Two treatises both lately delivered to the Church of God at Great Yarmouth, and now published as useful and seasonable by John Brinsley ...

Two treatises both lately delivered to the Church of God at Great Yarmouth, and now published as useful and seasonable by John Brinsley ...

Table of contents

Title page

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Title page

To my honoured and worthy Brethren the faithful dispensers of the Mysteries of Christ in the County of NORFOLKE. And especially those who were Assistant, or present at the late publick Ordination of Ministers in the City of Norwich, November, 14. 1655.

THE Mystical Stars In the Right Hand of JESUS CHRIST.

THE Mistical Svvord In the Mouth of JESUS CHRIST.

THE Mystical Sun In the Face of JESUS CHRIST.

Reader, besides some other Literal and Punctual mistakes, pardon and Correct these more considerable Errours of the Press.

[2]

Title page

To the Mourners in Sion, Such as being truely sensible of, are cordially affected with the present sad and calamitous condition of the Church of God in the Island of Great Britain.

TEARS FOR IERVSALEM; OR The compassionate Lamentation of a tender hearted Saviour over a rebellious and obdurate people.

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TWO TREATISES.

I. Three Sacred Emblems The Mystical

Starres

Sword

Sunne

in the

Hand

Mouth

Face

of the SON OF MAN.

II. TEARS for JERUSALEM. OR, The Compassionate Lamentation of a tender-hearted SAVIOUR over a rebellious and obdurate people.

Both lately delivered to the Church of God at Great YARMOUTH, and now published as useful and seasonable.

By JOHN BRINSLEY Minister of the Gospel there.

London, Printed by I. L. for Tho. Newberry, over-against the Conduit in Cornhill, by the Exchange. 1656.

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THREE Sacred Emblems. The Mystical

Starres

Sword

Sunne

in the

Hand

Mouth

Face

of the SON OF MAN. Wherein is held forth the Authority, Dignity, Duty, and Security of the Gospel Ministery, with the efficacious and powerful opperations of the Word, and Spirit of Iesus Cirist. With divers other particulars useful at all times, and some of them very seasonable for the present.

As they were lately delivered to the Church of God at Great Yarmouth, by JOHN BRINSLEY Minister of the Gospel there.

TEXT.

Revel. 1. 16.

And he had in his right hand seven stars: And out of his mouth went a sharp two-edged sword: And his countenance was as the Sun shining in his strength.

London, Printed by I. L. for Tho. Newberry, 1656.

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To my honoured and worthy Brethren the faithful dispensers of the Mysteries of Christ in the County of NORFOLKE.
And especially those who were Assistant, or present at the late publick Ordination of Ministers in the City of Norwich, November, 14. 1655.

(Much esteemed in the Lord.)

HAving made choice of the three first Chapters of the Revelation to be the subject of a weekly Exercise in the place where God hath set me, (if he shall please so long to continue my life and liberty till I have finished this taske,) and having through his assistance [Page] passed through the first fifteene verses, it pleased his providence so to dispose, as that the sixteenth came to hand upon that verie day, on which some, and (as I since understood many, of you were assembled together for the Ordaining of certaine Candidates for the Ministery. Being in number parallel to the Starres in my Text, (however one of them, as it happeneth sometimes to the Starres,) appeared not.) With this providential Syncronisme I was then somewhat affected, looking upon the Subject I had in hand, as far more sutable to that audience where you then were, (and my self should have been, had not bodily imfirmity, not daring to conflict with the difficulty of the season, hindred,) then that to which I was then preaching. And hereupon it is, that I have beene since induced to communicate unto you these my Meditations, which here I put into your hands; wishing that they may be as useful to you, and others of my Brethren elsewhere, as they are seasonable and needful for the present times. I shall not neede to minde you of what I presume you cannot but be sensible, what designes there are at this [Page] day on foote against your sacred function, either to render it null, or else contemptible; either of which will serve the Devils and the Iesuites turne well enough for the exterpating of Gods true Religion. Against these you shall finde that in this Treatise, which serveth to animate and beare up your spirits. Onely let it be your care to answer the first of these Emblems here held forth; that you be Starres. First, such as are placed by God in the firmament of his Churh, (whereunto that Ordinance of a solemn Ordination is so necessary a requisite, as that I suppose no moderate and well advised spirit will blame what you in this juncture of time have done, though happily therein all things have not beene so regular as might have beene wished.) And being thus placed, then let it be your care and indeavour to approve your selves in measure worthy of that honour, shining as Starres, giving light to this darksome world by your doctrine and example, being (like the Pleiades) sweetly influentiall, unto those over whom God hath set you. And then with confidence put your selves into the hands of this Son of man committing [Page] your lives, livelyhood, Libertie, labours to the care and custodie of this your Archbishop, who being [...] the Chiefe Shepherd, will have an eye, as to the Sheepe, so to the Shepherds. In whose hand, as I find you in my Text, so I leave you, resting

Yarmouth Decem. 11. 1655.

Your unworthy fellow labourer, yet desirous to be found faithful John Brinsley▪

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THE Mystical Stars In the Right Hand of JESUS CHRIST.

REVEL. 1. 16.‘And he had in his right hand seven Stars.’

IN this, and the three foregoing verses, we have a Description of that Son of man, which in Vision appeared unto his servant Iohn in the midst of the seven Golden ca [...] dl [...]sticks, the Lord Iesus in the midst of the Churches. Him our Apostle here sets forth, as by his Habit and attire, verse 13. so by the [Page] several parts and members of his Body. Three whereof you have in this verse, whereof the Text is part; viz. His hand, his mouth, his face, or countenance. It is the first of these I have now to deal with; his Hand, his Right hand, with the Appurtenances, what he had in it, viz. seven stars; [And he had in his right hand seven stars.]

Where our first Enquiry must be touching the Mysterie, The mysterie opened. what was herein signified. What by these Stars; what by their being in the hand, the right hand of this Son of Man. Begin with the former.

About which,Seven Stars, what. if I had any time to waste, I might shew you the several fancies and conceits of Expositors. Some of which hereby understand seven Angels, Vid. Cornel. A Lapide in Text. Angelical spirits, such as they conceive those to have been which are said to stand before the throne of God, verse 4. Others the Spirit of God, that Spiritus septiformis, whose gifts and graces are seven-fold, many and manifold. Others the seven Planets, each of which they suit with some eminent person shining in his Generation. But I shall not trouble you or my self with these fancies, which I [...] upon as not worth the mentioning, seeing▪ [...] who best knew what it was that [...] hand, himself explains the Mysterie. Which [...] doth expresly in the last verse of the [...] [The seven stars are the Angels of the seven Churches.] Not the tutelary Guardian Angels, but the symbolical Angels, the Mysteries of those [Page] seven Churches of Asia. The Angels of the seven Churches. These are the stars here in the hand of Christ.

Stars, [...]; not precious stores, Orient gems, which shine like stars. So I find one conce [...]ing of it;Stella [...]us jaspide futro E [...]sis erat. Virgil. Aeneid. 41. looking upon these as so many rings upon the right hand of this Son of man; every of which should have a precious stone in it. Applying it to the ministers of the Gospel, who being faithful are as the Lord supposeth it concerning Ieconias, Jer. 22. 24. Like the signet upon his right hand, dear and precious unto him. But let that go among the rest. Take the word here as it founds, in the proper and literal signification of it.

Stars] Such are the Ministers of the Gospel. Obs. Gospel Ministers, Stars. Mark it. This is that which I am now to prosecute, Gospel Ministers are stars. Such was their Lord and Master Iesus Christ himself; he was a Star. There shall come a star out of Iacob (saith Ba [...]m in his prophecy concerning Christ) N [...]mb. 24. 17. I am the bright and morning star (saith Christ of himself Re [...]. 22. 10.) A Star, having his birth manifested to the wise men by a Star, Mat. 20 2. to shew that he was that star foretold. A bright star; excelling all others in glory; and a morning star, b [...]ging the day of grace and glory to the Church, after the night of ignorance and misery. And as the Master so the Servants. They are also stars. Such were the Apostles whom Saint Iohn saw so represented R [...]l. 12. [...]. where he tells us of the woman [...] with the [...], having the Moon under[Page]her feet, and upon her head a crown of twelve stars. And who was this woman? why, the Church, the true Church of Christ; which being cloathed with the righteousness of Christ, (who is the Sun of righteousness) and trampling under foot all earthly glory, is beautified and adorned with the doctrine of the twelve Apostles, who were as so many stars. Such were they, and such are their successors; all the true Ministers of Jesus Christ. Gospel Ministers, they are as stars. So called and represented in regard of the resemblances betwixt the one and the other,Resemblances betwixt them. which are divers. I shall onely single out some of the chief and principal, which as I conceive to be most plain, proper and genuine.

1. Stars are set by God in the firmament of heaven. Ministers set by God in the firmament of his Church. So we find it Gen. 1. 16, 17. He made the stars also; And God set them in the firmament of heaven.] And even so hath he set the Ministers of the Gospel in the firmament of the Church, (which is often called by the name of Heaven.) So the Apostle setteth forth their original, 1 Cor. 12. 28. God set some in the Church] speaking of Gospel Ministers. [...], Constituit; he Constituted, and appointed them to their places in the Church, the Church Catholick visible (for so it must be there understood.) So then a Gospel Ministry is a Divine Institution, not a humane Invention. He that set the stars in the firmament, hath set his Ministers in the Church. And he hath set them there as stars; fixing and setling them by a perpetual ordinance. That is the [Page] difference betwixt Stars and Comets. Comets though they blaze for a time, yet it is but for a time, and that a short time; but Stars are for perpetuity, to continue to the end of the world. Such Stars are the Ministers of the Gospel. How else saith our Saviour what he doth, that he will be with them to the end of the world, Mat. 28. 20.

2. Stars though they be set in the same firmament,They have their several Orbs. yet they have their several Orbs to move in. And so is it with the Ministers of the Gospel, though they be set in the same firmament of the Church, being all Ministers of the same Church Catholick visible, yet they have their several Orbs, their several Charges committed and assigned to them for their inspection and oversight. Thus Paul willeth the Elders, (the Ministers) of Ephesus, to feed the flock over which the holy Ghost had made them overseers, Acts 20. 28. And thus those seven stars in the Text, the Ministers of the seven Churches of Asia, had their several Charges, which were as their several Orbs. And so it is with ordinary Ministers. That being one difference betwixt them and the Apostles. The Apostles were universal Pastors, having the care of all the Churches committed unto them. This was Pauls daily cumbrance, as he tels his Corinthians, 2 Cor. 11. 28. Even the care of all the Churches. Thus were they universal Bishops. But so are not their successors. That of the Bishop of Rome is but a groundless usurpation. Ordinary Ministers [Page] have their severall charges.

3. Stars have their different Altitudes and Magnitudes. Of different Altitudes, and Magnitudes. Some above, others; and some greater then others. One star differeth from another star in glory. 1 Cor. 15. 41. And so is it in the Gospell Ministerie. In the firmament of the Church there are such different stars. Ministers of different Orders and Dignities. So much we may learne from the Apostle in that place forecited 1. Cor. 12. 28. God hath set some in the Church (saith he) first Apostles, secondarily Prophets, thirdly Teachers, &c. Severall Orders, and Degrees. So there were then. And still there are severall Magnitudes even among Ordinarie Ministers. Who differ in respect of theire gifts and ministeriall abilities, even as one Star differeth from another in Glory.

Thus are these Stars set in the firmameut of the Church, having their sevearll Orbes, Altitudes and Magnitudes. But wherefore are they thus set? That is a fourth particular, which I conceive to be here principally eyed and intended▪

4. Stars are set up for Lightes, Set up for Lights, shining. like so many Tapers in the firmament of heaven, to give light to this inferiour world in the night season. So you have the end of their first Creation set down Gen. 1. 16. God made the stars also, and he set them in the firmament of heaven to give light unto the earth:] This is the office, as of the Sun and the Moon, so of the Stars, to give light unto the earth, and that in the night season. And [Page] such is the office of the Ministers of the Gospel-God hath set them up in the firmament of the Church to a like end, that they should be Lights. So it is said of Iohn the Baptist, He was a Burning and a shining light Ioh. 5. 35. And such all the Ministers of the Gospel either are, or ought to be. Ye are the light of the world (saith our Saviour to his Apostles) Mat 5. 14. True it is, such all private Christians in their measure ought to be. This is that which Paul saith of his Philippians Phil. 2 15. Yee doe shine) or shine yee, for so the word may be and is read either Indicatively, or Imparatively, [...], or [...].) This they did, or should have done. But this the ministers of the Gospell ought to doe in a speciall manner. They being Lights by office, which requireth this at their hands, that they should give light to others. Which they are to doe two wayes; By Doctrine, and by Example.

1. By Doctrine. 1. By Doctrine. Holding forth to others the word of truth, the word of Life; that so those which yet sit in darkness may see a marveilo [...]s light. This was Paules errand whereupon he was sent to the Gentiles, viz. to open their eyes, and so turne them from darkness to light Act 26. 18. Which he was to doe by preaching of the Gospell unto them, whereby they might have their eyes opened to see the sinfulness and miserie of their natural condition; and so might be brought to the light of Grace here, and glory hereafter. And such is the office of all the ministers [Page] of Jesus Christ. Which the same Apostle sets forth 2 Cor. 4. 6. God hath shined into our hearts, (speaking of himself and other Gospel Ministers) that we should give the light of the knowledge of the glory of God in the face of Iesus Christ, that being our selves effectually illuminated, we might be instrumentall in the inlightning of others. This are the Ministers of Christ to doe by word.

2. And as by word, 2. By Example. so by worke. As by Doctrine so by Example. Thus are they to shine before others in an Exemplarie Conversation. So indeede ought all Christians to doe. It is the Commendation which the Apostle giveth of his Thessalonians 1 Thes. 1. 7. They were ensamples to all that beleeved in Macedonia and Achaia. But the Ministers of Christ in a special manner. They beeing by their office shepheards, they should (as shepheards anciently were wont to doe) go before their flocks. Or (to hold to the Emblem in the Text, from which I would deviate as little as may be) as that Star did which was given for a guide to the wise men, to direct them to the place of Christs nativity, It went before them (saith the Text) until it came and stood over where the young child was, Matth 2. 9. Such Stars should the Ministers of God be unto the people. Being given them for Guides, they should not onely shew them light (which that star also did to them) but they should go before them, till they bring them to heaven; being Ensamples to them. So was Paul to the believers of his time. Marke [Page]them (saith he to his Philippians) which so walk, as ye have us for an ensample, Phil. 3. 17.] Whereupon he there propounds himself unto them as a pattern for their Imitation. Brethren, be followers together of me.] And such all Gospel Ministers either are, or ought to be. This is that which Paul requires from Timothy. 1 Tim. 4. 14. Be thou an example to the believers in word, in conversation, &c. And the like from Titus, Tit. 2. 7. In all things shew thy self a pattern of good works.] And it is Saint Peters charge to all of that Tribe. Neither as being Lords over Gods heritage, but being ensamples to the flock, 1 Pet. 5. 3. The Ministers of Christ though they be as stars, set over others by God, yet they may not (as Astrologers tell us some of the stars do) Lord it over their Brethren. Whether over their Consciences or Person [...], by an imperious obtruding of their own dictates instead of Gods Commandements (as the Pharisees did) or by carrying themselves Magisterially towards any under their charge. But Patterns they should be; teaching the people as by Doctrine so by Example. Here is a fourth resemblance, to which add a fifth.

5. Stars have light and give light, but it is a borrowed light. In that differing from the light of the Sun, 5. Their light is borrowed. whis is originally in the body of it. The Sun being the fountain of light, it hath light in, and from it self. But so have not the stars. Their light is a borrowed light which they receive from the Sun. And such is the light [Page] which the Ministers of Christ communicate unto others, it is but a borrowed light. Therein differing from that light, which is in Christ; who is the Sun of Righteousness (as he is called, Mal. 4. 2.) the fountain of all spiritual light. That was that true light, (saith Saint Iohn, speaking of Christ, Iohn 1. 9.) [...], light it self; Original light. So was not Iohn the Baptist (as the verse foregoing hath it) [He was not that light.] A light he was, and that a shining, an eniment one, but not that light, that Original light. This was onely Iesus Christ. He is the Sun. As for his Ministers they are but stars, receiving their light from him. I have received from the Lord that which also I delivered unto you, saith the Apostle to the Church of Corinth, touching the Doctrine of the Sacrament. And the like may be said of the whole doctrine of the Gospel. This the Ministers of Christ receive, before they can deliver it: Being themselves enlightned, before they can enlighten others. God who commanded the light to shine out of darkness, hath shined into our hearts (saith the Apostle) that we should give the light &c. (in that place fore-named, 2 Cor. 4. 6.) Hence is it that sometimes they are compared to Candl [...]s or Lamps. Ye are the light of the world (saith our Saviour to his Apostles) Matth. 5. 14. But what light? why, not Sun-light, but Candle-light. So the verse following explains it. [Neither do men light a Candle, and put it under a bushel:] meaning that he had not communicated [Page] unto them that light, to the end that they should hide it. And thus it is said of Iohn the Baptist, that he was a shining light, John 5. 35. But what light? why, a Lamp, or a Candle; for so the word there properly signifieth, [...], (whence cometh the Latine word Lychnus, and the English Linke.) And such were these Angels, the Ministers of these seven Churches of Asia; the Churches being the Candlestick (as they are here represented to Iohn in this vision) they were the Candles in them. Now a Candle or Lamp, how great soever the light be that it giveth, yet it is but a borrowed light. And so is it with the Ministers of the Gospel; Their light is but a borrowed light. Here is a fifth resemblance. Take one more.

6. Stars are Influentiall. They are Influential. As they all give light, and the same light, so they have their severall Influences. What those Influences are, it is in a great measure a Mysterie, a secret to us. But that they have such Influences, it is not to be questioned. So much we may learne from God himselfe, who Putteth the Question to Iob, (Cap. 38. 31.) Canst thou binde the sweete Influences of Pleiades, or loose the bands of Orion? Pleiades and Orion, two of the Constellations of heaven. Pleiades, the seven stars, which rising in the spring bring warme showres for the moistning and refreshing of the earth. Orion, a winter Star, which brings with it hard frosts, which are there called the Bands of Orion, because the earth is as it were bound with them. Thus are [Page] they both Influentiall; changing and altering the Earth and the Ayre. And like Influences have these Stars, the Ministers of the Gospell, upon the Persons and places over which they are set; working upon them, as by their Doctrine, so by their Examples. Both which are very Influentiall, and operative for the changing and altering of the people, either for the better, or the worse. Hence is it that they are compared to salt, Mat. 5. 3. Ye are the salt of the earth.] Salt being layed upon a peice of flesh, it hath in a little time a great influence upon it, in altering the taste of it, seasoning it and making it savorie. And thus the Ministers of Christ, by their wholesome and savorie doctrine and holy example they season others; changing and altering them for the better. And on the other hand, being bad themselves, they infect others. So as what the Lord speaks of the Prophets and people of Israel in another sense. Hos. 4. 9. We may use it in this, Like Preist, Like people. Surely it was not without cause that the Lord sending his destroying Angell to Ierusalem, he orders him to begin at the Sanctuarie Ezek. 9. 6. From thence came the rise of all those Abominations, that were done in the midest of that Citie (of which he speakes verse. 4.) they began at the Preists; who if they had not been first corrupted themselves, the people had not been what then they were. Thus are the Ministers of God like Stars, for those Influences which they have upon the people.

