come Lord Jesus,

Rev. 22.17, 20.

FINIS.

Notes

• * 1.1

  Reasons why we should diligently study this Psalm.
• * 1.2

  Instructions drawne from the In∣scription.
• * 1.3

  The Conju∣gall love of Christ is a good matter. Reasons hereof.
• * 1.4

  Ebullivit Cor meum verbum bo∣num.
• * 1.5

  2 Obser. A Spiri∣tuall he art cannot fully express what is within.
• * 1.6

  3 Obser. a gratious heart speci∣ally eyes Christ in thanks∣giving: the reasons hereof.
• * 1.7

  4 Obser. The true Christian will speake of and for Christ.
• * 1.8

  The Reas. of this. 1 Reas.
• * 1.9

  1 Obser. Christ is in∣comparably fair.
• * 1.10

  1 In his Na∣tures: 1 As God.
• * 1.11

  2 As man.
• * 1.12

  3 As God∣man.
• * 1.13

  2 In his Offices. 1 Prophe∣ticall.
• * 1.14

  2 Sacer∣dotall.
• * 1.15

  3 Regal.
• * 1.16

  3 In his re∣lations.
• * 1.17

  4 In his word and ordinances.
• * 1.18

  5 In his provi∣dences.
• * 1.19

  6 In his members.
• * 1.20

  II Observ. That Christ doth effe∣ctually give grace by the Gospell.
• * 1.21

  This Do∣ctrine is confirmed by reasons.
• * 1.22

  III Obser. Christ is furnished with power to doe us good.
• * 1.23

  I Obser. None can withstand the sharpe Sword of Christ.
• * 1.24

  II Observ. Christ is the mighty One, able to per∣form his Word.
• * 1.25

  Reas. why was nece∣sary that Chr. should be the mighty One.
• * 1.26

  III Observ. The spiritu∣al Christian beholds Chr. Divinity for his salvati∣on.
• * 1.27

  Five In∣ferences drawn from this doctrine
• * 1.28

  I Observ. Christ rides in Majesty, truth, meek∣ness, and Righteous∣ness.
• * 1.29