[Page] To which I might add (did I not feare the straining of this string) as an enlargment,They have a power of Binding and Loosing. or further improvement of this Resemblance. Stars having such an Influence upon the earth, they have also a power of Binding and Loosing. Such are the properties of those two a foresayd Constellations. Pleiades and Orion. The one bindeth the earth with the hard frost, the other looseth it by the warme ayre and showres. And such a power hath Jesus Christ given to these Stars, the Ministers of his Gospel, a Binding and a Loosing power. This power he gave to Peter Mat. 16. 19. I will give unto thee the keyes of the Kingdom of heaven; and whatsoever thou shalt bind upon earth shall be bound in heaven; whatsoever thou shalt loose upon earth, shall be loosed in heaven.] But not to Peter alone, but to the [...]est of the Apostles and Disciples as well as to him. So you shall finde it Ioh. 20. 23. Where explaining what he meant by binding, and loosing, with their solemn Mission he giveth them this Commission, [Whosoever sinnes ye remit, they are remitted unto them, and whosoever sins ye retayne, they are retayned. This power did Jesus Christ give unto them, and their successors; putting the Keyes of the Kingdom of heaven into their handes, the Keye of Doctrine; and the Keye of Discipline; whereby they open and shut, binde and loose; binde the Obstinate, loose the Penitent; both which they doe in a Ministeriall and declarative way. Even as it may be conceived of those two foresayd Constellations,[Page]Orion and Pleiades; the one bindeth the earth, the other looseth it. But how? Not meerely by their owne influence, as being the sole, or yet principall Cause of that Change, for that is to be attributed to the Sun, which by his Recess, and returne maketh that alteration; but they by their rising notifie those changes. Even so is it with these Stars the Ministers of Christ, what herein they doe, they doe it not by their owne power or vertue (as Peter said of his healing the Cripple Act. 3. 12.) but by Anthoritie from Jesus Christ, in his name declaring what his will and pleasure is. Here is a sixth Resemblance. To which I might yet add some other, which are reached unto me by other handes. But I would not seeme to straine the Allegorie, by drawing that from it which it will not naturally and voluntarily yield. And I shall have occasion to touch upon some; and diverse other in the Application. Which let it be directed both to Ministers and People.

1. For the former,Applic. To Ministers. were the Audience sutable, I might from hence take a just occasion to speake largly to the men of my owne Tribe; minding them of their Duty, and exciting them to the discharge of it. But however, give me leave here to present to you,Ministers Duties, why to be opened before the people. what more immediately and properly concerneth them. Hirein I shall preach to my self; and you must give us leave sometimes so to doe. Whereof you may have the benefit afterwards. Besides, you hearing what the duties of Ministers are, may [Page] be the better able to doe, what you are [...] onely allowed, but in some cases required to doe, viz. to say to Archippus (as Paul biddeth them Col. 4. 17.) take [...]de unto the Ministery which thou hast received in the Lord, that thou fulfill it.] I meane, in a Christian and becoming way, to excite and admonish those whome God hath, or shall set over you, in case they shall be found remiss or negligent in their Ministerial duty and service. Upon this account I shall give an account to you, of what more properly concerneth my selfe and others of my Brethren. To whome the sum of what I have to say is onely thus much; that seeing they are set by God as Stars in the firmament of his Church,Ministers are to do office of Stars. they would performe the like offices to those committed to their charge, as the Stars doe to this Inferiour world.

But before I come to prosecute this Exhortation, let me first premise one or two Premonitions.Provided first that they be Stars. Let them first see that they be Stars, such as are so placed by God in the firmament of his Church▪ Therein do true Stars differ from Comets. The one is fixed by God, the other ascends of it self. Let not the Ministers of 1 the Gospell doe so,Set in the Church▪ by God. Let not them ascend into Mose's Chayre, (as that new starre is sayd to have done into Cass [...] p [...]s, in the yeare, 1572) of themselves; thrusting themselves whether upon the Ministeriall function, or yet particular Charge; without a regular and warrantable mission. So did those false Prophets in Ieremies [Page] time, of whome the Lord complayns Ier. 23. 21. I have not sent these Prophets, yet they ran; I have not spoken unto them, yet they prophesied.] Thus did they all on their owne heades, having neither Mission, nor Message from God. Let it not be so with Gospell Ministers. They who take that office upon them, let them looke to their calling. Noe man taketh this honour to himselfe, but he that is called of God, as Aaron was, saith the Apostle, of the Priesthood Heb. 5. 4. speaking not de facto, but de jure; not what men doe, but what they ought to doe. Uzziah though a King, must not take upon him the office of a Preist 2 Chron. 26. 16. No more ought any to usurpe upon a Gospell ministerie; taking upon them to dispence Ordinances in a ministerial way, without a warrantable calling from God. Let them see that they be Stars, not Comets: that they be set by God in the firmament of his Church.

2. And being thus set,Illuminated themselves. let them now seeke after Illumination, that they themselves may be inlightened. So are the stars, being set in the firmament they are inlightned, without which they would be of no use. And this let these mysticall stars seeke after; even a supernaturall illumination. God hath shined into our hearts (saith the Apostle) that we should give the light, &c. Ministers, that they may inlighten others they must first be enlightned themselves. And this let them seeke after. And where shall they have it? Why, where have the stars their light, [Page] but from the Sun? And where should Gospel Ministers have their light, but from Iesus Christ. He was the true light which lightens every man that cometh into the world, it is spoken of Christ Ioh. 1. 9. Who ever it is that is inlightned, whether with a naturall or supernaturall light, they receive it from Christ. And to him let his Ministers looke; and that not onely for the former, but the latter of these; that they be inlightned with a supernaturall Illumination; having not onely their heads but hearts enlightned; that they may be indued with a cleare sound and affectionable knowledg of divine and heavenly Mysteries. And being thus seated, and thus qualified, then

(In a third place) Let them doe the office of stars, Then shining before others. holding forth that light which they have, shining before those over whome they are set. Which they are to doe in those two wayes forenamed. By Doctrine, by Example.

1. By Doctrine, By Doctrine, preaching the word, holding forth the light of Gods truth, the word of life. This are all Christians to doe in a practicall way. So Paul willeth his Philippians Phil. 2. 16. Holding forth the worde of Life; viz. in their lives and Conversations, by walking answerable to it. But the Ministers of Christ in a doctrinall way; Communicating that light of saving knowledg which they have received, in and by the preaching of the word.which they are to do. Which they are to doe.

1. Voluntarily and freely. Soe doe the stars give forth their light.Voluntarily & freely, And so should Ministers [Page] theirs. Freely you have received, Freely give (saith our Saviour to his Apostles, willing them to communicate their guifts for the good and benefit of others, and that freely. And so should the Ministers of the Gospell theirs. Not doing what they doe by constraint, nor yet out of Covetousness, or any other by and sinister respect, but willingly, freely. So Saint Peter giveth it them in charg 1 Pet. 5. 2. Feede the flock of God which is among you (or, as much as in you is, [...]) taking the oversight thereof not by constraint, but willingly; not for filthy lucre, but of a ready minde. [...]. Four words which I could wish all the Ministers of Jesus Christ had them written upon their hearts; that remembring them they might practise accordingly.

2. Doing this freely,Faithfully and sincerely. let them also do it faithfully and sincerely. In doctrine shewing sincerity (as Paul willeth Titus Chap. 2. verse 7. First, holding forth no other light then what they have received. Not their owne light. Herein again true Stars differ from Comets. Comets being set on fire, hold forth their own light; so doe not the Stars; they hold forth no other light then what they have received from the Sun. So ought the Ministers of Christ to doe; not like those false prophets of whome the Lord complains Ier. 23. 16. that They spake a vision of their owne heart, and not out of the mouth of the Lord.] Comet-like, being set on fire with ambition [Page] or vaineglory, or some other by and sinister respects, they held forth their owne light. So ought not the Ministers of Christ to doe. Star-like, they are to hold forth no other light then what they receive from the Sun; no other doctrine then what they receive from Christ. I have received of the Lord that which also I delivered unto you (saith the Apostle.) And then (secondly) all that light. So doe the Stars; they doe not hide, or hold back any of that light which they have received. No more may the Ministers of God any of the light of divine truth. Such was Pauls faithfulness in his Ministerie, that he did not shun to declare unto the Churches all the Counsell of God; so he tels the Elders at Miletum Act. 20. 27. All the Counsell, viz. What was profitable for them (he explains it verse. 20.) And such should the faithfulness of Gods Ministers be. They are not to hide or hold back any part of that light which they have received. That which Balaam once spake against his will. Numb. 24. 13. Ministers should freely and conscientiously resolve upon, and practise. What the Lord saith unto them, that to speake. Onely that, all that.

Thirdly,Constantly and assiduously. And in so doing let them be assiduous, and vnwearied. So are the Stars in their Motions and operations, in giving light to the earth, they are unwearied, holding on their courses, night after night. A fitting patterne for the Ministers of the Gospell, who should be thus unwearied in their Ministeriall services. So was Paul, who [Page] tels his Corinthians that the Care of all the Churches came upon him daylie. 2 Cor. 11. 28. [...], a multitude of cares, which came like an Armie upon him (for that is the proper signification of the word,) these came upon him [...], daylie. So should the Care of those particular charges over which God hath set his Ministers, come upon them, and that daylie. They should be assiduous in seeking of their good; unwearied in their Gospell Ministration, in the worke and services of their God. This is that which Paul requires from all Christians 1. Cor. 15. last. Finally my brethren, be ye steadfast unmovable, alwayes abounding in the worke of the Lord.] And let it be directed in a speciall manner to the Ministers of Christ, who are imployed in the service of the Lord after a speciall manner. Let them be therein unwearied; [...], not giving in, not fainting (as Paul saith of himselfe that he did not 2. Cor. 4. 1.)

And so doing let them now for their Incouragement,An incouragement for faithful labourers. take notice of what there followeth. For as much as you know that your labour is not in vaine in the Lord] So shall not the labour of private Christians be: much less the labour of Gods Ministers. Who thus shining as stars here, shall shine as Stars hereafter. So runs the Promise in express terms Dan. 12. 3. They that be wise (Teachers (saith the Margin, and so the word (Hammashkilim) may be taken transitiuely, for facientes intelligere, such as make others wise) shall shine as the brightness of the firmament, [Page]and they that turne many to righteousness, (which is properly the Ministeriall worke) as the Stars for ever and ever. Being honoured both of God and men; shining in their memories upon earth, (the Apostles are as twelve stars upon the Churches head Rev. 12. 1.) and in their persons in heaven.

2. I have done with the former and chief part of the Ministerial office;Example. which is to shine before others in Doctrine, to which (in the second place) they are to joyn Example. Which (as I have already shewn you) is not a little influential upon the people especially upon the vulgar common sort: who are for the most part more led by Example then Precept. Praeceptis ducimur, Exemplis trahimur. Precepts lead, Examples draw. And of all examples, none more then of Ministers. They being to some as the Sun-diall, by which men set their Clocks; or as the Stars to the Sea-man, by which he steareth his course. The consideration whereof should make them the more wary and circumspect in the ordering of their lives and conversations, that they may he exemplary to others. That is that which both Paul and Peter require from them in the places forecited, 1 Tim. 4. 12. Tit. 2. 7. 1 Pet. 5. 3.

Quest. But wherein should they he so exemplary unto others?Ministers wherein they are to be Examples to others.

Answ. In setting forth of this I will not go from the word I have in hand. Onely send them to the Stars, which I shall propound as patterns [Page] to them in those things wherein I would have them to be patterns to others.

1 1. Let them be Examples to others in Purity. Such are the Stars, In Purity. pure creatures. Not a spot, not a blemish to be seen in any of them, (I mean in the fixed stars. True indeed in the Moon there are spots, but not so in any of the fixed stars, which are most properly the Ministers Embleme. They are all pure.) And such all the Ministers of Christ should labour to be, Pure. The Priests under the Law must not have a blemish, Levit. 22. Patterns of Purity. This is one thing wherein Paul would have Timothy to be a Pattern (in that place forenamed, 1 Tim. 4. 12.) Be thou an example of the believers. But wherein? why, among other things, in Puritie. And again Chap. 5. 22. Keep thy self pure: And herein should all the Ministers of Christ be exemplary to others. In purity of Conversation; keeping themselves unspotted of the world; free from the evils of the times and places wherein they live: that their lives be not spotted with any scandalous crimes. Which if they be, they will be (like those spots in the Moon) obvious to every eye, and no small blemish to their holy function.

2 2. As in Purity, so in Zeal.In Zeal.Stars as they shine, so they sparkle. Therein differing from the Moon, as a Diamond doth from a Christal. The one shines, but it is but with a pale, wan light. The other both shines and sparkles. And so should it be with the Ministers of Christ [Page] Whilest they shine in purity, they should sparkle with zeal. Such a light was Iohn the Baptist, not onely shining, but burning, John 6. 35. shining with holiness, and burning with zeal. And such should all the Ministers of God be; as pure, so zealous. That is the thing which the Spirit requires from one of these seven Angels, the Minister, or Ministers of the Laodicean Church, Rev. 3. 19. Be zealous. And so should all the Ministers of Christ be; zealous for God, for his truth, for his worship and service; zealous against Errours, Heresies, all kind of doctrinal or practical wickedness. Such were Moses and Phineas, whose zeal standeth upon record to their eternal honour. And such was Paul, of whom the story tels us, Acts 13. 9. that when he saw Elimas the Sorcerer opposing him as he did, not so much his Person as his Doctrine, Being filled with the Holy Ghost (saith the Text) he set his eyes upon him. His eyes even sparkled with a holy indignation against him. And so, when he came to Athens, and there saw the City so wholly given to Idolatry, his spirit was stirred within him (saith the Text, Acts 17. 16▪) [...]. Exacerbabat spiritus ejus, his spirit was sharpned, it had an edge set upon it; it was so stirred that he could not but break forth into an open and tart reproof. And so was it with our blessed Lord and Master, the Lord Iesus. However in his own personal concernments none more patient [that Lamb of God,] yet in the cause of his father none more [Page] zealous. The zeal of thine house hath eaten me up. It is spoken of Christ, Iohn 2. 17. Such was his holy zeal for the service and honour of God his Father, that it was as a fire in his Breast, continually feeding upon his spirits, so busying and taking up his thoughts that it made him even regardless of himself. And such should be the zeal of his servants, his Ministers.

Onely let them see that it be a well tempered zeal.Their zeal must be well tempered. Not fiery, not furious. In this do Stars differ from Comets, Blazing-stars; Both sparkle; but the one in a temperate, the other in a furious way, as if they would set the world on fire. Such zeal the Ministers of God must be ware of. When Iames and Iohn, having had some affront offered them, and their Master, by the Samaritans, wo refused to receive them, propound to him this course of proceeding against them, wilt thou that we command fire to come down from heaven to consume them? he presently makes answer to them with a Check, ye know not what manner of spirit ye are of, Luke 9. 54, 55. Giving them to know, that their counsel did not suit with their calling; neither did it favour of a truly Ministerial spirit; which should be a spirit of meekness and gentleness. Zealous the Ministers of God may be, ought to be. But let it be for God, and not for themselves. And then let their fervour be tempered with a wise and holy discretion. Let them sparkle where need is, but let it be like Stars, not like Blazing-stars.

[Page] Thirdly,In Humility. As in Puritie and Zeale, so in Humilitie. Hereof the Stars are very proper Emblems (as Lapide hints it upon the Text.) Which though they be vaste bodyes, most of them far bigger then the Earth, yet how little doe they seem to be. And such should the Ministers of the Gospel be; what euer they be for place, for partes, for gifts, yet they should be little in their owne eyes· So was Paul; however not Inferiour in place or gifts to any of the Apostles, (which being thereunto provoked by his emulous Adversaries he sometimes asserts and stands upon. 2 Cor. 11. 5. I suppose I was not any whit behind the cheifest of the Apostles. And againe in the Chapter following verse. 11. he inculcates the same. In nothing am I behind the very cheifest Apostles,] Yet in his owne eyes how low was he? Even the least of them. So much we may heare him elswhere acknowledging; 1 Cor. 15. 9. I am the least of the Apostles.] Yea the least of Saints. So he tels his Ephesians, cap. 3. verse. 8 Vnto me who am least, then the least of all Saints is this grace given.] [...], a double diminitive Less then the Least, i.e. for the least. So little was this great Apostle to himself. Even as nothing. That is his Expression elswhere, in that place forenamed, 2. Cor. 12, 11. In nothing am I behind the very cheifest Apostles, though I be nothing. Thus whilst he tooke notice of the abundant grace of God to him in bestowing such gifts, as he had done, upon him, yet with all he acknowledgeth his owne nothingness. How in, [Page] and of himself he was nothing, nothing without Christ; even as the stars are nothing without the Sun, of no use, good for nothing. Such was Paul in his own eyes, And he would not seeme over great in the eyes of others. It is the reason which he giveth why he did forbeare to speake somewhat of himself which otherwise he might justly and truely have done 2. Cor. 12. 6. Now I forbeare (saith he) lest any should thinke of me aboue that which he seeth me to be.] So would he have those his Corinthians; and others to looke upon him, as men doe upon the Stars. which though great in themselves, yet make but a little shew. And such should the humility of Gods Ministers be, the more eminent they are in place and gifts, the more humble should they be (Even as the stars the higher they are, the lesser they seeme.) So serving their God in all humility of minde (as Paul saith of himself that he did Act. 20. 19.) A grace which is no small Ornament to private Christians: Whome therefore the Apostle presseth to seeke after it. Eph. 4. 2. Phil. 2. 3. But specially to Ministers; who of all other sho [...]ld be most humble. Not thinking highly of themselves; not seeking after popular applause, nor yet affecting any worldly grandur. Let them leave this to the men of this world, (whereof the Moone is an Emblem, which though less then any of the Stars, yet being nearer the earth, seemeth far greater:) Let them, such as minde earthly things, let them seeke after an earthly greatness. But let it not be so with [Page] the Ministers of Christ. That is the interdict which our Saviour giveth to his Disciples, Mat. 23. Where he forbids them to doe as the Scribs and Pharisees did. Be not ye called Rabbi, verse 8. Neither be ye called masters verse 10. He would not have them ambitiously to affect high and swelling titles of honour and preeminence. And afterwards when his Apostles were contesting about a supremacy; reasoning among themselves which of them should be greatest (as Saint Luke hath it, Luke 9. 46.) greatest in the kingdom of heaven (as Saint Matthew explains it, Mat. 18. 1.) that is, in that temporal Kingdom of Christ, which they then dreamed of, our Saviour instead of answering that Question which they propounded to him, (which they did in a covert and reserved way, as Saint Matthew there sets it down, At the same time came the Disciples unto Iesus, saying; who is the greatest in the kingdome of heaven? Thus they propose the Question in a general way, afar off, as being ashamed to speak out, to speak what they meant, and to let their Master know what it was that they had been parling about) he perceiving the thought of their heart (as Saint Luke there hath it vers. 47.) taking notice of their Ambition, he taketh a Childe, and set him by him (saith Saint Luke) set him in the midst of them (saith Saint Matthew) so presenting him to them as an Emblem, and Pattern of that which he would have them to learn, viz. true Humility and kowliness. Not to think highly of themselves, nor to seek [Page] great matters for themselves; not to affect earthly greatness, temporal honours and dignities and promotions. So he there explaineth his own meaning in the verses following, Matth. 18. Except ye become as little children, verse 3. whosoever shall humble himself as this little childe, the same is greatest in the Kingdome of God, vers. 4. Thus doth he point them out the way to true greatness; to be great in the eyes of God and his Saints, viz. to be little in their own. And so it is. As pride maketh way for a downfal, so humility is the way to preeminence. And in this grace let all the Ministers of Jesus Christ be exemplary to others. Patternes of Humility. I will be brief in the rest.

Fourthly,In Sobriety, Modesty, Gravity. As of Humility so of Sobriety, Modestie, Gravity. Hereof also the Stars may be looked upon as Emblems. This being a difference betwixt true Stars and Comets. Comets, Blazing-stars, they do diffluere, flie out, in a loose way, having their long trains and streamers, their tresses and hairy bushes, from whence they are called Stellae Crinitae, or Comatae, hairy Stars with their loose locks and long mains. No fit patterns for the Ministers of the Gospel, who of all others may not so flie out in any loose way, so as to be in any kind exorbitant, whether in meat or drink, or apparel, or hair; But in all, patterns of Sobriety, Modesty, Gravity, therein resembling the true fixed stars, which are of a plain and simple aspect.

[Page] Ffthly,In Regularity and Constancy. Of Regularity, and Constancy. In this the fixed stars differ both from Comets and Planets. The one are regular and constant in their motion, the other varying and wandering. Now such should Gospel Ministers be. Not [...] (as Saint Iude saith of some in his time, Iude 13.) Planets or Comets, wandring stars; but fixed; Fixed as in their places and charges (which they ought not to desert, so as to remove from place to place, without just, weighty and warrantable cause; Being stars let them keep their Orbs) so in their Iudgments and Practices; not changing or turning with the times; not entertaining every new Doctrine under the name and notion of New-Light. No the Stars keep their old light. And so let the Ministers of Christ do their old Doctrine, the old truths of God. What though the world have heard of them never so often? So it hath seen the light of the Stars; and yet they still hold forth the same.

Sixthly,In Patience, and undanted Resolution. and lastly, of Patience, with a couragious and undaunted resolution. Hereof again the Stars are Emblems; which shine in the dark of the night, and sparkle most in the coldest seasons. And such should be, as the Patience, so the Courage of Gods Ministers. It is that which the Spirit taketh notice of in some of those Angels, the Ministers of these seven Churches; I know thy works, and thy labour and thy patience, (saith he to the Ephesian Angel Rev. 2, 3.) I know thy faith and patience (to the Thyatirian, [Page]v. 19. And as their Patience, so their Courage in appearing for Christ in those sad times. I know thy workes, and where thou dwellest, even where Satans seat is, and thou holdest fast my name, and hast not denyed my faith, even in those dayes where in Antipas was my faithfull Martyr,] that is the testimony given to the Angel of the Church in Pergamus verse. 13. And the like to the Philadelphian Angel, cap. 3. 8. Thou hast kept my word and hast not denyed my name,] Thus did they shine as stars in that darke night; in that [...]ad persecution under Domitian the Emperour, yet still they stood by it, holding forth the word of truth. Like Patience and Courage there should be in all the Ministers of Christ, In evill times they should stand by their flocks. So doe the Stars; when neither Sun nor Moone appeare, yet they stand by it, and shew themselves. So should the Ministers of Christ even in times of persecution stand by their Charges. It is the Character which our Saviour giveth of the hireling shepheard Ioh. 10. 12. When he seeth the wolfe coming (in times of danger) he leaveth the sheepe, and flieth. Whereas the true shepheard is readie to lay down his life for his sheepe, verse 13. Thus should the Ministers of Christ in evill times, in the darke night of Persecution stand by the people committed to their charge. And standing by them, they are then to shew themselves, then appearing for Christ. That was Peters resolution, and it was a good one, had he not taken it up in his owne strength. Though all men shall be offended[Page]because of thee (saith he to his Master) yet will I never be offended, Mat. 26. 33. And such should be the resolution of the Ministers of Christ, which they should take up in the name and strength of their Lord and Master; Though all others should forsake him, yet to stand by him. Though Sun and Moone withdraw▪ the Rulers and Potentates of the earth doe not appeare for him, but it may be against him (which too often they doe, as the Psalmist sets it forth Psal. 2. 2.) then let these stars shew themselves, the Ministers of Christ then appearing, then shining, shining as lights in the midest of a froward, crooked perverse generation.

Thus have I showne you the duty of Ministers in reference to the people over whome God hath set them. Before whome they are to shine as stars, as Lightes both by doctrine and Example. To these I might yet add some other vsefull admonitions. One in reference to themselves. And two in reference to their fellow Brethren, And yet one other in reference to their Flocks. I shall still hold to the Emblem in hand, prosecuting the same Allegory.

1. In reference to themselves.Ministers should be heavenly minded. Let them be heavenly minded. Stars are inhabitantes of heaven, having their abode there, not descending upon the earth, nor coming near it. So should it be with Gospell Ministers. Our conversation is in heaven (saith Saint Paul) Phil. 3. 20. True it is, such should the Conversation of all Christians be. Being heaven-borne, borne from above, [Page] [...] (as our Saviour hath it Ioh. 3. 3.) they should minde and seeke the things which are above (as the Apostle elsewhere exhorts them Col. 3. 1, 2. But the Ministers of Christ in an especiall manner. They should have their [...], their Converse in heaven. Thither it was that Paul was once wrapt in an Extasie. 2 Cor. 12. into the third heavens. And thither should the Ministers of Christ frequently ascend by divine Meditation and Contemplation. Entering into that holy of holies, not as the High-Preist did into that Typicall one, once in the yeare, but often, daylie; nay living there, having their constant abode there. Not being [...], men of the earth, plunging themselves into the affaires and business of this world; but so using it as if they used it not, living a bove it. This in reference to themselves.

Secondly, In reference to their fellow Brethren let them take heede of two things.

1. Of Clashing with them.Not clashing with their Brethren. Who ever saw the Stars doe so? True indeede, Meteors we may see sometimes spitting and shooting and darting, but not so the stars. Among them what a constant harmonie and agreement doe we see? And O that there were the like amongst all the true Ministers of Jesus Christ! that there might be no such clashing, no such spitting, darting or shooting one against another, whether from the Pulpit or the Press. But that all of them might thinke, and speake, and write the same thing, so keeping the unitie of the spirit [Page]in the bond of peace. Which all Christians should greatly affect, so the Ministers of Christ in a speciall manner. In the meane time all cumbring against the common Enemie, even as the Stars in their courses fought against Sisera, Iudg. 5. 20. But having peace one with another (as our Saviour giveth it in charge to his Apostles, Mark 9. last.)

Not but that in some cases Ministers both may and ought to reprove their Brethren. In what cases Ministers may and must ap [...]eare▪ [...] gainst their Brethren. So did the Apostle Saint Paul; who not onely appeared against the false Brethren, who went about to introduce their dangerous doctrines, to whome (as he saith) he gave not place by subjection, no not for an houre Gal. 2. 4. 5. But even Peter also. When he saw that he did not [...], walke with a right and even foot, but inclined to an vnwarrantable separation, tending to a dangerous schisme in the Church, now he with stood him to the face, appeared openly against him Gal. 2. 11. 14. And the like the Ministers of Christ not onely may, but ought to doe; When they see the fundamentall truthes of God undermined, or the peace and unitie of the Church indangered, in these cases they not onely may, but ought to speake, who ever it be that appeares against them. But in the meane time let them not affect such clashing; nor yet undertake them unless it be in matters of great and weightie concernment.

Secondly.Not pragmaticall Busibodies. Let them take heede of being Pragmaticall, Busy-bodies. As of running into [Page] other Professions, which are Eccentricall to their owne, of no affinitie with their Ministeriall function, so of intermedling in other mens charges. This is that which Saint Peter forbids all Christians. Let none of you suffer as an evill doer, or as a Busy-bodie. 1 Pet. 4. 15. [...], the word properly Signifieth, a Bishop in another mans Diocess. Such should not private Christians be. Such let not Ministers be. Being Bishops let them keepe within their owne Diocesses, even as the Stars do within their own Orbs and Spheres.

Thirdly,Vigilant over their flocks. In reference to their Flocks. Let them be vigilant, watchful. Hereof also (as Lapide noteth it) the Stars are Emblems, which watch over the earth in the night season. And so vigilant should Gospel-Ministers be over their Flocks. Even as the story tels us of those shepheards, to whom the Angel appeared with those joyful tidings, Luke 2. 8. They were keeping watch over their flocks by night. And such watchmen should these spiritual shepheards be. To this end are they set over their flocks by God, that they should watch over them. Son of man, I have made thee a watchman unto the house of Israel, (saith the Lord to his Prophet Ezekiel) Ezek. 3. 17. To watch over their souls. Obey them that have the rule over you (saith the Apostle) for they watch for your souls, Heb. 13. 17. And this let them do. That is the word which Saint Paul giveth to the Elders of Ephesus, Acts 20, 31. Watch. And [Page] this let all the Ministers of Christ do. And that as at all times, so specially in the night, in times of danger, when Foxes, & Wolves, false Teachers, Heretical seducers walk abroad, seeking to make a prey of the flock. Such was that time when Paul gave that watch-word to those Elders, as we may learn from the verses foregoing, (verse 29, 30.) I know this saith he) that after my departure grievous wolves (wolves in sheeps-cloathing, false teachers) shall enter in among you not sparing the flock. Also of your own selves shall men arise, speaking pervese things (broaching and venting false and Heretical doctrine) to draw away Disciples after them. Therefore Watch. Ministers should be vigilant at all times, knowing that that Roaring Lion is still walking about. But when such Wolves and Foxes, subtile and dangerous Seducers are abroad, they had need then to look out sharp, as the STARS (heavens sentinels) do in the dark of the night.

But I fear I have wearied your attentions with what, (I confess) doth immediately concern but a few of this present Audience. You have have heard what ones the Ministers of Christ ought to be.

But shall we now give way to an Enquiry?A modest enquiry touching the Ministers of the Church of England. Are the Ministers and Teachers in this our Church, (I mean the Church of England) at this day such? Such Stars? Blessed be God such there are, and that not a few. But how many far otherwise. Such as go for Stars, being [Page] set in the firmament of the Church,Some not deserving the name of Stars. but are unworthy of that name; having little light, or if they have, yet hiding it; less zeal; no purity, but are rather like those spots in the Moon, no small blemish in the Churches face. I might go on; But I have no pleasure in discovering of what I have here no opportunity to rectifie.

Besides these how many Meteors? Many Meteors Comets. such as would be taken for Stars, but are nothing less in truth. Comets they are.

1 1. Being (first) not set in the firmament of the Church. ascending of themselves,Intruders upon the Office, Exhalations. But meer Exhalations, ascending of themselves, and drawn up by some sinister respects of Honour or Profit, or the like, and fed with those earthly vapours. I mean men taking this office upon themselves, not being called thereunto by God, not being set apart to the work, whether Actually or yet Intentionally.

2 2. Blazing-stars. Such were the false Apostles in Saint Pauls time;Blazing Stars. and such there are too many in ours. Men who make a great glare, a great shew, and (as Gamaliel once said of Theudas, Acts 5. 36.) they boast themselves to be some body, no ordinary Teachers. And thereupon they hold forth new and strange lights, new and strange doctrines, such as the world cannot but stand amazed at the beholding, hearing of; as much as in them lieth setting the Church on fire therewith. By which means it cometh to pass, that the truly Orthodox Ministers [Page] with their old light, their old truths, comes to be the less regarded, and by some slighted. Even as it is when there is a blazing-star flaming in the heavens, the world stands at gaze at that, all tcome out of their doors to look upon that, whilest the true Stars in the mean time are little passed by without any observation.

3. To these add (in the third place) Falling-stars. 3 Such are Comets, Falling-Stars. they shine for a time, and that it may be very brightly, out-shining all the stars about them, but in a little time, having spent their stock of vapour, they fall down to the earth from whence they came, and thereby are discovered to be what they were, not stars but Comets, Quae cecidit, stella non fuit, Cometa fuit. And such stars how many have we seen of late times? falling-stars. Time was when they shone, and that brightly, like Lucifers, sons of the morning, but now how are they fallen from heaven (as the Prophet saith of the Babylonion Monarch and Empire, Isaiah 14. 13)? Fallen from their Principles. Such a Star we read of Revel. 9. 1. I saw a star fallen from heaven (saith Saint Iohn) which some understand of some eminent Minister of the Church, who fell from the true Religion of God and turned Apostate. And elsewhere he tels us of the Stars of heaven falling to the earth, Revel. 6. 13. Ministers falling from the truth into Errours. And such stars how many have we seen or heard of? Men sometime of special note in the Church, shining like Stars in the firmament thereof. [Page] But now are they fallen from heaven to earth, (I had almost said, to Hell, but I would be as charitable as I may, hoping, however desiring, that God would give them repentance unto salvation, that they remembring from whence they are fallen, may repent and do their first works (as the spirit counsels the Angel of the Church of Ephesus Revel. 2. 5.) fallen from the truth of God into dangerous, desperate, damnable Errours and Heresies, some of them even denying the Lord that bought them (as Saint Peter foretelleth it of some, 2 Pet. 2. 1. Besides these, how many fallen from their purity, and how many from their zeal, being with the Laodicean Angel, grown remiss, Luke-warme; having lost their first love, (as the spirit chargeth it upon the Angel of the Church of Ephesus, Rev. 2. 4.)

4. To these I might yet add many more.Bitter stars. Among other I take notice of one star, which being fallen from heaven, was a bitter star. Of this you read Rev. 8. 10. 11. There fel a great Star from heaven, and his name was called Wormewood, Of whome that is there meant, I shall not now stand to enquire, which if I should, I should finde it verie mysterious. Verely I wish there were but one such a star to be found in this our Horizon. But alass how many of this kind, such as being fallen from their principles, do now justly deserve that name to be called Wormwood, (as it is for the most part with Apostates.) having their spirits imbittered against the truthes of God, [Page] and the wayes of God, and the servants of God, (sometimes their fellow Brethren) against whome they shoote their Arrowes, even bitter words (as David saith his Enemies did against him. Psal. 64. 3.) upon all occasions letting flye bitter Invectives against them. And others there are, who though they be not so fallen, but may be looked upon as stars still, yet they have too much of this Wormwood in them, too much of that [...], (which the Apostle speaketh of Iames. 3. 14. Bitter Zeale. Which upon all occasions they are readie to express against their Brethren who differ from them, though it be but in matters of lesser concernment. Now surely this doth not favour of a truly Ministeriall spirit, which should be (as I have showne) a spirit of gentleness and meekness. Not a bitter spirit: But I will not wearie you and my selfe in following of this Chase any further. I shall rather now come to that which may be more usefull unto you.

And that shall be,Vse 2. to shew you what your duty is in reference to these starres, Application to the People, who ought, in reference to the true Ministers of Jesus Christ. Which take in three or foure particulars.

1. Take notice of them as set over you by God. 1 So are the Stars, To take notice of their Ministers as set over them by God. and so are these Stars, both set over you by the same hand. And that both to a like end, viz. to overlook you, and to guide you. To these ends are the Stars set over this inferiour world; as Ouerseers, and Guides, to overlooke it, and Governe it, which in some sense they [Page] do, Astra regunt homines—. And to a like end are the Ministers of God set over the Church, as Overseers, as Guides. Overseers. so Saint Paul calleth them, Act. 20. 28. Take heed unto the flock, whereof the Holy ghost hath made you Overseers, [...]; Bishops, which properly signifieth, as there (but how properly I will not say) it is rendered, Supervisors, Overs [...]ers. Guides. So the Authour to the Hebrews stiles them. Heb. 13. 7. 17. Where speaking, not of Magistrates, but of Minister, (as is playn enough to those that will not festucam quaerere, seeke straws to put out their owne eyes with all) he calleth them [...], Rulers, Guids, [Such as have the rule over you.] Such the Ministers of Christ are, thus set over you by God; and doe you know them as such. That is Pauls request to his Thessalonians 1 Thes. 5. 12. We beseech you, brethren, to know them that labour among you, and are ouer you in the Lord.] [...], set over you. Ministers being set over their flocks in the Lord, by God himselfe, to deale in those things which concerne his worship and service, let them be known and acknowledged for such. This take you notice of.

2. And (secondly) thus taking notice of them,Bless God for them if able and faithfull. bless God for them. This we have all cause to doe for the Stars. Which are not onely an Ornament to the heavens, but verie beneficiall to the Earth. And this do you for the Ministers of God, which are not onely an Ornament to the Church, but verie beneficiall to your souls. [Page] Many are the Benefits which men receive from the stars, which they take little notice of. And many are the benefits which you do, or (if you be not wanting to your selves) may receive from the Ministers of Christ. And therefore bless that God who hath set them over you. These are the Gifts which Jesus Christ upon his Ascension is said to have given. He gaue gifts to men (saith the Apostle) viz. Some Apostles, and some Prophets, and some Evangelists, and some Pastours and Teachers Eph. 4. 8. 11. And a greater (next to himselfe) he never gave unto his Church. So looke you upon it, blessing God for this Gift. Bless him for the office of Ministers. And, if they be in measure able and faithfull, burning and shining Lights, Stars, bless him for their Persons. And with all, bless him for their Libertie; that these Stars are not so clouded, but that yet they may shine forth. It was a sad time with the Marriners in Pauls voyage to Rome, when they could not see so much as a Star for many nights together, Act. 27. 20. And it is a sad time with the Church (as in time of Persecution it sometimes fals out) when these stars appeare not. Such stormes there have beene. But blessed be he who holdeth these Stars in his right hand, that it is not so with this Church at this day. Astorme it hath felt, and that sad one, but blessed be God, these Stars yet shine forth.