  1 Majesty.
• * 1.30

  2 Truth.
• * 1.31

  3 Meekness
• * 1.32

  4 Justice.
• * 1.33

  II Observ. Christ pro∣spers in his underta∣kings.
• * 1.34

  II. Observ. Though Christ can immediatly bring about his designe, yet he will have his people pray.
• * 1.35

  III. Obser. That the Lord will do terrible things in advancing his kingdom
• * 1.36

  I. Observ. Christ & his people meet with great opposition.
• * 1.37

  Christ hath two sorts of enemies.
• * 1.38

  1. Open,
• * 1.39

  2. Seecret e∣nemies.
• * 1.40

  II. Observ. 'Tis a great evil to op∣pose Christs Kingly Of∣fice.
• * 1.41

  III. Obser. Christ is a most excel∣lent archer.
• * 1.42

  IV. Obser. Christ shoots the keen ar∣rows of his wrath into the consci∣ence.
• * 1.43

  Christ ou•• spirit. King specially re∣gards the spirits of men.
• * 1.44

  1. He re∣quires spirit worship.
• * 1.45

  2. By him we have spiritual blessings.
• * 1.46

  3. He furni•• shethus with spiritual weapons.
• * 1.47

  4. Spirit-pol∣lutions are most odiou•• to him.
• * 1.48

  5. He gives up the obsti∣nate sinner to spiritual delusions, as the most dreadful.
• * 1.49

  Christ hath a twofold Kingdom.
• * 1.50

  I. Observ. The God∣head of Chr. was revea∣led to Israel of old.
• * 1.51

  Several de∣monstrati∣ons of Christs eternal Godhead.
• * 1.52

  From his divine names.
• * 1.53

  1 Iehovah.
• * 1.54

  Vide Engl. Annot. in loc.
• * 1.55

  2 Eheich.
• * 1.56

  3. Elohim.
• * 1.57

  4. El Gibber
• * 1.58

  5. El Shad∣dai.
• * 1.59

  6. Adonai.
• * 1.60

  2 Demonst. is taken from his di∣vine proper∣ties.
• * 1.61

  3 Demonst. from his di∣vine works.
• * 1.62

  4 Demonst. from the di∣vine wor∣ship ascri∣bed to him.
• * 1.63

  5 Demonst. is taken from Christs one∣ness with the Father.
• * 1.64

  It was ne∣cessary that Chr. should be the eter∣nal God, for several Reasons.
• * 1.65

  Objections against the Godhead of Christ.
• * 1.66

  Inaequali∣tas officii, non tollit aequalita∣tem naturae.
• * 1.67

  Calv. Inst. lib. 1. cap. 13. S. 3, 4, 5
• * 1.68

  Rules or Considera∣tions for the better un∣derstanding of the my∣stery of the Son of God.
• * 1.69

  Of the per∣petuity of Christ's Throne.
• * 1.70

  Christ's Kingdom is everlasting.
• * 1.71

  Hebr. in aeternum & ultra: qua phrasi signi∣ficari solet aeternitas intermina∣bilis & ab∣soluta.
• * 1.72

  A twofold state of Chr. Kingdom in this world.
• * 1.73

  Mede Diat. par. 4. pag. 361, 393.
• * 1.74

  Graece, Vir∣ga rectitu∣dinis; id est, justitiae de Virga Regia Sermo est, quae Sce∣ptrum vo∣cat, & Re∣giae. potesta∣lis est In∣signe.
• * 1.75

  III Observ Christs go∣vernment is righteous and equita∣ble.
• * 1.76

  1. Christ is a righteous King.
• * 1.77

  2. A righte∣ous Judge.
• * 1.78

  3. A righte∣ous Lord.
• * 1.79

  4. A righte∣ous Hus∣band.
• * 1.80

  5. A righte∣ous Advo∣cate.
• * 1.81

  The righte∣ousness and equitie of Chr. King∣dom further demonstra∣ted.
• * 1.82

  1. Christ communi∣cates righ∣teousness to us, for our justification
• * 1.83

  2. For san∣ctification.
• * 1.84

  3. Christ go∣verns his people by righteous laws.
• * 1.85

  Debitorem se fecit Deus non accipi∣endo, sed promittendo
• * 1.86

  Com. loc. cap. de ju∣stit. Dei.
• * 1.87

  Qui in fa∣ctis Dei ra∣tionem non invenit, in infirmitate sua invenit cur ratio∣nem non in∣veniat.
• * 1.88

  Non ca∣rere vide∣tur myste∣rio quod abstracta posuit non concreta: peculiare e∣nim illud. Christo regi est, it a dili∣gere justiti∣am, ut nobis etiam ipsius justitiae Au∣thor at{que} largitur sit; & ita odiss. ini∣quitatem, ut nos merito ac virtute sua ab omni iniquitate manducos sanctificet.
• * 1.89

  It is natu∣ral to Christ to love righteous∣ness and hate sin.
• * 1.90

  Christ is a just person, according ••o a four∣fold defini∣tion of Ju∣stice. Arist. Eth. ••b. 5. cap. 7.
• * 1.91

  Funda∣mentum justitiae est fides, i. e. di∣ctorum con∣ventorum{que} constantia & veritas. Tully.
• * 1.92

  Cate Fa∣britius.
• * 1.93

  God was the God of Christ in the work of Redempti∣on. The grati∣ous ends that God had to∣wards us, in being the God of Christ.
• * 1.94

  How the Spirit re∣sembleth oyle.
• * 1.95

  Christ as man recei∣ved the unction of the Spirit.
• * 1.96

  Two Rea∣sons or gounds hereof.
• * 1.97

  See Mr. Bridge on Joh. 1.16
• * 1.98

  Mr. Fox.
• * 1.99

  The Saints are Christs fellows.
• * 1.100

  Of our Ʋnion with God.
• * 1.101

  Tis proved, that not only the gifts of the Spirit, but the Spirit himself dwelleth in the Saints.
• * 1.102