3. Which that they may still do,Praying for their Lives and Liberties. be you earnest with God on their behalfe. It is a mercie [Page] which the Lord maketh promise of to his people, Isaiah 30. 20. Though the Lord give you the bread of Adversity, and the water of Affliction, yet shall not thy Teachers be removed into corners any more, but thine eyes shall see thy Teachers. And that this promise may be made good unto you, and to your Brethren in this Nation, be you earnest with God in this behalf. This Paul begs from his Colossians on his own behalf, Col. 4. 3. And this let me beg from you, as in my own and fellow-labourers here, so in the behalf of all the Ministers of Christ in this Nation, that God would open (keep open) unto them a door of utterance, to speak the mysterie of Christ.

Fourthly.Giving respect to their Office and Persons. Thus praying for them, give unto them those respects, which upon the account of their office is due unto them. Whatever their persons be, yet their office is venerable. Stars are no despicable creatures. And for their office sake; have also a respect to their persons; Giving unto them that double honour, which upon the account of a double work, their Teaching and Ruling, the Apostle tells you is due unto them, 1 Tim. 5. 17. This yield you unto those who desire and endeavour to be found faithful in this Ministration. This Paul begs from his Thessalonians, and in them from you, 1 Thes. 5. 12. We beseech you, know them that labour among you, and are over you in the Lord, and to esteem them very highly in love for their works sake.

[Page] Fifthly and lastly,Making use of their Light, having them thus in respect, now shew this respect, as in other ways, so specially by making that use of them for which God hath set them up. Making use of their light. First,Of Doctrine. Their light of Doctrine. Not 1 playing by it, as children sometimes do by their Candle, till they are fain to go darklings to bed. And the like let them make account of, who shall so play by this light, not regarding, not making use of it, whilest it is held forth unto them, let them make account to go to bed in the dark, to die without comfort. Neither (secondly) think it enough to gaze upon it, to let this light into the eye of the understanding. I mean content not your selves with a meer speculative knowledg. Nor yet (thirdly) think it enough to be a little affected with it. So was Herod with looking on that burning and shining light, hearing Iohns Doctrine. He observed him (saith the Text) and when he heard him, he heard him gladly, Mark 6. 20. And the like did many of the Iews. They were willing to rejoyce in his light for a season (as our Saviour tels them) Iohn 5. 35. But do you walk by this light. Such use men make of the Stars in the night season, they walk by the light of them. And such use make you of the light of these stars. While you are here in the night of this world, walk by the light of their Doctrine. As ye have received Christ Iesus the Lord, so walk ye in him (saith Paul to his Colossians, chap. 2. 6.)

[Page] 2. And as by their Doctrine, Their Example. so also by their Example. Such use Seamen make of some of the Stars, they stear their course by them. And such use make you of the Examples of the faithful Ministers of Christ, whose lives are truly exemplary. Stear your course by them, follow them. This Paul calleth for from his Corinthians, 1 Cor. 4. 16. Wherefore I beseech you be ye followers of me. And the like from his Philippians. Brethren be ye followers together of me ( [...], joynt imitators) and mark them which so walk as you have us for an Example, Phil. 3. 7. And thus should Christians be of their Ministers. Remember them which have the rule over you (saith the Apostle to his Hebrews, chap. 13. 7.) who have spoken to you the word of God, whose faith follow (the faith which they preached and professed) considering the end of their conversation; viz. that you may imitate them.

Onely here remember that Limitation, Following them as they follow Christ. which the same Apostle elsewhere explaining himself holdeth forth. 1 Cor. 11. 1. Be ye followers of me as I am of Christ. Thus do fixed stars move, all following the motion of the primum mobile; the first mover. And thus should the Ministers of Christ follow him, making him their Example. I have given you an example: saith our Saviour to his Apostles) that ye should do as I have done unto you, John 13. 15. And so far as they follow him, let their Example be followed by those committed to their charge. And thus have [Page] I done with the former of these particulars here held forth in the Text, which informs us, that Gospel Ministers are Stars. Come we now to the second.

Obser. 2. Gospel Ministers are in the right hand of Iesus Christ. Gospell Ministers in the right hand of Iesus Christ. So were these seven Stars, the Angels of the seven Churches, they were in the right hand of this son of Man; in the hand of Iesus Christ. And so are all other Ministers of the Gospel. Where let our enquiry again be concerning the Mystery, what was hereby signified. To which take the Resolution in three or four particulars.The Mysterie explained.

First, Hereby we may conceive to be intimated that Interest and Propertie which the Lord Iesus hath in the Ministers of the Gospell.Christs properties and interest in his Ministers. They are his Ministers. Though Ministers to the Church, yet not properly of the Church. But the Ministers of Christ. Let a man so account of us as of the Ministers of Christ (saith the Apostle 1, Cor. 4. 1.) And so they may be called upon a threefold Account. In as much as they have their Office, Mission, Commission, all from him from his hand.

First,Their Office is from him. Their Office is from him; their Ministeriall function. Which was given by Christ unto his Church When he ascended upon high (saith the Apostle speaking of Christ Ephe. 11. 8.) he led Captivitie Captive, and he gave gifts unto men. Even as Kings somtimes upon the day of their Coronation and solemn installment use to scatter their donaria, giving gifts unto their Subjects; [Page] Even thus the Lord Iesus upon this day of his Coronation, entring upon his Kingdom, he gave gifts unto his Church. But what Gifts? why, among other a Gospell Ministerie. So the 11. verse there informs us. He gave some Apostles, and some Prophets, and some Evangelists and some Pastours and Teachers. All Ministers offices, the three former Extraordinarie and temporarie, to continue but for a time, during the Infancie of the Church; the two latter (if they be two) Ordinarie and perpetuall, to continue to the end of the world. Thus did the Church receive the Ministeriall function as a Gift from the hand of Jesus Christ.

And that from his Right hand. There were these Stars, Right hand Blessings speciall blessings. in the Right hand of this Son of man▪ Now Right hand blessings are the twice blessings. The wise man speaking of the Gifts and blessings which Wisdome as a Queene bestoweth upon her servants and followers, saith, Length of days is in her right hand, and in her left hand riches and honour, Prov. 3. 16. Length of days, a long life, being of more value then riches or honour, is placed in wisdomes right hand. And such is this gift which Christ hath given to his Church, the Gospell Ministery, a right hand gift, a choice blessing.

And so it may well be looked upon,Gospell Ministerie a great Blessing to the Church. if we doe but consider the end, wherefore it was given, and for which it serveth; which the Apostle also there sets down in the following verse, Eph. 4. 12. He gave some Apostles &c. But wherefore? [Page] For the perfecting of the Saints, for the work of the Ministerie, for the edifying of the Bodie of Christ] This is the proper worke of the Ministerie, even the compleating and perfecting of the Saints, and edifying of the Bodie, the Mysticall bodie of Christ, building up of the Church in Knowledg, faith, and Holyness, untill it be made a compleat and perfect Bodie, perfect both with perfection of Parts and Degrees, as it there followeth verse. 13. Till we all come in the vnitie of the faith of the Son of God, unto a perfect man &c. Now considering this worke, and the high import of it, well may this be looked upon as no common, no ordinarie Gift, that Christ should give unto his Church those who may be instrumentall in this service. The Gospell Ministerie is a right-hand-blessing. To pass on.

2. In the second place.Their Mission from him. Gospell Ministers, as they have their function from Christ, so also their Mission. As their Office is instituted and appointed by him, so their Persons are designed and sent by him for the executing of this Office. So were his Apostles. As my father hath sent me, even so send I you, (saith he to them) Ioh. 20. 21. Thence was it that they were called Apostles, [...], Messengers persons sent by Christ as Extraordinarie Embassadours. Such were the twelue. And such was Paul, Am I not an Apostle? 1 Cor. 9. 1. Being sent by Christ. Christ sent me, (saith he) not to Baptize, but to preach the Gospell. 1 Cor. 1. 17. Understand it Compartively, not so much to intend the one, as the [Page] other, cheifly to apply himselfe to that which he looked at as the principall part of the Ministerial service, to preach the Gospel. And thus are other Ordinarie Ministers sent. Though not in such an immediate way as they were, yet sent by Christ; as by his Ordinance, so by his speciall Providence. He is that Lord of the harvest, which sendeth forth Labourers into his Harvest, Ministers into his Church. Mat. 9. last. These are of Christs sending, have their Mission from him.

Thirdly,Their Commission from him. And as their Mission, so their Commission. Hence tearmed his Ambassadours. Now then we are Ambassadours for Christ (saith the Apostle, speaking of himselfe, and other Gospell Ministers) 2 Cor. 5. 20. And elswhere he calleth himselfe an Ambassadour in bonds, Eph. 6. 20. Ambassadours are speciall Messengers sent with Commission from their Masters to act in their names. And such Messengers are the Ministers of Jesus Christ, they are sent by him with a Commission, with Authoritie from him to act in his name. As though God did beseech you by us, we pray you in Christs stead be ye reconciled unto God (so it there followeth. 2 Cor. 5. 20.) [...], Christi nomine, in the name of Christ, as being deputed and authorized by him. So are all true Gospell Ministers; being sent by Christ, they are also impowred by him; having the Keys put into their hands. Even as Eliakim who was made High-Steward of the Royall family, is said to have the Key of the house of David laid [Page]upon his shoulder. Isaiah 22. 22. Importing that power and authoritie which should be given to him for the executing of his Office. Even so the Ministers of Christ are said to have the Keyes put into their hands: I give unto thee the Keyes of the Kingdome of heaven, (saith our Saviour to Peter) Matth. 16. 19. that is, a Ministerial power and authoritie. And this he gave not onely to him (as Romanists would have it) but to other his Apostles and Disciples, and in them to their Successours, even to all the Ministers of the Gospel (as I touched before:) Into whose hands he hath put a double Key. The Key of Doctrine and discipline of Doctrine, giving them not onely leave, or allowance, but power to preach the Gospel, Go teach all Nations, Matth. 28. 19. Go preach the Gospel to every creature, Mark 16. 15. And that (in measure) as himself is said to have done, Matthew 7. last, with Authoritie. These things speak, and exhort, and rebuke with all Authoritie, (saith Paul to Titus. Tit. 2. last. And as the Key of Doctrine (which is elsewhere called the Key of Knowledge, Luke 11. 52. because it openeth the door, and letteth men into the saving knowledge of God in Christ) so of Discipline and Government. Jesus Christ having given a Ministerial power to them, partly by the Application of that Doctrine to the consciences of men, and partly by the censures of the Church, as it were to open and shut the Kingdome of Heaven, the Kingdome of Grace and Glorie, to open it to penitent believers, to shut it against [Page] obstinate sinners. Whatsover ye bind on earth, &c. Whose sins ye remit, &c.

Thus have Gospel Ministers their Office from Christ, their persons also being sent by him, with Authoritie from him. And upon this account are these stars here placed in the hand of this Son of Man, to intimate the interest and propertie that Iesus Christ hath in the Ministers of the Churches; who are his Ministers. Here is a first thing hereby signified; Pass we to a second.

Secondly,Gospel Ministers ordered and governed by Iesus Christ. As they are Ministers, his Officers, so they are ordered and governed by him. And upon this account again they may be said to be in his hand, in as much as they are disposed of, and directed by him: As are Ambassadours by their Masters that send them, together with their Commission they receive particular directions and instructions, both whither they are to go, and what they are to say and do. Even so it is with the Ministers of Christ, being sent by him, they are also directed by him. As whither to go, so were the Apostles, whose Commission was first restrained to one particular Nation, viz. to the Jewes; Go not into the way of the Gentiles, Matth. 10. 15. afterwards inlarged, Goe teach all Nations, Matth. 28. 19. And so was S. Paul, sent to the Gentiles by Christ who appeared to him, Acts 26. 18. And so are ordinarie Ministers; though not in so immediate a way, yet still they are directed by Christ, viz. by his special Providence, whither to goe, where they are to be imployed. It is this hand that fixeth these Stars in [Page] their several Orbes, that placeth Ministers in their particular charges; where also he continues them during his good pleasure; disposing of them both for life and libertie as he seeth fitting. So also, what it is that they are to speak in his Name. To which end he as it were putteth his word into their mouths. So the Lord is said to have done into that fals Prophet Balams, Numb. 23. 16. The Lord met Balaam and put a word in his mouth: And so he did in the mouths of his true Prophets; Behold I have put my word into thy mouth, (saith the Lord to the Prophet Ieremy, Jer. 1. 9.) And the like doth the Lord Jesus into the mouthes of his Ministers, he putteth his word into their mouthes, sending them to preach, he ordereth them what they are to preach; Goe preach the Gospel. Thus he giveth them directions and instructions from his Word, the Scriptures, whereby the Man of God cometh to be perfect, (as the Apostle telleth Timothie,) 2 Tim. 3. last.

And with his word he giveth them his Spirit. This is that which our Saviour maketh promise to his Apostles and Disciples, John 14. 16. 17. I will pray the Father, and he shall give you another Comforter, even the Spirit of Truth, which Spirit he afterwards tells them should guide them into all Truth, chap. 16. 13. And this Spirit Christ giveth in measure to all their Successours the true and faithfull Ministers of the Gospel, whereby their Heads and Hearts come to be enlightned with those saving and usefull truths, [Page] which they are to hold forth uuto others. God hath shined into our hearts (saith the Apostle in that place forenamed.) Thus are they in their ministerial work and service disposed of, ordered, governed by Christ. And upon this account again may be said to be in his hand.

3 Thirdly, They are in his hand, his right hand, being powerfully supported and upheld,Supported and maintained by him.defended and maintained by him. In this sense all the Saints of God are said to be in his hand. All his Saints are in thy hand (saith Moses) Deut. 23. 3. Gods Saints in the hand of Jesus Christ, under his custody and protection. But so are his Ministers after a special manner. They are in his right hand, under his powerful and gracious protection and support. So the Psalmist often useth this phrase. Thy right hand upholdeth me, Psal. 18. 35. v. 63. 8. O thou that savest by thy right hand them that put their trust i [...] thee, Psal. 17 7. The right hand is a member strong and active, whereby a man sheweth, and putteth forth the whole strength of his body. And thence is it that Gods power manifested in the protection or deliverance of his people is called the strength of his right hand. The Lord saveth his anointed with the saving strength of his right hand (saith the Church speaking of David her king) Psal. 20. 6. And such is the salvation which the Lord Christ sheweth unto his servants, his faithful Ministers. First, maintaining their office: which he will do in despite of all opposition to the end of the world. I am [Page]with you alwaies to the end of the world. And then, so far as he seeth it expedient, defending their persons continuing their lives and liberties. Thus was this Son of man with those stars, the Ministers of the Asian Churches. He held them in his right hand, protectiug them, keeping them either from or in the hour of Temptation. That is the promise which he maketh to the Philadelphian Angel, Revel. 3. 10. I will keep thee from the hour of temptation, which shall come upon all the world. Such was the state of the Church then under the reign of that cruel Tyrant the Emperour Domitian, it lay under a general persecution. yet the Lord Iesus promiseth to the Church, and in particular to the Ministers thereof an exemption and immunitie. And thus doth Iesus Christ hide his Ministers sometimes as it were in the hollow, or shadow of his hand. Thus was he himself hid by his Father as the Prophet Esay saith of him, Isai. 49. 21. In (or with) the shadow of his hand hath he hid me. So protecting him against all the might and malice of his capital enemies, that they could not lay hold upon him, or do ought unto him, before the time that God fore-designed was come, as St. John observes it, Joh. 7. 30. & 8. 20. Thus did his Father still uphold him in the work of his Ministery in despite of all opposition. Behold my servant whom I uphold (it is spoken of Christ) Isai. 42. 1. And thus is Jesus Christ pleased sometimes to uphold his Ministers; being with them as he was with those three worthies in the [Page] midst of the fiery furnace, keeping them from persecution in the midst of it, so as whilest they see or hear of it, yet they feel not of it. Or if they do, yet even then standing by them, supporting, strengthning, delivering them. So was he with his servant Paul. At his first appearing before Nero (as he tels Timothy, 2 Tim. 4. 16, 17.) No man stood by me, but all forsook me, yet notwithstanding (saith he) the Lord stood by me, and strengthened me, and I was delivered out of the mouth of the Lyon. Thus did his Lord and Master then stand by him, holding him in his right hand, preserving and delivering him from the hand of that cruel tyrant, still continuing both his life and libertie. And the like hath he done for other of his servants. This is that the Lord telleth his servant Ieremy, chap. 1. vers. 18, 19. Behold I have made thee this day, a defenced City, and an iron pillar, and brazen walls against the whole land, against Kings, Princes, Priests, People. And they shall fight against thee, but they shall not prevail against thee, for I am with the [...] (saith the Lord) to deliver thee. And the like may all the faithful Ministers of Christ comfortably assure themselves of, that so long a [...] their Lord and Master hath any work for them to do, he both can, and will uphold them; he hath them in his right hand.

4 Fourthly and lastly,The efficacy and successe of their labours is from him. he hath them in his right hand, giving Influence to these stars, giving efficacy and successe to the labours of his Ministers making them effectual for those ends, for which [Page] they are designed. This is that which the Lord promiseth to the Philadelphian Angel, Rev. 3. 8. Behold, I have set before thee an open door, and no man shall shut it. Though your adversaries at that time were many, and those both potent and violent, yet they should not be able to hinder the passage of the Gospel, but the Ministers of the Church should have both liberty, and great successe in their Ministry. This is also the work of Christ, to set open such a door (as Paul saith was opened to him at Ephesus, 1 Cor. 16. 9.) a great and effectual door. This is the hand (as it is said in that text forecited, Act. 11. 21) The hand of the Lord was with them that preached the Gospel, and a great number beleeved, and turned unto the Lord. To him it is the Apostle ascribes the efficacy and successe of all the Ministerial labours of himself or others, 1 Cor. 3. 5. Who then is Paul (saith he) or who is Apollos, but Ministers by whom ye beleeved, even as the Lord gave to euery man. As he was pleased first to dispence his gifts, and then give successe to the endeavours of his servants; who are but as Instruments in his hand: [...], (as he saith of servants) Reasonable instruments; and so may use their endeavours, but in the mean time the successe and efficacy thereof dependeth all upon the hand that holdeth them. So the Apostle goeth on. I have pla [...]ed, Apollos watered, but God gave the increase, v. 6. Paul had laid the foundation, converting them from loganisme to christianitie; and Apollos, and others had built [Page] upon that foundation, watering what he had planted, but is was God that gave the blessing to both their endeavours. Thus are Ministers (as I said) no other but instruments in the hand of Christ: the efficacy of their ministerie depending wholly upon his Cooperation. Not able to do any thing of themselves. But through the hand of Christ assisting of them they are made instrumental for great services. So are weak instruments sometimes in the haud of a skilful Artificer; great and curious peeces are wrought by them. And even so are the Ministers of Christ, being acted by his hand, though weak and impotent of themselves, yet their ministerie is made powerful for the effecting of great things. Even their foolishnesse of preaching (as the Apostle calls it) is now made the power of God to the salvation of them that beleeve

And thus you see the mysterie also of this Representation.Application. Which let it now be useful as the former was; first to Ministers, then to people.