  Cautious touching the inbeing of the Spi∣rit himself in the Saints.
• * 1.103

  That there are Crea∣ted gifts or qualifica∣tions in the Saints, proved
• * 1.104

  Joh. 17.21, 22. opened.
• * 1.105

  The Holy Ghost con∣descends to us, in illu∣strating spi∣ritually things by temporal.
• * 1.106

  Christs spi∣ritual pre∣sence, is in∣comparably sweeter then the swe etest of Creatures.
• * 1.107

  They that are nearest Christ, are most refresh¦ed by him.
• * 1.108

  Christ ma∣nifests him∣self graci∣ously in the assemblies of his Saints
• * 1.109

  The Rea∣sons of this doctrine.
• * 1.110

  The Bride∣groom smels sweeter then the friends of the Bride∣groom.
• * 1.111

  It rejoyceth Christ when his people are comfor∣ted.
• * 1.112

  Particular Churches of visible Saints are the Kings Daughters.
• * 1.113

  The Saints, and worship of Christ are pre∣tious and ho∣nourable.
• * 1.114

  The Reasons why the Saint; are pretious.
• * 1.115

  Though par∣ticular Churches be pretious, yet the Vniver∣sal Church hath the greatest dig∣nity.
• * 1.116

  Priviledges belonging to the uni∣versal Church. 1 Prop.
• * 1.117

  2 Prop.
• * 1.118

  3 Prop.
• * 1.119

  4 Prop.
• * 1.120

  See Mr: Marshals seasonable pactficatory Sermon on Rom. 12.4.5.
• * 1.121

  The Church is as the fi∣nest gold before the Lord.
• * 1.122

  The latter part of the Marriage Song ope∣ned.
• * 1.123

  Whence it is that Be∣leevers are stiled the Lords Daughters.
• * 1.124

  Christians should dili∣gently consi∣der what the Lord speaks to them,
• * 1.125

  Reasons why we should diligently at∣tend the word of Christ.
• * 1.126

  There is a two-fold considerati∣on of thing 1 Natural,
• * 1.127

  2 Spiritual and super∣natura,
• * 1.128

  The Church should for∣sake all na∣tural Rela∣tions for Christ.
• * 1.129

  Two Rea∣sons of this point.
• * 1.130

  Holiness in the Church is amiable to the Lord.
• * 1.131

  This is in∣larged in four parti∣culars.
• * 1.132

  The Church is to dery her own wil, righte∣ousness &c. for Christ per spiritual Husband.
• * 1.133

  Three thing propoundeds wherein Christ excels all other hus∣bands.
• * 1.134

  That we should eye Christ as our Lord so as to obey him.
• * 1.135

  Christ hath a two-fold Lordship.
• * 1.136

  1 Absolute and genera
• * 1.137

  2 Relative and peculi∣ar.
• * 1.138

  Reasons we should obey the Lord Jesus.
• * 1.139

  1 Reas: We are his eve∣ry way,
• * 1.140

  1 By Crea∣tion,
• * 1.141

  2 By eter∣nal donati∣on.
• * 1.142

  3 By pure chase,
• * 1.143

  4 By spiri∣tual union
• * 1.144

  5 By Cove∣nant
• * 1.145

  6 By Con∣quest,
• * 1.146

  Because we are to be like the An∣gels in obe∣dience. How Christ wil be wor∣shipped,
• * 1.147

  Tyre once a glorious Ci∣ty,
• * 1.148

  Christ will honour is sincere wor¦shippers.
• * 1.149

  The rich & Noble ones shal highly esteem the Church.
• * 1.150

  Prophetical scriptures concerning the advance∣ment of the Kingdom of Christ in the world,
• * 1.151

  The glory of Christs Kingdom in this world evinced from Daniel 2.41. &c.
• * 1.152