1 For the former, Let them (in that place) Remember whose Ministers they are. To Ministers, Let them remember whose Ministers they are. From whom it is that they have received their office their power, their omssion, their commission. Even from Jesus Christ; in whose hand they are to be disposed of by him according to his good will and pleasure. He it is that is their Lord, they his servants: instruments in his hand. And being so,

2 In the second place, let them approve themselves unto him, in doing his will his work. Even [Page] as Christ himself did the will and works of his Father.Approve themselves unto Jesus Christ. I came down from heaven not to do mine own will, but the will of him that sent me. Joh. 6. 38. I must work the works of him that sent me, Joh. 9. 4.During his will and work. Even so let the Ministers of Christ do, being sent by him, let them not do their own wills, their own works, but the will and works of him that sent them. Following those directions and instructions, which they receive from him, not speaking or acting of their own heads. Of my self I can do nothing, as I hear I judge (saith Christ to the Jews) Ioh. 5. 30. And again, v. 19. The Son can do nothing of himself, but what he seeth the Father do. Being sent by his Father, he followed his instructions, his directions, both in Dostrine and Practise. And so let his Ministers do, renouncing their own judgements and wills, let them attend his directions.

In all seeking his Glory, not their own, so did their Lord and Master.Seeking his glory. I seek not mine own glory (saith he) Ioh. 8. 50. Whose then? why the glory of his Father, who had sent him. I have glorified thee on earth, Joh. 17. 4. And so let all the Ministers of Christ, in their whole Ministration, let them not seek themselves, but him. It is a foul imputation which the Apostle chargeth upon most of the Ministers of his time, that they were self seekers. All seek their own things, not the things which were Iesus Christs, Phil. 2. 21. All, that is the greatst part preferred their own profit and honour, before the glory of their [Page] Lord and Master. Let is not be so with us. Hereby shall the ministers of Christ approve and evidence themselves to be his Ministers indeed, viz. by doing his work with an eye to him, seeking his glory. He that seeketh his glory that sent him, the same is true, Joh. 7. 18.

3 Thirdly, Thus approving themselves unto Christ,Commit themselves to him. let them then Commit themselves unto him: commending themselves into this hand of his. So did their Master dying, he commended his Spirit into his Fathers hand. Into thy hand I commend my Spirit, Luk. 23. 46 And so let his servants do both living and dying, commend themselves, their lives, their liberties, their labours, their all, into the hand of this their Lord and Master: by faith putting themselves into the hollow of that hand, and lying down under the shadow of it. Commit thy way unto the Lord (saith David unto all) Psal. 37. 5. And this let the Ministers of Christ do in a special manner.

4 Fourthly, And thus committing themselves to him,Submit unto him. let them also submit unto him. Taking notice that they are in his hand, let them yeeld up themselves unto him, to be disposed of by him according to his good will and pleasure. So did the blessed Apostle St. Paul. So long as his Lord and Master Christ might be glorified in him and by him, he did not much weigh in what way it was, whether by life or by death, (as he tells his Philippians) Phil. 1. 20. And let their be the like minde in all the Ministers of Jesus [Page] Christ. In all things let them comply with his mind and will, Being willing to go whether he calls or sends them: like the Centurions souldiers and servants, Mat. 8. 9. I say to one go, and he goeth, and to another come, and he cometh, &c. And to do what he will have them. Peter though he had fished all night and caught nothing, yet neverthelesse, at his Masters command he will let down the net, Luk. 5. 5. And as doing, so suffering for him. I am ready not onely to be bound but also to die at Ierusalem, for the name of the Lord Iesus (saith Paul to the Disciples) Act. 21. 13.

And thus committing and submitting themselves to him, let them now incourage themselves 5 in him. Encourage themselves in him. So did David in that great distresse of his, when he knew not what to do, he then Encouraged himself in the Lord his God, 1 Sam. 30. 6. And this let all the faithful Ministers of Jesus Christ do, Remembring that they are in his hand, yea in his right hand; which may serve as a grand Encouragement, to bear up their hearts and spirits.

First, Against the contempt of the world, that 6 mean estimation which the men of this world have of them, and of their calling.Against the contempt of the world. Let the world judge and think, and speak of them as it will. It is not this judgement which they are much to regard; with me (saith the Apostle) It is a very small thing to be judged of you, or of mans judgement, 1 Cor. 4. 3. Whose judgement then was it that he regarded? Why, the judgement of his [Page] Lord and Master Christ; so it followeth in the next verse, He that judgeth me, is the Lord. What then, though the world have a low, a meane base estimation of the Persons and calling of the Ministers of Christ? So it had of Paul, and the rest of the Apostles, as he setteth it forth in the sequel of that Chapter; We are made a spectacle unto the world, and unto Angels, and unto Men; verse 9. We are made the filth of the world, and are the off-scouring of all things, v 13. [...], the very sweepage and dross, the off all and shreds of the world. Such a mean and base esteem had many in those times of Paul and his Collegues, the blessed Apostles, and other Primitive Ministers. And it is but too apparent, that such and no better is the esteem which many even among our selves have of them at this day; whose tongues and pens speak what their thoughts are. But let not this be regarded by the faithfull Mininisters of Christ. It is enough that their Lord and Master Christ thinks otherwise of them. Let the world (as it doth) set them upon the left hand; He hath taken them into his right hand, and there he holdeth them; thereby declaring both how near and dear they are to him; near in Relation, dear in Affection; Euen as the Signet upon his right hand, (as the Lord saith of Eliakim, Ier. 22. 24.) or as the men of his right hand; (as the Psalmist saith of David, Psalm. 80. 17.) his Benjamins, the sons of his right hand, (as that word signiefith.)

[Page] And secondly, as against the contempt, so 2 against the Opposition which they meet withall,Against Opposition in and from the world. in and from the world, which oft time is not little. Paul met with affronts more then a few: Being to preach to the Deputie Sergius Paulus, Elimas the Sorcerer withstood him, Acts 13. 8. And elsewhere he tells us of his fighting with beasts at Ephesus, 1 Cor. 15. 32. which some, and not a few, understand of bruitish, bestiall, savage and cruel bloody minded adversaries. And such he sometimes conflicted with, as appeareth from that request of his, which he maketh to his Thessalonians; 2 Thes. 3. 2. Where he desireth them to pray for him, that (among other things) he might be delivered from unreasonable and wicked men.

And such conflicts the rest of the Apostles had frequent experience of; finding that to be true, which their Lord and Master had foretold them, Matth. 10. that they were sent forth as sheep among Wolves, verse 16. and that they should be hated of all men for his Names sake, verse 22. because they were his servants, his Ministers, imployed in his service. And what if the Ministers of Christ shall meet with the like at this day? Which at not a few hands they already doe: There being many who are desperately ingaged, not onely against their Persons, but against their Profession, their Calling, crying that down as useless and unnecessarie, nay destructive and pernicious; seeking by all wayes they can to extirpate and root it out. But let not all this discourage [Page] the faithfull Ministers of Jesus Christ; knowing that they are in his hand, not in the hand of man. If so there were just cause to fear their standing. But in the hand of Iesus Christ; and that in his Right hand, which is both a gracious and a powerfull, a sure and safe Custodie and Protection. And who is it then that shall take them out of his hand? Neither shall any man pluck them out of my hand (saith our Saviour concerning his sheep, John 18. 20.) And if not the sheep, surely then not the shepherds; He that hath such a vigilant eye over the one; will not be regardlesse of the other. Pan curatoves oviumque Magistros. Yea then let men and devils do their worst, yet let not them fear. That was Davids resolution, which he took up upon this very ground; Psalme 56. 6, 4. In God have I put my trust, I will not fear what flesh can doe unto me. Such is the Arme of man, how long, how strong, how potent soever it be, yet it is but an Arm of flesh (as the Prophet tells it, Jer. 17. 5.) Flesh, not Spirit, (as the Prophet Isaiah saith of the Egyptian horses, Isaiah 31. 3.) a weak Arme. But such is not this hand, the right hand of Iesus Christ. This is a powerfull, a mightie hand: Thou hast a mightie Arme, strong is thy hand, and high is thy right hand (saith the Psalmist) Psalme 89. 13. Such is the hand of this Sonne of Man, whom the Prophet describing calleth El Gibbor, the mightie God, Isai. 9. 6. His hand, his right hand is a mightie hand. And therefore let not those his Ministers, whose desire is to be found faithfull [Page] in their ministration, in any thing fear their adversaries.

I might go on putting them in mind,Looking for success unto Jesus Christ. whither it is that they are to look for successe in their Ministery. Even to that hand which sendeth them forth, Vna eademque manus, The same hand that giveth gifts to them, and them to the Church, must give successe to their labours. these stars receive their influence from this hand wherein they are.

Withall,Going on cheerfully and courageously in their work. I might excite them to go on cheerfully and couragiously in that work which their Lord and Master sets them about, being assured that his hand shall be with them. This is the encouragement and incitement which the Lord giveth unto his servant Ioshua, Josh. 1. As I was with Moses, so will I be with thee; I will not fail thee, nor forsake thee, be strong and of a good courage, vers. 5, 6. And again, vers. 9. Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed, for the Lord thy God is with thee, &c. And in a like way that good King Iehoshaphat bespeaks the Iudges of Iudah, Chron. 19. last. Deal couragiously, and the Lord shall be with the good. And let the like be said to all the Ministers of Christ in this Nation. Let them be couragious, being assured the hand of the Lord, their Lord and Master will be with them,Take heed of provoking him, in whose hands they are. I will be with you alwaies to the end of the world.

Onely let them take heed of provoking him to displeasure against them, which if they shall [Page] dare to do, then let them know they are in his hand to correct and punish them. As Aoraham said unto his wife Sarah concerning her servant Hagar, Behold thy maid is in thy hand to do to her as it pleaseth thee, Gen. 16. 6. So let these servants of Christ know, that they are in his hand, to do to them as it pleaseth him. And therefore let them take heed of offending, of displeasing him; As by any sinful impietie in their conversation, (this hand is too pure to hold any impure thing in it) so by remisnesse and negligence in their calling, or by neutrality and indifferencie not appearing, not standing for Christ as they ought to do. He that threatens the Laodicean Angel that for his lukewarmnesse, his Neutralitie and indifferency in the businesse of Religion, neither appearing against it, nor much for it, neither being a professed enemy; nor yet by a zealous professour, but complying with the times upon politick reports, he would therefore spue him out of his mouth (which he doth, Rev. 3. 16.) he will not hold those in his hand whom he shall find to be of the like temper. But I passe to the second head, that which concerneth:Vse 2.

The people. To the people. Let them also (in that place) take notice whose Ministers they are which are set over them;Take notice whose Ministers they are which are set over them. not properly their Ministers their servants. So indeed many at this day do look upon them, who use them accordingly. And in some sense indeed they may be so called; in as much as their office is to Minister unto them. [Page] Thus these seven stars here are said to be the Angels, the Ministers of the seven Churches, in the last verse of this Chapter. And Paul writing to his Corinthians acknowledgeth himself, and his fellow Ministers, their servants, 2 Cor. 4, 5. Ministers and Servants to them; but properly their Ministers, their servants. Even as it is with the heavenly Angels, they may see in som sense called the Churches, the Saints Angels. Their Angels do alwaies behold the face of my father (whih our Saviour speaking of beleevers to whom the Angels are guardians, Matth. 18. 10. Their Angels, ministring for them, Are they not all ministring spirits, sent forth to Minister for them, who shall be [...]heirs of Salvation, Heb. 1. last. Yet properly Gods Angels, Gods Ministers, who maketh his Angels spirits, and his Ministers a flame of fire, vers. 7. of that Chapter. Even so is it with these Angels, the Ministers of the Churches, they are so the Churches Ministers, as that yet they are the Ministers of Christ, sent by him, impowred by him. And so let the people look upon them. Let a man so account of us, [...] as the Ministers of Christ, and Stewards of the Mysteries of God, 1 Cor. 4. 1. Stewards are Servants, ministring to the meanest in the family, yet not properly their servants, but their masters, (I mean their Masters servants.)

And secondly, so looking upon them,Not daring [...] oppose them▪ let 2 them not dare to oppose them, not their persons, if faithful, much lesse their Calling, which to do, [Page] what a madnesse is it? What is it but to go about to pull the stars out of the right hand of Iesus Christ? which I wish it were seriously considered by all those who are open, or secret enemies to the Ministerial function. Of which it is too apparent there are not a few in this Nation at this day. Some openly professing themselves such, crying down the Ministery, yea, and (which is strange) some preaching it down; and others bearing no good will to it, but seeking secretly to undermine it, to extinguish the Lamps by withdrawing their Oyl. O that all of them would but consider with whom it is they have to do in this businesse; not so much with man, as with him that is more then man, Jesus Christ. This is his Institution, which as he hath set up; so he hath also undertaken the maintenance of it, holding the stars in his hand, shewing himself engaged in this cause against whoever shall oppose it. How is it then that any shall dare herein to appear against him; specially such as acknowledge him to be (what Socinians the chief undertakers in this Antiministerial quarrel, will not allow) truly God, as well as man. So as in this opposing his servants, what do they better then (to use Gamaliels word used by him in the same case, Act. 5. 39.) [...] fight against God.

To deter all from such daring attempts,Arguments to deter men from such oppression. let me but desire them to go along with me a little, and take a view of this Son of man here as he was in this vision represented unto his servant [Page] John, where I shall desire them to take notice but of three or four of the parts and members of his body, viz. his Eyes, his Feet, his Hand, his Mouth. For the first of these, his Eyes, they are described, to be like a flame of fire, vers. 14. Piercing eyes, so as nothing can be hid from them, No more can the machinations and designs of these his enemies, how closely, how covertly soever they be carried. Though covered under never so specious pretences, yet cannot they be hid from these piercing and alseeing eyes. Next, for his Feet, they were like unto fine brasse burning in a furnace, strong and terrible; terrible to look upon, much more to feel, able to trample upon all his enemies. And in his right hand are these stars, which also is (as I have shewed you) a powerful and a terrible hand when it meeteth with his enemies. Thy right hand shall teach thee terrible things, Psal. 45. 4. And for his Mouth behold a sharpe two edged sword going out of it. Now who is there that beholding these will be so hardy as to dare grapple with such an adversarie? to attempt the pulling of these stars out of his hand? which whilest they go about, let them take heed of his feet, and take heed of the sword in his mouth, both which are engaged for the defending of these stars. This by way of Dehortation.

In the third place,Faithful Ministers to be▪ s [...]ught from Iesus Christ by way of Instruction let 3 them in the want of faithful Ministers see whither to repair for them. Go uuto Jesus Christ, and beg them from him, So they are by him [Page] directed to do in that place forecited, Matth. 9. last. Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. Now who is this Lord of the harvest, but himself? whose field the Church is, whereof he is the Lord. O beg it from him! that he would send forth labourers, able and faithful labourers into it. And truly great reason there is why all that wish well unto the Church of God in this nation should do this at this day, in as much as what our Saviour saith there in the ve. following, suits but too well with the present times. The harvest truly is great, but the labourers are few; Labourers indeed, such as have both skill and will to labour, able and faithful Ministers. Yea, and like to be fewer. There being divers of them already fallen asleep; and some others following after them, being already laid aside as broken vessels, no longer useful. Besides those, many discouragements cast in the way by those that are no wellwillers to a learned Ministery, so as that there may be just cause to fear a dearth, a scarcitie of such labourers. O pray the Lord of this harvest, that he would give out of this store which he hath in his right hand; that he would furnish his Church in this Nation (as elswhere) with an able and faithful Ministerie, sending forth store of such as may gather in the rest of his harvest; that so the number of his Elect being brought in, there might be an end made of these sinful and miserable dayes. This in the want of Ministers.

[Page] Fourthly, In the inoying of them give these 4 respects to them which are due to them upon this account;Due respect to be given to faithfull Ministers. so esteeming of them as the Ministers of Iesus Christ. This Paul requireth for himself and fellow labourers in that place fore [...]ited; 1 Cor. 4. 1. Let a man, (i. e. every man, [...] put for [...]) so account, (or esteeme) [...] us, as of the Ministers of Christ. And so let all [...] of their successours.

First,Not undervaluing [...]hem. Not undervaluing them, not esteeming [...] meanly of them, but highly: Know them saith the Apostle in that Text forementioned; [...] Thes. 5. 13.) Which labour among you, and are [...]ver you in the Lord, and admonish you; and esteem [...]hem very highly in Love for their workes sake.] Though not for their own sake, yet for their [...]orkes, their office sake. For this esteem them, and [...]at highly, yea very highly, [...] ▪ [...]nely let it be in Love: Men oft times esteem [...]ery highly of men in high place, but it is for [...]ar, fear of their power.

Now there is no reason why the Ministers of [...]hrist should thus be feared, who doe not lay [...]aim to any secular jurisdiction. Let that esti [...]ation which is afforded them be the issue of [...]ove; Love for their Masters sake, and their [...]orks sake. For which let them be respected, [...]noured. Honour to whom honour, (saith the A [...]ostle) Rom. 13. 7. Now that this is due to the [...]ithfull Ministers of Christ, such as are [...] and [...] such as Rule well, and [...]bour in the Word and Doctrine; (as the Apostle [Page] describeth them in that known forecited Text, 1 Tim. 5. 17. He will there also tell you: They are worthie of honour; yea, double honour, both of Reverence and Maintenance; which let them not want.

And great Reason there is,Christ honoured in his M [...]nisters. why the faithfull Ministers of Christ should be thus honoured, seeing Christ himself hath honoured them. So it was proclaimed before Mordecay, Hest. 6. 9. Thus shall it be done to the man, whom the King delighteth to honour; him should the people honour also. And so let it be done to the men whom the King of Heaven, the Lord Iesus delighteth to honour, his faithfull Ministers, whom he holdeth as Stars in his right hand. The right hand is a place of Honour and Dignitie. Hence it was that Solomon placed his Mother there, 1 King. 2. 19. She sate on the right hand. And his Queen: Vpon thy right hand did stand the Queen, Psal. 45. 9. And this is the honour which Christ will give to his sheep, his Elect at the last day, to set them on his right hand, Matth. 25. 33. Now such is the honour which this Sonne of man here giveth the Stars, he placeth them in his right hand. And seeing their Lord and Master thus honoured them, to afford them his right hand, let not his servants set them on the left, thinking too meanly of them.