  Mr: Mede, Mr. Hewet, Mr. Parker on Dan: 2, and Dan: 7.
• * 1.153

  1 Quaer: What is meant by the leggs, &c. of i∣ron?
• * 1.154

  Reasons why it can∣not be meant of A∣lexanders successors.
• * 1.155

  Reasons why the Roman Monarchy must needs be signified by the iron legs, &c.
• * 1.156

  2 Quae: What is meant by the little stone?
• * 1.157

  I Answ: Negat: Not the kingdom of Christ at his first coming.
• * 1.158

  See Mr: Parker on Dan: 2,
• * 1.159

  By the lit∣tle stone is meant the Kingdom of the Saints at the fall of Antichrist.
• * 1.160

  3 Quae: Whether the Kingdom of the stone be a spiritual Kingdom.
• * 1.161

  1 Answ: Affirmat: In three re∣spects it may be said to be spiri∣tual,
• * 1.162

  2 Answ: Negat: But in o∣ther respects it is not pro∣perly a spi∣ritual, but a temporal Monarchy.
• * 1.163

  4 Quae: What are the privi∣ledges that relate to the Kingdom of the stone?
• * 1.164

  1 A new Heaven and a new earth,
• * 1.165

  2 A glorious accomplish∣ment of pro∣phecies,
• * 1.166

  3 An abund∣ant pouring out of the Spirit.
• * 1.167

  4 Purity in Ordinances and worship,
• * 1.168

  5 Ʋnion a∣mong the Saints
• * 1.169

  6 Peacea∣ble and re∣ligious ad∣ministrati∣ons,
• * 1.170

  7 Rich re∣turns of prayer.
• * 1.171

  V Quae: How to judg of the dis∣putes touch∣ing the fifth Monar∣chy,
• * 1.172

  Grounds of the Doctrine (viz:) that the Rich and Noble, &c. shal ho∣nour the Church.
• * 1.173

  The spiritu∣al excellency of the Church is not discern∣ed by the na∣tural man.
• * 1.174

  The glory of this world is but a meer shadow.
• * 1.175

  Demonstra∣ted in three considerati∣ons.
• * 1.176

  Solon
• * 1.177

  The Saints need the righteous∣ness of Christ not∣withstand∣ing their gratious di∣positions. Reasons hereof.
• * 1.178

  The excel∣lency of this clothing, 1 Tis of Gods con∣triving.
• * 1.179

  2 Our faith, love, &c. is no part of it.
• * 1.180

  3 The Lord himself clothes us with this garment.
• * 1.181

  4 God him∣self cannot find the least fault with it.
• * 1.182

  5 In the as∣surance here∣of we have true peace and joy.
• * 1.183

  That we are justiified by Christs a∣ctive righ∣teousness, proved by five Conclu∣sion,
• * 1.184

  Man is like a curious piece of em∣broydery. 1 In respect of his body,
• * 1.185

  2 His rati∣onal soul.
• * 1.186

  3 In respect of his justi∣fication.
• * 1.187

  4 In respect of his spiri∣tual union with Christ.
• * 1.188

  5 His glori∣fication.
• * 1.189

  The marri∣age between Christ and his Spouse is not so fully and glori∣ously solem∣nized as it shall be.
• * 1.190

  The imper∣fection of our present knowledg, 1 We see but darkly in a glass.
• * 1.191

  2 Our know∣ledg of God now is ra∣ther nega∣tive then po∣sitive.
• * 1.192

  Ex puris negativis nihil con∣cluditur.
• * 1.193

  3 By way of eminency.
• * 1.194

  4 By way of Causality.
• * 1.195

  Our enjoy∣ment of God imperfect.
• * 1.196

  The Saints who groan under a body of sin shall be perfectly clo∣thed upon with glory.
• * 1.197

  1 The Saints shall perfectly see God,
• * 1.198

  Visio cla∣ra••non com∣prehensiva.
• * 1.199

  2 They shall see the person of Christ.
• * 1.200

  So Augu∣stine,
• * 1.201

  3 The Wil sha enjoy God as the chiefest good.
• * 1.202

  4 We shall have a glori∣ous commun••••on with A••••••ge••s & Saint∣s.
• * 1.203

  5 Glory shall be put upon the bo∣dy.
• * 1.204

  An Answer to that Obj. that none return from the dead. Object: Answ:
• * 1.205

  Each true Saint at tends on the Church Ʋni∣versal.
• * 1.206

  Such as are real compa∣nions with the Church here, shal be companions with her in glory.
• * 1.207

  Of degrees of glory.
• * 1.208

  Two Cauti∣ons.
• * 1.209

  True Chri∣stians are chaste Vir∣gins,
• * 1.210

  Quae:
• * 1.211

  1 They have a single heart.
• * 1.212

  2 They are chast in their affections.
• * 1.213

  3 Chaste in their princi∣ples.
• * 1.214

  4 In their practises.
• * 1.215

  5 In their ends.
• * 1.216

  Great joy among the Jewes at their Marriages.
• * 1.217

  See Weems Synagog. Cap. 6. para. 11. Diatr. 2. p. 190, 191.
• * 1.218

  Goodwin Moys. and Aaron, lib. 6. cap. 4. p. 285.
• * 1.219

  That there will be un∣speakable joy when the Saints are received into the Kings Pallace.
• * 1.220

  1 God himself will be glad of their company.
• * 1.221

  2 Christ will infinitly rejoyce in the Saints.
• * 1.222

  3 The Angels will excee∣dingly re∣joyce in the Saints.
• * 1.223

  4 The Saints will excee∣dingly re∣joyce in communi∣on with God and Christ, and the Angels.
• * 1.224

  2 Observ. God hath created a glorious Pallace for his Saints.
• * 1.225

  1 This Pallace is prepared by God.
• * 1.226

  2 Purchased by his blood.
• * 1.227

  3 Christ hath possessed it for us.
• * 1.228

  4 Hath given us the pledge of it.
• * 1.229

  5 God will put us shortly in possession of it.
• * 1.230

  6 The glorious presence of God is the beauty of this Pallace.
• * 1.231

  The Excel∣lency of this Pallace is fur∣ther set forth by three things.
• * 1.232

  Norton. Orth. Eva. pag. 344.
• * 1.233

  A twofold Meditation.
• * 1.234

  1 Medita. Of the soules Rest.
• * 1.235

  See Mr. Bur. Moys. Choy. cap. 47. pag. 614. This Name is first mentiond Gen. 2.4. when God had finished all his works and rested. It consisteth only of letters of rest (as the Hebrews call them) to shew that there is no rest till we come to Je∣hovah, and that in him we may se∣curely rest. Leigh. Crit. Sac. p. 56.
• * 1.236

  Domine fecis ••i not pro te & mqvietum est cor nostrum donec veniat a•••• ••••. August.
• * 1.237

  No true rest in our owne righteousness.
• * 1.238

  Be••••us non est qui non frui∣tur quod amat.
• * 1.239

  Reynolds on Pass. cap. 10, 11. pag. 82, 83.
• * 1.240

  A restlesness in all Crea∣tures and conditiions here below.
• * 1.241

  We shall en∣ter into an everlasting Sabbath.
• * 1.242

  Anselme.
• * 1.243

  II. Medita. Of the Vision of God.
• * 1.244

  Whilst we are in the body, we cannot perfectly see God and live.
• * 1.245

  We shall per∣fectly behold the mystery of the Trini∣ty.
• * 1.246

  Of the light of glory.
• * 1.247

  Norton. Orths. Evan. cap. 15. pag. 33.
• * 1.248

  English Annot. Ainsworth. Dixon in loc.
• * 1.249

  The Church hath no cause to boast of her naturall Pro∣genitors, but rather of her spirituall Children.
• * 1.250