Secondly, Nor yet, on the other hand, too highly: Not esteeming too highly of them. not above that which is meete. Remembring still, that they are but Ministers; Instruments in the hand of Christ, by whom he operateth [Page] worketh. Is it so then that their Ministry is made effectuall for the good of any, let them see whither to give the glory. Not to them: Who is Paul? who is Apollos, but Ministers? &c. But unto Christ, in whose hand they are, and who is pleased thus to put forth his power in them and by them.

Thus when we see a curious piece of manifacture, we admire not the tool, but the hand that wrought it. Such are the Ministers, Tooles, Instruments in the hand of Christ; what work is done by them give the honour of it not to them, but him. S. Peter directed the people; Act. 3. 12. when they stood gazing upon him, as ready to adore him for that great Cure which he had wrought upon the lame man. When he saw it (saith the Text) he answered unto the people: Ye men of Israel, why look ye so earnestly on us, as if by our own power or holiness we had made this man whole. By what power then? why the power of Iesus Christ. So much he declareth to the Rulers, being by them interrogated concerning it in the Chapter following; v. 10. Be it known unto you, that by the Name of Iesus Christ, doth this man stand here before you whole. [...] Through the power of Iesus Christ: And so much all the faithfull Ministers of Christ will readily acknowledge concerning the successe of their labours. If so be their Ministery hath been effectuall for the gaining and bringing in of any souls unto God, this is not their work, but the work of Iesus Christ, putting forth his [Page] Right hand, manifesting his power, in, and by them, his poore, weak and worthlesse Instruments. And therefore, whilest any shall think highly of them, yet not too highly. Let them not sacrifice to them, as those Lystrians would have done to Paul and Barnabas, whom they Deified for healing of the Cripple, Act 14. 13. But give the glory to their common Lord, in whose hands these his Instruments are, and without whom (as the Apostle saith of himself) they are nothing.

3 3 To this I might adde. Thus esteeming of them now,Receiving them, specially their Doctrine. let them be received. Receive us (saith the Apostle) 2 Cor. 7. 2. Received as the Ministers of Christ. Being Prophets, let them be received in the name of Prophets (as you have it, Matth. 10. 40.) Eo nomine, because they are such, the Ministers and Messengers of Iesus Christ: which who so doth, receiveth Christ himself in them. So he telleth his Apostles, Iohn 13. 20. Verily, I say unto you, he that receiveth whomsoever I send, receiveth me. Thus let their Persons be received with such respects as may become the Ambassadours of Christ; but especially their Doctrine. This is that for which Paul so highly commendeth those Bereans, Act. 17. 11 They received the Word (preached by him) with all readiness of mind. And thus let all hear and receive the Ministers of Christ. Receive their Doctrine, hearkning to it, beleeving it (so far as it is consonant and agreeable to Scripture, which was all that those Bereans did, who are [Page] there commended for searching the Scripture upon that account, so bringing Pauls Doctrine to that Touchstone) and yielding a readie obedience to it. So doing, now shall Christ be glorified in them and by them; and both they, and those who thus receive them in the Kingdome of Grace, shall be glorified with Christ hereafter in his Kingdome of Glorie.

FINIS.

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THE Mistical Svvord In the Mouth of JESUS CHRIST.

REVEL. 1. 16.‘And out of his mouth went a sharp two edged Sword.’

HAving seen what was in the hand, come we now to take notice what was in the Mouth of this Sonne of Man. Where we shall find a Sword, a sharp Sword; a sharp two edged Sword. Each a considerable circumstance. So much is intimated to us [Page] in that 12 v. of the 2 Chapter; where this Son of Man Jesus Christ) is set forth [...]by this character this mark. These things saith he, which hath the sharp sword with two edges. So our translation rendreth it, not well knowing how otherwise to express it. But the Originall is more emphaticall. [...]. Which Beza renders; Qui habet romphaeam illam ancipitem, acutam illam; yet still falling short of the Originall, which runs thus: He which hath that sword, that two edged, that sharp sword: Giving us to take notice of his severall Emphasis and mysterie in every of these. Which what it is let us now make enquirie.The Mystery opened. Beginning with the first, which will be as a Key to let us into both the rest.

Q. What was the Mysterie of this sword?What signified by this sword. What was hereby signified?

A. About this Expositors are not all agreed. Some understanding hereby,Some understand hereby Divine judgement. not the Word of Christ, for of that story (say they) our Apostle had spoken before, comparing it to the sound of many waters, but) his divine judgement and vengeance which he is readie to execute upon his enemies.Corn. à lapid. ad Text And indeed not unfitly may it so be looked upon. In as much as the sword, specially such a sword as this was, a sharp two edged sword, is a Symbole and Engine of Revenge. Romphaea symbolum vindictae. Such is the like sword in the hand of the Magistrate, (or caried before him) it declareth him to be what he is, a Revenger to execute wrath upon him that doth evil; (as the [Page] Apostle sets it forth, Rom. 13. 4.) And so may this sword here be looked upon not improperly, not unfitly.

But I shall rather choose here to keep the common road,Others the Word. and to goe along with the stream of Expositors, the greatest part whereof by this sword understand the Word: the Word of Christ in the mouths of his Ministers. Which in phrase of Scripture is sometimes thus set forth, under the name of a sword. The Word a Sword. So it is most commonly looked upon, Psalme 45. 3. where the Psalmist speaking unto Christ, calleth upon him to gird on his sword; Gird thy sword upon thy thigh, O most mightie, meaning his Word. And so the Apostle expresly tells us that the Sword of the Spirit, (or spirituall sword) is the Word of God. Eph. 6. 17. And I am rather induced here so to look upon it in the Text, in regard that this sword is said to goe out of the mouth of Jesus Christ; and so is properly not the sword of his hand, but of his mouth. So it is called in the Chapter following, verse 16. [...]. The sword of his mouth.

Such properly is the sword of Iesus Christ, Christs Sword the Sword of his Mouth. not the sword in his hand, but the sword of his mouth. Therein doth the King differ from other Kings. Earthly Monarchs, they are represented with a sword in their hands, as an Ensigne of civil Authoritie and Power which they have for the punishing of offenders, and that if they deserve it Capitally. But Christ beareth his sword in his mouth. As also the Scepter, which is called [Page] the rod (or scepter) of his mouth, Isai, 11. 4. both to shew, that his Authority, his Iurisdiction, which he exerciseth in his Church, is not secular (My kingdome is not of this world) but Spiritual. Exercised rather upon the souls of men, then upon their Bodies. His sword is his Word.

And not unfitly may it be so represented and set forth.The word a cutting and killing Instrument The sword is not onely a cutting but a killing weapon, wherewith men fight against their enemies. So much the Etimoligist will tell us the Latine word imports. Gladius quasi Cladius, quod cladem inferat hostibus. It is a destroying weapon, wherewith men kill their enemies. And so the sword in the Text properly signifieth [...], a kind of dart, a deadly weapon made use of by the Thracians, (as Grammarians inform us.) And such use doth Iesus Christ make of his Word. Thereby not onely cutting and wounding the heads, but the hearts of his enemies, killing, slaying them. So the Prophet Isaiah setteth it forth in that place even now named, Isai. 11. 4. where speaking of Christ, and his Kingdome, he saith, He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked▪ which Calvin, and divers others, understand of the Word of Christ. Virga or is tantundem valet ac sceptrum verbale; The rod of his mouth is the scepter of his word, the breath of his life, (which a word is). Herewith doth Jesus Christ not onely smite, hut also slay his enemies, doing [Page] Spiritual executions upon them. In this way and by this means it is foretold that Christ shall destroy that Arch enemy of his, the great Antichrist, 2 Thes. 2. 8. And then shall that wicked one ( [...], that lawlesse one, a terme fitly agreeing to that Antichrist of Rome, who by himself and his party is voted to be solutus omni lege humana, not subject to any humane law, daring also to dispence with the divine Law) be revealed, whom the Lord shall consume with the Spirit of his mouth] that is, by his word, the pure and powerful preaching of the Gospel; thereby giving him a deadly and incurable wound. Such use doth Jesus make of his word; he useth it as his sword to destroy his enemies with. With this sword it is that he goeth forth against those grand enemies of his Kingdome, Sin and Satan, as also against all other his adversaries. This is the Bow wherewith he that sate upon the white horse went forth conquering, and to conquer, Rev. 6. 2. even the powerful preaching of the Gospel; which is elsewhere called his Arrows. Psal. 45. 5. (as both those places are by many expounded). And this is the axe and sword, wherewith he heweth and slayeth obstinate sinners, as the Prophet Hosea hath it, Hos. 6. 5. Therefore have I hewed them by my Prophets, and slain them by the word of my mouth. Hewed them by sharpe reprehensions, which are as the stroakes of the Axe to a crookd or knotty peece of timber. And slain them by terrible denountiations of judgement and vengeance; threatning [Page] them with death, Temporal, and Eternal. Thus doth Jesus Christ slay his enemies, first by the sword of his mouth, before he do it by the sword of his hand; first threatning and denouncing judgement, before he execute it. Thus is the word a sword.

And secondly, a sharpe sword, [...]. Such 3 are those Arrowes before spoken of by the Psalmist. Thine arrows are sharpe in the heart of the Kings enemies. The Word a sharpe sword, peircing the heart. His word penetrating and percing into the souls and consciences of men. And such is this sword, a sharpe sword. So the ProPhet Esay describeth it, Isai. 49. 2. where speaking in the person of Christ, and of his being sent by his Father, he saith, He hath made my mouth like a sharpe sword, i. e. By the powerful operation of his Spirit he hath made my word effectual. And such is the efficacy of the word when it is thus accompanied, now it is like a sharpe sword. That is the Apostles comparison, Heb. 4. 12. For the Word of God is quick and powerful, and sharper then a two edged sword. And wherein so? The next words explain it. Piercing even to the dividing asunder of soul and spirit, and of the joynts and marrow, &c. This doth the Word of God, not onely Christ himself, who is sometimes so called, Ioh. 1. 1. his essential word; to whom that properly agreeth which there followeth in the next verses. Neither is there any creature that is not manifest in his sight, but all things are naked and open unto[Page]the eyes of him with whom we have to do. But also [...], the word written and preached. This is also of such a penetrating nature, like a sharpe sword, it goeth thorow a man: pierceth the heart, entreth into the soul, discovering a man to himself, shewing him what before lay hid. So the Apostle saith of it in that known place, 1 Cor. 14. 25. where speaking of prophecying, preaching, and the efficacy thereof, he saith, that thereby the unbeleever cometh to be convinced, judged, so as the secrets of his heart are made manifest. Those wicked lusts, and false perswasions which before lodged and lurked in the secrets of his heart, unespyed of others, and undiscerned of himself, by this means they come to be discovered. Thus doth this sword (likewise as the souldiers speare did to our Saviour) it enters the pericardium, the Call of the heart, nay, the heart it self, piercing it thorow. As Simon told the blessed Virgin in another sense, that a sword should pierce thorow her soul, meaning that sharpe sorrow and heart grief which she should suffer for her Sons sufferings, Luk. 2. 35. Even so may it be said of this sword, the word being accompanied by the Spirit, now it pierceth thorow the soul, working compunction, and contrition in the hearts of poor penitent sinners. Such effect it had upon those converts, of whom the story tels that at Peters Sermon they were Pricked at their hearts, Act. 2. 37. This doth the word. Which also it doth with great facility and ease. Even [Page] as a sharpe sword, though there be but a weak hand to manage it, it enters with ease. So doth this word though it be dispenced by the hands of weak instruments; (which are the Ministers of the Gospel) yet through the power of the Spirit it setting an edge upon it, it now becometh mighty through God (as the Apostle saith of it 2 Cor. 10. 4.) mighty to do great and wonderful executions. Thus it is a sharpe sword.

And thirdly,The word a two edged sword A sharpe two edged sword, [...]. Such a sword is looked upon as the sharpest sword, penetrating more easily then a Back-sword will. And in this respect the word is fitly represented by it. So the Apostle formeth the comparison in the place even now named, Heb. 4. 12. The word of God is sharper then a two edged sword. But besides there may be conceived yet to be a further Mystery in the frame and fashion of this sword.

First,Law and Gospel the two edges of this sword. A two edged sword; Such is the Word, which consisteth of Law and Gospel, being as the two edges of this sword, and both going out of the mouth of Christ (as I shall shew you anon.)

Secondly, A two edged sword in regard of the double execution which it doth.The word having a double execution. Not onely upon the Bodies, but also upon the Souls of men. Therein doth the Spiritual differ from the Secular, Temporal sword. The one reacheth onely to the Body, Fear not them which kill the Body, but are not able to kill the soul (saith our Saviour, speaking of tyrants) Matth. 10. 28. But [Page] the other (as the Prophet Ieremy in a borrowed sense saith of the sword of war, Ier▪ 4. 10.) it reacheth unto the soul, denouncing judgement against both, both body and soul. Both which are as it were slain by this sword.

Thirdly,The word having a double and contrary operation. A two edged sword (as our juditious Perkins goeth before me) in regard of the two-fold operation of it. A two edged sword cutteth two wayes; yea, two contrary wayes. And so doth this sword going forth of the mouth of Jesus Christ, his word, it hath a double, yea a contrary operation, being both a killing and a q [...]ickning word. Both these doth the Lord in a literal sense. The Lord killeth, and maketh alive (saith Hannah in her song) 1 Sam. 2. 6. And both these doth the Lord Jesus in a Spiritual sense, and that by his word. So the Apostle setteth forth the two-fold property of it, 2 Cor. 3. 6. The letter killeth, but the Spirit giveth life. The letter, The letter of the Law, which is litera occidens, a killing letter, in as much as it requireth part from man, which in his now corrupted estate he is no wayes able to perform, and so is a sword at his heart, giving him a deadly wound. Whence it is that is called in the verses following [...], the Ministerie, or Ministration of death, vers. 7. and in the 9th. verse [...], the Ministration of condemnation. Because it layeth men under the sentence of eternal condemnation. Such is the Ministery of the Law. But now the Spirit, and the Ministery thereof in the preaching of [Page] the Gospel, that giveth life, [...], it quickneth, maketh alive. First, putting a new life into a dead soul; raising it up from the death of sin to the life of holinesse, to the life of grace here, and glory hereafter. Whence it is called by the Apostle [...], the word of life, Phil. 2. 16. And then reviving and chearing it with the sweet promises thereof. Thy word hath quickned me (saith David) Psal. 119. 50. Thus hath the Word, like a two edged sword, a double and contrary operation upon the soul.

And so it hath (to prosecute this point yet a a little further) both upon different subjects, and upon the same.

First,Vpon different persons, beleevers, unbel [...]vers. In different subjects or persons it hath a different opperation▪ So it hath upon beleevers and unbeleevers, Elect ones, and Reprobates. Working upon both, but in different, yea contrary waies. This the same Apostle setteth forth most clearly in the chapter there foregoing, 2 Cor. 2. 15, 16 For we (saith he, speaking of himself, and other Gospel Ministers) are unto God a sweet savour of Christ in them that are saved, and in them that perish. Their service in preaching of the word is acceptable unto God through Christ, though it do not produce the same effect in those that hear them, but have a contrary work according as it needeth with different subjects, So it followeth. To the one we are a savour of death unto death, and to the other the savour of life unto life. Such contrary smels and savours there are in nature (as Grotius [Page] notes upon it) some poysonous and deadly, as of those Lakes, Avernus, and Asphalties; others again, so recreating and refreshing, that being put to the nose, they will revive the spirits▪ of a fainting person. And of such a contrary operation is the sword in the preaching of it. Meeting with persons of different dispositions, it is to the one [...], to the other [...], to the one a sweet savour, a savour of life. So is it to Gods Elect, to whom, believing it, it is made the power of God to their salvation (as the same Apostle elsewhere saith of it) Rom. 1. 16. A savour of life unto life; quickening them up (as I said before) to the life of grace here, and glory hereafter. But on the other hand to unbelivers, it becometh a savour of death unto death. A deadly savour; Not that the Gospel is so of it self, being in its own nature (as I said even now) the word of life; but accidentally it becometh so to them, through their rejecting of it. Now it is to them not onely an occasion, but a cause of their just and greater condemnation. Even as it is with the Proclamation of a Prince which he maketh to his rebellious subjects, wherein he maketh offer not onely of pardon, but of grace and favour to those that will lay down their armes, and forthwith come in, shewing themselves loyal and obedient; but on the other hand threatneth extremity of punishment to those that shall yet stand out. This Proclamation with the same breath, breatheth both life and death. Life to those which will [Page] hearken to it (which is the proper end and intent of proclaiming it, but death to those that oppose themselves against it. Even so it is with the Evangelicall Proclamation, the Doctrine of the Gospel, it preacheth life and death after the same manner. Life to penitent believers, who readily accept the offers of grace and mercy there tendered: Death to obstinate and rebellious sinners, who reject them: Thus is Iesus Christ (who is the proper subject of the Gospel) according to Simeons Prophesie at his Birth, Luk. 2. 34. Behold (saith he) this childe is set for the fall and rising again of many in Israel. Even as the same Star (as our new Annotators glosseth upon it) is at the same time both [...], and [...] both morning Star, and evening Star. To some the morning Star, bringing the light and day to them. To others the evening Star▪ bringing darknesse and night. Thus is the Lord Iesus that Star of Jacob) being held forth in the Gospell to some, those that believe on him; he is what he calls himsel, Rev. 22. 16. The bright morning Star, bringing to them the light and day of Grace here, and Glorie hereafter. But to others such as reject him, will not receive him as their Saviour and Lord, as the evening Star, bringing to them a night of everlasting darknesse. Such is the different and contrary operation of the word upon different persons.

2. And (in the second place) such is the operation of it in,Vpon the same persons. and upon the same Persons. A different, nay, a contrary operation. So it hath in [Page] and upon Gods Elect, upon all true believers; of whom it may be said, not onely that they were dead and are alive. This my sonne was dead, and is alive again, (saith the Father of his Prodigall sonne being returned home) Luke 15. 24. And you hath he quickned, who were dead in trespasses and sins, (saith Paul of his believing Ephesians) Eph. 2. 1.

But also that they are dead and alive,Beleevers dead and alive at the same time. both at the same time. So that the Apostle tels his Romanes, Rom. 6. 11. Likewise reckon ye your selves to be dead indeed unto sin, but alive unto God.

And both these,Both the effects of the word which they are the effects of the word. Which first killeth them; which it may be said to do two wayes.

First, by showing them their naturall state, Killeth them, and that two wayes. 1 which is a state of death. Such effect it had in and upon the Apostle, as he sets it forth, Rom. 7. 9. I was alive without the Law once, but when the [...]ommandment came, sin revived, & I died. Whil'st he was a Pharisee, he thought well and highly of himself, that he was in a happy condition, he apprehended himself to be in perfect health as to the estate of his soul. But the commandment coming the Law being brought home to his conscience, now he died, he felt this word as a sword wounding him to the heart, giving a deadly wound to that his fals perswasion, and making him to see himself a dead man, in a state of sinne and death. And such operation the Word hath upon all those whom God intendeth to manifest his grace upon. They are in this sense first [Page] killed. And then again, the Body of sin is killed in them. So as whilest they are dead as to themselves, so they are also dead unto sinne, (as both Paul and Peter say of all regenerate persons, Rom. 6. 2. 1 Pet. 2. 24.) the Body of sinne having received a deadly wound in them; which is also done by the Word; which Iesus Christ maketh use of as his Sword to slay this old man with,Quickeneth them. as his instrument in the mortifying of sinfull corruption.

And so again, in quickning them, in making them alive unto God, and unto righteousnesse. This is the able work of Jesus Christ, who is the principall efficient in it. The Sonne quickneth whom he will (saith he of himself) John 5. 21: But how doth he doe it? why, by his Voyce, his Word: So he explaineth himself, verse 25. Verily I say unto you, the houre is coming and now is, when the dead shall hear the voyce of the Sonne of God, and they that hear it shall live. Thus did Christ quicken Lazarus body by his Voyce, by his Word; He cried with a loud voice, Lazarus come forth; Iohn 11. 43: And thus shall he quicken the dead bodies of all men at the last day, The houre is coming, in the which all that are in the graves shall hear his Voyce, and shall come forth, Iohn 5: 28: His voice, not the voyce of Christ himself immediately, but of his Angel sounding the Trumpet at his command, so the Apostle explains it, 1 Thes 4: 16▪ The Lord himself shall descend from Heaven with a shout, with the voyce of an Arch-angel, and the Trumpe of God. The [Page] Archangel, having received the watch word from Christ (so the word [...] (as Grotius observes upon it) is there rendred by Tertullian, [...], in jussu.) he soundeth the Trumpet whereby they dead shall be raised from their graves. And by alike means it is that dead souls are raised from the grave of sin, by the voyce of Christ, the trumpet of his word, at his command sounded by the Angels of the Churches, the Ministers of the Gospel. Thus hath the word different and contrary operations, as upon different, so in and upon the same persons. And upon this account it may fitly be represented (as here it is) by a two edged sword.

Thus you have seen the three first particulars moralized, and opened unto you. There is yet one behind, which is no lesse considerable then any of the former. And that is the sheathe from whence this sword is drawn, which is here said to be the mouth of this Son of man. [...]. Out of his mouth went a sharpe two edged sword.

And so doth the word out of the mouth of Iesus Christ▪ And that both Law and Gospel which are (as I told you) [...]like the two edges of this sword.This sword, the word going forth of the mouth of Iesus Christ; both Law and Gospel. Both these we shall find going out of the same mouth, the mouth of Iesus Christ. So did the Law at Mount Sina. He it was who there spake, if not immediately by himself, yet by his Angel. This is he (saith Stephen speaking of Moses) who was with the Angel which spake to him in Mount Sina, Act. 7 38. What [Page] Angel? Why (as it commonly looked upon) the Angel of the Covenant, the Lord Christ. This is he who then spake on earth (as the Apostle hath it) Heb. 12. 25. Whose voyce then shoke the earth (as it followeth,) viz. at the giving of the Law; Thus the Law came out of the mouth of Christ.

And so doth the Gospel. He it was that spake and by his Prophets under the Old Testament. As he spake by the mouth of his holy Prophets, which have been since the world began (saith Zacharias in his song), Luk. 1. 70. It was not so much they, as the Spirit of Christ in them, which signified to them, and by them, what they foresaw, and foretold (as Saint Peter hath it) 1 Pet. l. 11. And he it was that spake to, and in, and by his Apostles under the New Testament. Paul blameth his Corinthians (some of them) for questioning, seeking a proof of Christ speaking in him, 2 Cor. 13. 3. And so he still speaketh in and by his Ministers; who speaking in his name and delivering his mind, are as it were his mouth. Thou shalt be as my mouth (saith the Lord to the Prophet Ieremy) Jer. 15. 19. And thereupon it was that what the Prophets promised or threatned from God, they tell the people the mouth of the Lord had spoken it, Isai. 1. 26. & 40. 5. &c. viz. by them. And as the Ministers of Christ are his mouth, so the word spoken by them is his word▪ the word of Christ. Let the word of Christ dwell in you (saith the Apostle to his Collossians) Col. 3. 16. And thus is this two edged sword said [Page] to go forth of the mouth of Iesus Christ. That which now remains is Application.

Which let it still be directed,Application as the former; first to Ministers, then to People.

For the former,To Ministers, what sword they are to use. Ministers, Let them here see what sword it is that they are to make use of.

First, But one sword; But one sword. It is looked upon as an 1 impertinent Reply, which some of the Apostles returned to their Lord and Master, when notwithstanding what wars, and weapons he had spoke to them of, they tell him, Ecce duo gladii, Lord, behold here are two swords, Luk. 22. 38. And so much their masters reply imports, who said unto them, It is enough] Thereby giving them to take notice that it was not bodily arms which he meant; for so, considering the enemies which they should have to encounter with many thousand swords had been too few. But it was a wider Inference which that Bishop of Rome made from hence, who laid this as a ground of that change, which he made a double sword, the Secular and Spiritual, both to be welded by his hand. This Son of man (whose vicar that man of sin stiles himself) shewing himself to Saint Iohn as the great Protector of the Churches, appears but with one single sword. Though a two edged sword, yet but one sword. Giving the Angels of the Churches, his Ministers to take notice, that they are to lay claime to no more. But one sword.

And Secondly,The sword of the mou [...]h. Let that be Gladius oris, the [Page]sword of the mouth, not of the hand, not the secular sword; leave that to the Magistrate, into whose hand God hath put it; But Spiritual: Such are the weapons of their warfare, (as the Apostle will tell them, 2 Cor. 10. 4. [...], Not Carnal: but Spiritual. And great reason they should be so, In as much as they have to deal with the spirits of men; which no sword will enter, unlesse it be of the like mettal, ye like kind with themselves. And secondly, with Spiritual enemies. We wrastle not (saith the Apostle, Ephes. 6. 12.) against flesh and blood, (humane and bodily power) but against principalities and powers, and spiritual wickednesses; [...], the spirituals of wickednesses; that is (as the Syriack readeth it) [...], which to the Hebrews is all one with [...], wicked spirits. Such are the chief enemies, which as all Christians in general, so the Ministers of Christ in a special manner have to deal with. And therefore most proper it is, that they should make use of that sword, which the Apostle there willeth all Christians to take unto themselves, vers. 70. The sword of the Spirit: The word of God.

And Thirdly,The sword goingforth of the mouth of Christ. Let them take this sword out of the mouth of Christ. So it is held forth to the Angels of the Churches: And here let the Ministers of Christ receive it, preachiug no other doctrine then what they receive from him, from his mouth, either immediately, or mediately It was that which our Saviour charged upon the [Page] Scribes and Pharisees as no small presumption, that they taught for doctrines the commandements of men, Matth. 15. 9. and the like did these false Apostles in Saint. Pauls time; they obtruded upon their hearers the commandements and doctrines of men (as he chargeth it upon them) Col. 2. 22. their own traditions. A bold and high presumption. Let not any who call themselves the Ministers of Christ dare to attempt the like. If they be his Ministers, Let them be as his mouth, speaking his word; using no other sword but this which is gone forth of his mouth. As for other swords, let it be said to those (I mean such as take upon them the Ministerial function) who use them, as our Saviour said to Peter concerning that sword which he had unadvisedly drawn upon the high Priests servants, Put up thy sword into thy sheath. This, this onely is the sharpe sword, the two edged sword. As for other swords, (other doctrines I mean) they may do as Peters sword did, strike the ear; Onely this will pierce the heart. Of this sword may it well be said as David once said of Goliah, 1 Sam. 21. 9. There is none like that. And therefore let the Lords worthies, Ministers of Christ, who are to fight his battels against those spiritual enemies, Sin, Satan, the World, make choice of no other sword but this. Other Doctrines like whiflers swords, may serve to make a shew and flourish with. So the Apostle saith of those Doctrines of men, held forth [Page] by the false Apostles, that they had indeed [...], a shew of wisedome in will worship, and humility, Col. 2. 28. And so have some of the Romish Doctrines. And I may say the same of some of those doctrines which are held forth at this day among our selves, by those reputed great Masters of Reason, Arminians, and Socinians. They have a shew of wisedome, and Reason, and it may be of Religion in some of them, which renders them taking with those who have no other but natural principles in them. But let not the Ministers of Christ meddle with these, or any other doctrines which they have no warrant for from the word, otherwise then to confute them. Let them rest contented with that simplicity that is in Christ, (as Saint Paul calleth the doctrine of the Gospel, 2 Cor. 11. 3.) making use of no other sword, but that which goeth out of his mouth.

And Fourthly,Ministers to make use of this sword. Let them make use of this sword. Not suffering it to rust in the scabbard: As those do who hide those talents, which they have received from their Lord, in a Napkin. But drawing and using it; Preaching the Gospel: which the Apostle requireth all the Ministers of Christ to do in season and out of season, 2 Tim. 4. 2 And that under the penaltie of a wo. Necessitie is laid upon me (saith he) yea, wo is me, if I preach not the Gospel, 1 Cor. 9. 16.

And Fifthly,Ministers to preach both Law and Gospel. Whilst they preach the Gospel, let them not altogether forget the Law. Remembring that this sword is a two edged sword. [Page] And therefore let them preach both; both Law and Gospel So I am sure did our blessed Saviour; and so did his Apostles after him. He that readeth but Saint Pauls Epistles, and in particular that to the Romans, shall see what use he maketh of both these. And shall any preach onely the one of these, the Law without the Gospel, or the Gospel without the Law; he may be said to make use of a Back-sword with one edge, not of this two edged sword, which went forth of the mouth of Iesus Christ.

Sixthly and lastly, Let them see that they use it for Christ, This sword to be used for Christ. So that Emperour bad his officer do, into whose hands he delivered a sword, with these words, Hoc pro me utere, use this for me. And thus let all the Ministers of Christ use that sword which he hath committed unto them; use it for him, not against him, as too many at this day do; who snatching this sword out of the mouth of Christ, set it at his heart; making use of the word for the wounding of the Religion of Christ. But use it for him, in defence of this truth, against all Errours and Heresies, and what ever is contrary to sound doctrine. And for the destroying of the Kingdome of sin and Satan; and setting up of the Kingdome of Christ. This for Ministers.

Secondly,To the people. For the People; Let them also rest content with this sword, This sword sufficient for them. this sword of the spirit, which cometh out of the mouth of Jesus Christ, his word: not seeking after new doctrines. It was Pauls jealousie concerning his Corinthians [Page] in that place forenamed, 2 Cor. 11. 3. I feare lest by any means you minds should be corrupted from the simplicity that is in Christ: lest they should be taken with Philosophical speculations, or Jewish traditions, wherewith the false Apostles blinded and mingled the doctrine of the Gospel. And the same Apostle Writing to Timothy, foretels him of an Epidemical disease that should infect many in after times, 2 Tim. 4. 3. The time will come (saith he) when men will not endure sound [doctrine, but after their own lusts shall they heape to themselves teachers, having itching ears] Itching after noveltie, being cloyed with, and weary of old sound savorie, soulsearching truths, they should hearken after new dostrines. And is not this prophesie fulfilled at this day among us in this nation? O what itching ears are there every where to be found! men affecting of novelties, new lights, new doctrines. As for that [...], that form of sound and wholesome words, which the Apostle delivered to Timothy, willing and requiring him to hold it fast, 2 Tim. 1. 13. the sum of which he there reduceth to those two heads, Faith and Love in Christ Iesus, which are as the 2. hings upon which all Religion turneth, like the Vrim and Thummin in the breastplate of the high Priest, this will not now content many, unlesse there be some other mixtures with it. O far be this itching humour from all you who hear me this day! You see what sword it is that is held forth to us the Ministers [Page] of Christ to make use of; that, and no other but that, which cometh out of the mouth of Iesus Christ. And let this content you, being assured that this will sufficient to all intents and purposes, which either you, or we shall have occasion to make use of it for.

And Secondly,Private Christians to make use of this sword. Let them also be exhorted to take unto themselves this sword. Take the sword of the Spirit, which is the Word of God (saith Paul to his Ephesians) Ephes. 6. 17. Take it, and make use of it; I do not mean in a publick way,Not in a publick way. as too many at this day do, who will be medling with this sword, having no skill to handle it. I mean such as take upon them to teach, being no [...], no wayes fitted for, and so not called to that service. For first, I could wish that they would but take notice what kind of sword this is, which they thus meddle with; a sharpe, and a two edged sword: and therefore not fit to be put into every hand, to use in such a way. It was not for nothing, that the Apostle giveth that charge to Timothy, which he doth, 2 Tim. 2. 2. The things which thou hastheard of me (even that form of sound words, which he had spoke of in the chapter foregoing) the same commit thou to faithful men, who shall be able to teach others also. The word being a two edged sword he would not have it put into every hand, nor left loose for every one that would to take it up; but he would have it put into choice hands, such as might have some skill how to welde and use it. It is not for every [Page] one to make use of this sword in a publick way.

But in a private way they both may,But in a private and ought: This is that which the Apostle not onely allowes, but injoynes in that place even now named, Ephes. 6. 17. where he willeth private Christians to take the sword of the Spirt to themselves. This is one and a principal piece of that Christian panoplie, that compleat Armour, wherewith every private souldier of Jesus Christ ought to be furnished; The word of God: which all Christians are to make use of as a sword, to defend themselves with against all their Spiritual enemies. And such use do you all make of it. Seeing Christ hath provided this sword for yoru, e [...]heth it forth unto you, take it, and make use of it for the killing of your own corruptions, the wounding and mortifying of your own sinful and inordinate lusts; therewith repelling all the assaults, the temptations of your grand adversarie Satan. This was the sword which Christ himself made use of in that combate with this enemy of his in the wildernesse. He maketh use of no other weapon, but a scriptum est, It is written, It is written, Matth. 4. And with this sword did he foil that enemy. Such a tryed sword is this, never did it fail any that made right use of it. And therefore let it in this way be useful unto you. First girding this sword about you. In dangerous places, which use to be haunted with Theeves and Robbers, travellers will not ride without their swords. [Page] Much lesse will the Souldier go into the field without his sword by his side. Truly such is this world, whilest you are here; you are in the midst of enemies, I mean those spiritual enemies, the world, the flesh, and the divel; whereby you are in danger of being assaulted every moment. And therefore do not go without this sword. Get the word into your hearts, and directions, promises, threatnings thereof. And then draw it forth, and make use of it as occasion is offered. Which if you do, going out against your enemies under the conduct of this your Commander, in the Name and strength of Iesus Christ, fear not the successe. This is a sharpe two edged sword.

Divers other duties yet there are which Christians from hence may learn in reference unto Christ and his word. Take some few of them.

In the Third place,All to stand in awe of Christ and his word. Let them all stand in awe of him and it. This is that which the Psalmist calleth for at the hands of all, Psal. 33. 8. Let all the earth fear the Lord, let all the inhabitants of the earth stand in awe of him. And David speaking of himself, saith; My heart standeth in awe of thy word, Psal. 119. 161. And such respect let all that professe the Name of Christ yeeld unto him: stand in awe of him and him words. To this end (among other) he here sheweth himself in the midst of the Candlesticks with the sword in his mouth, to teach the Churches, both Ministers and People, all to [Page] stand in awe of him. This will men do of the Magistrate; seeing the sword in his hand, or the hand of his officer, they will stand in awe of him, not daring to trangresse the Law in his prefence. And this respect let all both Ministers and people give unto Iesus Christ, who hath his sword in his mouth. Let all stand in awe of him, not daring to sin against him. Stand in awe and sin not (saith the Psalmist) Psal. 4. 4. which who so shall willingly dare to do, let them fear this sword, which the Lord Iesus beareth not in vain. So saith the Apostle of the civil Magistrate, Rom. 13. 4. [...], He beareth not the sword in vain. It is not onely an ensigne of honour and dignitie to his person, but of his Authoritie and Power over offenders: giving all to take notice if they shall dare to transgresse the Law, what it is they must expect: So it there followeth: For he is a Minister of God, a revenger to execute wrath upon him that doth evil. And to a like end is this sword put into the mouth of Iesus Christ, to shew his Authoritie and power which he hath over the sons of men, and to intimate unto them what they must expect from him in case they shall stand out against his word, carrying themselves stubbornly and disobediently against him, now this sword shall go forth of his mouth, he will now fight against them with it.Christ fig [...]ng against [...] stinate s [...] [...]s. So he threatens those Sectaries, the Ba [...]lamites and Nicolaitans, which were not tolerated in the Church of Pergamus, Rev. 2. 16. Repent or else I will come unto thee quickly, and [Page]will fight against them with the Sword of my mouth. Taking vengeance upon them, (as it is by some expounded) And thus will this Son of man, the Lord Jesus Christ, sooner or latter come forth against all his enemies; specially those that have rejected his word. He will fight against them with the sword of his mouth, executing upon them those judgements which he hath threatned in his word, Temporal or Eternal.

It may be temporal; By temporal judgements. Thus is he said to slay the Isralites with the words of his mouth in that place forecited, Hos. 6. 5. And thus shall he go forth against Antichrist and his party, as you have it set forth, Revel. 19. 15. Out of his mouth goeth a sharpe sword, that with it he should smite the Nations. Thus shall the Lord Jesus execute upon that grand enemy of his, that man of sin and his adherents, the judgements denounced and threatned in his Word. And thus let all obstinate and rebellious sinners fear; lest Jesus Christ whose Word they now contemn, should thus come forth against them here, thus fighting against them with the sword of his mouth, executing upon them Temporal judgements.

But if not so,By eternal judgment. yet let them know there is a judgement to come, which they shall not escape, even that last and Eternal judgement. And then shall they both see and feel this sword coming out of the mouth of Iesus Christ; when they shall hear that terrible sentence put out of his [Page] mouth, As for those mine enemies that would not that I should reign over them, bring them hither and slay them before me, (as you have it, Luk. 19. 27.) O how will this sword then pierce through their soul? Now, thus knowing the terrour of the Lord (as the Apostle speaketh, 2 Cor. 5. 11.) taking notice of this sharpe two edged sword going out of the mouth of Jesus Christ, the refore we perswade men (and that it might take place with all you that hear it) that they would stand in awe, fearing before him.