  Neither Iewes nor Gentiles should boast of fleshly pri∣viledges.
• * 1.251

  Of the restau∣ration of the Iewes.
• * 1.252

  The Children of the faithful have more priviledge then others, not by natu∣rall generati∣on, but by Gods Cove∣nant.
• * 1.253

  Christ makes up the losse of naturall friends abundant∣ly in him∣self.
• * 1.254

  Believers are Princes.
• * 1.255

  Though Christ was obscure in respect of his natural kindred, yet he is glorious in his spiritual Allies and Relations.
• * 1.256

  It is onely from Christ and not from them∣selves, that the Saints are Princes.
• * 1.257

  They are Princes. 1 By their redempti∣on.
• * 1.258

  2 By their spirituall birth.
• * 1.259

  3 They have a roy∣al Spirit.
• * 1.260

  4 They are conformed to a Royal Law.
• * 1.261

  5 Clothed with Royal Apparel.
• * 1.262

  6 Fed with Princely fare.
• * 1.263

  7 They have Princely Company.
• * 1.264

  8 They are Citizens of a Princely City.
• * 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.266

  9 Entitled to Princely Victories.
• * 1.267

  10 A Royal Crown is laid up for them.
• * 1.268

  In five things e∣specially the Saints should ma∣nifest the Princelines of their spirits.
• * 1.269

  1 In acting freely for God.
• * 1.270

  2 In fol∣lowing the Lord fully.
• * 1.271

  3 In deny∣ing the lusts of the flesh and the world.
• * 1.272

  4 In suffe∣ring joyful∣ly for Christ.
• * 1.273

  5 In over∣coming evill with good.
• * 1.274

  Observ. The Spirit of God chooseth the name of Christ to be remem∣bred.
• * 1.275

  What is meant by the name of Christ.
• * 1.276

  The name of Christ is sweet and excellent.
• * 1.277

  What is it to remem∣ber the name of Christ. A twofold remem∣brance. 1 A notio∣nall.
• * 1.278

  2 A practi∣call remem¦brance of the name of Christ.
• * 1.279

  How the Spirit cau∣seth us to remember Christs name.
• * 1.280

  Negat. Not ordi∣narily, by immediate suggestion and revela∣tion.
• * 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.282

  Yet ne∣verthelesse there is an immediate Testimony of the Sp.
• * 1.283

  Dr. Pre∣ston Chur. Mar. p. 9. Of effect. faith. p. 245 Dr. Sibbs Seale of Spi. p. 166. Mr. Tho. Goodwin Ret. of prayers. p. 109.269. Mr. Sym. Des. soule. M. Ruther∣ford. M. Cotton.
• * 1.284

  Cautions about the immediate Testimony of the Sp.
• * 1.285

  Affirmat. The Spirit causeth Christs name to be remem∣bred ordi∣narily in the use of means. The Spirit causeth the name of Christ to be remem∣bred. 1 By ena∣bling men to preach the Gospel.
• * 1.286

  2 By stir∣ring up in the Saints a mighty Spirit of prayer.
• * 1.287

  2 Byrevea∣ling Christ to thesouls of men.
• * 1.288

  4 In order hereunto, the Spirit puts a Di∣vine light into their hearts.
• * 1.289

  5 He re∣neweth in them the remem∣brance of spirituall things.
• * 1.290

  6 He helps Christians in their places to speak out their ex∣periences of his goodnesse.
• * 1.291

  7 He ma∣keth them walk holi∣ly and con∣vincingly.
• * 1.292

  8 By the sufferings of the Saints, he advanceth the name of Christ.
• * 1.293

  Satan (and not the Spirit of God) doth sometimes, put men upon Reli∣gious du∣ties.
• * 1.294

  See the Quakers shaken, in the Narrat. of 10. Gilpin. Daemon. Meridian. p. 81. by M. Fowler.
• * 1.295

  5 Things wherein Satan dif∣fers from the Spirit of God in putting men upon Religious duties.