Fourthly,The word of Christ to be [...]eceived as his word. And thus standing in awe of his Person, now hear and receive his word: Receiving it from the mouth of his Ministers. The Priests lips should keep knowledge and they should seek the Law at his mouth (saith the Prophet Malachy,) Mal. 2. 7. And this let the people do, seek the Law of Christ at the mouth of his Ministers. Receiving it as his word. Though spoken by man, yet so have and receive it as coming from the mouth of Iesus Christ. So did those believing Thessalonians receive the word which came from Pauls mouth, as he giveth testimony of them, 1 Thes. 2. 13. When ye received the Word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the Word of God. And thus let the word which is spoken to you by the Ministers of Christ in his Name, be heard and received, not as their word, but as his word, as coming out of his mouth.

Fifthly, And being so looked upon, let it be [Page] heard and received with holy fear and trembling.The word to be received with fear and trembling.To this man will I look (saith the Lord) even to him that trembleth at my Word, Isai. 66. 2. letting it into the heart, labouring to find and feel effectual working of it upon your souls, to find it there as it is here represented, and set forth, as a sharpe two edged sword.

First,The word to be felt as a sharpe two edged sword. Pricking your hearts with Godly communication and contrition for sin. Which who so have not in measure felt, they may conclude they have not yet heard Iesus Christ speaking to them.Pricking. His word is a sword.

Secondly,Piercing And thus pricking, suffer it to pierce further, even to the dividing a sunder of the soul and spirit, and of the joynts and morrow; making a full and thorow discovety of the frame and temper of your hearts, and souls; so as the secrets of your hearts may thereby be made manifest to your selves; that you may be thorowly convinced of the corruption of your natures, the lusts of your hearts, and errour of your lives.

Thirdly,Killing Thus piercing, labour also to find and feel the killing and mortifying property of it; as in making you to see your selves dead men by reason of sin, so in killing the body of sin, mortifying all sinful and inordinate lusts in your souls.

Fourthly,Quickning And thus feeling the killing, labour also to find the quickning power of it. This is the two fold operation of this two edged sword (as I told you) it both killeth and maketh alive. Labour to feel this efficacy of it; that whilest you [Page] are dead unto sin, you may be alive unto God through Iesus Christ. Thus feeling the power of this sword of Jesus Christ, the sword of his Word here, yea shall then feel of that other sword of his, the sword of judgement and vengeance, which he is said to whet against all obstinate sinners, Psal. 7. 12. and wherewith he will wound the head of his enemies, and the hairy scalp of every such a one as goeth on in his trespasses▪ Psal. 68. 21.

FINIS.

[Page]

THE Mystical Sun In the Face of JESUS CHRIST.

‘And his Countenance was as the Sun shineth in his strength.’

HEre have we the last branch of this Description, which our Evangelist and Apostle giveth of this Sun of Man, which appeared unto him in the midst of the seven golden Candlesticks,Christs face sheweth him to be no ordinary person.Iesus Christ in the midst of the Churches. Wherein he giveth us an account of the most noble and principal part of his Body, his Face, his Countenance. That ordinarily sheweth what the the man is. [Page] And so it here did what this Son of man was: No ordinarie person; but one far surpassing all other of the Sons of men. His face had a radiant Majestie in it such as never was seene in the Face of any mere man;The Sun in his face, Mystical. It was as the Sun, as the Sun shining, as the Sun shining in his strength.

Quest. And what was hereby represented and signified?What hereby signified, various cōjectures about it.

Ans. Here againe I finde different apprehensions among expositors.

1. Some looking upon this as a representation of the glorie of the mysticall body of Iesus Christ, 1 his Church, The glory of his mystical body. which is and shall bee Glorious here. Thence are called the Glorie, Isai. 4. 5. upon all the Glorie shall be a defence, (saith the Prophet speaking of Gods protection and his Church under the Gospell: which is called the Glorie, in as much as it is the habitation of the God of glorie (as the Arke upon the same account, also was called; The glorie is departed, 1 Sam. 4. 22.) where, he manifesteth his presence in the midest of his ordinances. The Church glorious here, much more hereafter. As glorious in the Kingdome of grace, so much more in the Kingdome of glorie. where all the members of the misticall Bodie shall be made conformable to their glorious head. when Christ who is our life shall appeare, then shall ye also appeare with him in glorie, Col. 3. 4. And this glorious condition of theirs some looke upon as represented here by this glory in the face of Iesus Christ.

[Page] 2. One, and but one,Of the Romane Church. Aleazac ad lec. I meete with who in this 2 glass fancies a representation of the splendor and glorie of the Roman Church; which in regard of externall pomp and state must be acknowledged to be paramount, for surpassing all other Churches that ever were, or shall be. But I find him herein deserted by his fellows; who though ready enough to crye up the glory of their mother, and to lay hold upon ought that may seeme to looke that way, yet in this they are not willing to owne such palpable flatteries. And not without cause, for, (as Pareus animadvertes upon it) If that had been our faviours designe and meaning in this his Apparition, to set forth the glorie of that Church, how is it that he should be so forgetfull as not to direct aparticular Epistle to it, as well as to those seven Asian Churches?

3. In the ninth place, our Mr Brightman 3 looketh upon it as a representation of the spiritual Glorie of these Churches, Of the Asi-Churches. Brightman. in the midst wherof this son of man now appears, manifesting his presence there in the midst of his Ordinances, and that after a glorious manner; all things being there so constituted and ordered both for worship & Dicipline, as made those Churches (at least some of them) truly glorious. There did the face of Iesus Christ shine (saith he). So the worship of God (saith he) is somtimes called; his face. Instancing in that of the Psalmist, Psal. 105. 4. Seeke his face evermore. To which that other Text answereth, Psal. 27. 8. when thou saidest [Page]seeke yee my face, my heart sayed unto thee, thy face, Lord I will seeke. Where, by the face of God is understood by divers Expositors the Arke; where God manifested his presence in the Temple. And The like he doth still in his ordinances. which where they cease, God may be sayd to with draw his face. And where any are excluded from them, they may be sayd to be banished from the face of God. So that of Cain may be expounded Gen 4. 14. where he complaineth that he was driven from the face of the earth, and hid from the face of God. By the former understanding the place of his habitation; where he had kept his former residence, or the societie of men, the inhabitants of the earth, who would now be afraid of his company; By the latter the presence of God in his Ordinances, from which he was now secluded, beiug under the sentence of excommunication, cast out of the Church, But I shall also let that pass, though having somewhat more colour then the former.

4. Some others (in the fourth place) looke upon this as a representation of the glorie of the Church under the Gospel, Of the Evangelical Church. which is a transcendent, a surpassing glory, for exceeding that under the Lawe. A mysterie not unfitly represented by this shining of the face of this Son of man here after this manner, which is sayed to shine as the Sun. Under the Law we reade of the shining of Moses's face, Exod. 34. 40. Moses his face shone. A passage which the Latine Enterpreters by a [Page] mistake of the word in the Originall (Karan for Keren,) renders, Cornuta erat Facies, his face was horned. From whence some infer that Moses's face at that time was like the Moone, which in the increase and decrease appeares in that forme and fashion. But here the face of Iesus Christ (saith one) was like the Sun. Leting that gloss pass, as grounded upon a false bottom. In the mean time for the maine it is true. Moses's face at that time did shine, and that gloriously, insomuch as the children of Israel could not steadfastly behold him for the glory of his countenance, (as the Apostle clearly expounds it 2 Cor. 3. 7. yet did it not shine like the face of this Son of man the Lord Iesus; whose face shone as the Sun, yea as the Sun in his strength, at noon day. So far doth the glory of the Gospell excell that of the Lawe. There was a glory in that Legall ministration, but not like the Evangelicall. So the Apostle setteth forth the difference most fully by comparing one with the other, in that place last named 2 Cor 3. 7, 8, 9, 10, 11. under the Gospell there is a far more glorious light broke forth, then that was under the Lawe. The one as the Moone, the other as the Sun. So the Prophet Isaiah. expresseth that surpassing glorie that should come upon the Church in Gospel times (as it is contained) Isai. 30. 26. The light of the Moone shall be as the light of the Sun. Such is the glorie of the Church under the Gospell, far exceeding that which was under the [Page] Lawe. So not a few expound that of the Prophet Haggai, chap. 29. where he foreteleth that the glory of the Later house (or Temple) should be greater then the former. Major erit Ecclesiae gloria quàm Syn [...]gogae; the glorie of the Church under the Gospel should be greater then under the Law. And this Interpretation, I confess, may learne to fuit more fitly with the Text then any of the former, but yet I cannot look upon it as so genu [...]ne and Proper, as to fasten upon it.

5. And therefore (to hold you no longer in suspence) what was hereby signified refer we it unto Christ himselfe,Of Christ himselfe which is insisted on. looking upon this as a Representation of some Perfections and Excellencies in the Person of Christ: whose face is here said to be as the Sun, as the Sun shining, as the Sun shining in his strength. Three particulars, each of which hath is severall Emphasis, Three branches of this description. and will afforde us some what worth our taking notice of. Begin with the first.

1. His face was as tho Sun] A fit Hieroglyphick, Branch 1. or Emblem of Iesus Christ; who is sometimes so called,Christ as the Sun. the Sun; [the Sun of righteousnes Mat. 4. 2. It is spoken of Christ, who is fitly resembled by the Sun; and that in many respects. Of these Analogies and resemblances I meete with noe less then eleven reached forth by one hand writing upon this Text.Cornel. à Lapide ad Text. But of them I finde some so far fetcht, as that I shall leave them where I find them not so much as taking notice of them. Take some of those which I conceive to be most genvine and Proper. [Page] These I shall refer and reduce to two heads.In respect of his Personal properties, Powerful operations. Iesus Christ is as the Sun in respect of his personal properties, and in respect of his operations and effects.

For the former, his Personall Properties; Of these I might name divers.Personal properties.

1. The Sun is but One. Thence it taketh his Latine name (say some.) Sol,His Oneness.quia Solus. In the firmament there are many Stars, Many stars, one Sun. but one Sun. Thus in the firmament of the Church there are many Stars, of severall, magnitudes, many Saints in earth and heaven, some out shining others. as one Star differeth from another in glory; And in the Church upon earth there are some of more eminent place then others. Such were these stars in the right hand of Iesus Christ, the ministers of the Churches; but in the meane time but one Sun, marke the vision. Seven stars, but one Sun. Seven stars in the hand of this Son of man, but one Sun, which was in his face. Thus, though there be never so many eniment lights in the Church, yet is there but one Sun, but one Lord.One Lord in the Church.[One Lord, one faith (sayth the Apostle, Ephes. 4. 5. True it is, there have been others, which have been so called, and owned. This the Apostle elswhere taketh notice of, 1. Cor. 8. 5. There be Gods many, and Lords many, (saith he) viz. so called (as he there explaines himselfe.) Such were the Gods of Baal, (to which the Apostle may be conceived there to allude) all which were called by their masters name. Bagnatim, which signifieth, Lords. As Baal-Zebub [Page]Zebub, Baal-Peor, Baal-Berith, Baal-Berozim, and divers others. These were the Heathens Lords, which they worshipped and served as their Patrons and Protectors; But these were all, as the name of the first of them (Baal-Zebub) imparts, Flye-Lords, Mock-Lords, not unlike some of those, Lords, which were wonte to be set up at thisPreached Decem. 26. season of the yeare (a strange honour to such a Master) Lords of misrule, as (they were vulgarly, but truly called,) Lords in name, nothing less in truth. In truth, in the Church there is but one Lord

In the Church, I say. In the common-wealth indeed there are many Lords; and those not only Titular, but Reall. Thus we read of the Lords of the Philistines; and of the King and his Lords, Dan. 5. 10. Such are all Rulers and Governours who have Authoritie and dominion over the estates, liberties, lives of others. But in the Church but one Lord; which is Iesus Christ. So the Apostle there goeth on in that Text forenamed 1 Cor. 8. 6. Vnto us there is but one God, One Lord Iesus Christ. Whatever there be to others, to us Christians there is but one Lord, One Mediatour. [There is one God, and one Mediatour betwixt God and men, the man Christ Iesus, 1 Tim. 2. 5. One Saviour. [Neither is there salvation in any other, for there is no other name given among men whereby we must be saved, Acts 4. 12. But one Sun. One true Sun, (I mean;)Romish Mediators. [...]. sometimes indeed there are [...], (as they call them) half Suns appearing in the [Page] heavens, which are nothing but reflections of the Sun shining upon some thick clouds; And so there are false mediatours, such as those which Romish superstition hath set up as [...], partners with Iesus Christ, as sharing with him in the office of his Mediatourship. But one true Sun; and one true Mediatour, both of Redemption and Intercession, even the Lord Iesus, who upon this account is fitly resembled by the Sun. Sol quia solus.

2. As the Sun is but one,His transcendent excellency. so it far exceedeth and excelleth all the other stars. Exceedeth them in Quantity, excelleth them in Quality. In Quantity, in the magnitude of the Body, which is vast and great, even beyond belief, being (as by the masters of the Astronomical science it is voted) no less then one hundred and sixty times bigger then the whole Globe of the Earth and Sea, and far exceeding any other of the Stars. And so in Quality, in the greatness of the light; which is greater, not onely then the light of any one star, but of the Moon, and all the stars being put together. And such is the transcendency of Iesus Christ above all other creatures, whether men, or Angels. All which he excelleth in dignity and power, in majestie and glory. To him is given that nomen super omne nomen, that name above every name, Phil. 2. 9. supereminent power, transcendent glory, and that above all creatures. Yea, even above those Angelical spirits; which in themselves are glorious creatures, yet compared with [Page] Jesus Christ they are but as stars to the Sun. So the Apostle setteth forth his transcendency and preeminence, Ephes. 20. 21. where speaking of the exaltation of Christ, he sheweth, how God the Father having raised him from the dead, set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not onely in this world, but also that which is to come. In the whole firmament of heaven no star to be compared with the Sun. Among men and Angels, in earth, or heaven, none to be compared with this Son of man; the Lord Iesus.

3. Again,His Omniscience. [...]. Poet. the Sun it is (as it were) Oculus mundi, the Eye of the world, seeing and beholding what is done upon earth; As it were viewing all places and passages. His going forth (saith the Psalmist, speaking of the Sun) is from the end of the heaven, and his circuit unto the ends of it, and there is nothing hid from the heat thereof. Psal. 19. 6. And therein is it a fit Embleme of Iesus Christ, who whilest he keepeth his residence in heaven, yet hath a universal inspection and oversight of all things here upon earth; being absolutely omniscient, taking notice of all persons in all places, and of all their several transactions and actions. I know thy works (saith this Son of man to the Churches in the Chapters following.) And not onely their actions, but their thoughts, their counsels. When he was upon earth he was able to look through the Breasts of men. He needed not that any should [Page]testifie of man (saith St Iohn) for he knew what was in man, John 2. last. And elsewhere we read of his seeing and knowing the thoughts of men, Matth. 9. 4. 12. 25. And this he still doth. Like as the Sun looketh through the window, and so (as it were) discovereth what is within doors, which those that stand without take no notice of: Even so doth the Lord Iesus, he being as God [...], the searcher of hearts, he looks into the most secret corners of them, looking through whatever lattices, whatever specious pretences, their words or actions are glazed with, taking notice of their most secret counsels, and intentions; seeing their thoughts, yea before they arise in their hearts, Thou understandest my thoughts a far of, Psal, 139. 2. This was the mystery of those fiery eyes of the Son of man, in the verse before the Text. His eyes were as a flame of fire] intimating the perspicacity and omniscience of the Lord Jesus.

4. Yet again,His Purity. the Sun is an Emblem of Purity. Being pure in it self, and not capable of contracting any impurity from elsewhere. Though the beams of it pass through the impurest channels, yet they receive no taint, but still retain their native purity. And such was this Son of man, the Lord Iesus in the dayes of his flesh. He then passed through the womb of the Virgin, which was not so pure as those that Idolatrize her would make it; she being no more free from that Original contagion then others of the sons and daughters of Adam; [Page] yet he received no tincture from it. Whilest he partaked of her nature, taking flesh from her, yet he was free from the taint of that corruption which cleaved to her nature. Thence called by the Angel [...], That holy thing that shall be born of thee, Luke 1. 35. Such he was in his Conception and Birth; And such he was in his Life. During which he continually conversed with sinners, yet he received no infection from them. Being every way such as the Apostle describeth him, [...], Holy, harmless, [...]ndefiled, separate from sinners, (viz. in respect of any participation in that sin which is common to all other of the sons of men.) Heb. 7. 26. Thus Jesus Christ was and is as the Sun in respect of his personal properties.

From them come we to his operations and effects. 2 And here we shall find the like resemblance.Powerful operations of Jesus Christ. Christ being unto his Church as the Sun is to the world, present with it. Even as the Sun is in the midst of the Planets; and being in his strength (at noon day) it is in the midst of the heavens, His presence with his Church and yet so as it is vertually and vigorously present in all places of the hemisphere, that part of heaven and earth wherin it appears. Even so is the Lord Iesus in the midst of his Ch [...]rches. So this Son of man here appeareth unto our Apostle in the midst of the seven golden Candlesticks. A representation of the presence of Christ in the midst of those seven Churches, (as the last verse of this Chhapter expounds it.) And so he is in all other his Churches, in the [Page] midst of them. Being present not only with his Ministers, to whom he hath promised his presence after a special manner. Behold I am with you alwayes to the end of the world, Math. 28. 20. But also with all true worshippers. That is his promise to his Disciples, and in them to all believers, Matth. 18. 20. Where two or three are met together in my name, there am I in the midst of them. Coming together in the name, by Authority, with commission from Iesus Christ, and being occupied about the business of his worship and service, there is he in the midst of them; viz. by his grace and spirit. Even as the Sun, whilest the Body of it is in heaven, yet by the beams of it, it is upon earth. Thus the Lord Jesus, whilest his body is in heaven, yet by his grace and spirit he is present with his Church upon earth, and that efficaciously present; not only eying and observing, but acting. Christ performeth the like offices to his Church, that the Sun doth to the earth. Exercising many operations in, for, and upon his Church resembling those offices which the Sun performeth unto the earth. Of these instance in three or four of the principal.

1. Enlightning it. This doth the Sun; being the fountaine of light, it inlightneth both earth and heaven; as the dark places here below, so the moone and stars above,Inlightning it. all with what light so ever they have, they receive it from this great Luminary, the Sun. This is Iesus Christ the light of the world. So he stileth himselfe once, and againe, I am the light of the world, Ioh. 8. 12 and [Page] 9. 5. viz: of the Reasonable world, the world of mankinde. In him was life, and the life was the light of men, All light coming from Jesus Christ. Ioh. 1. 4. Of all men. What ever light they have, whether Naturall, or Supernaturall, they receive it from Iesus Christ. For Naturall light, even that common light of reason and understanding,Natural light of reason. that is a beame from this Sun. So that Text is commonly understood, Ioh 1. 9. where it is sayed of Christ. Hee is that true light that enlightneth every man that cometh into the world, [viz: with that common light of Reason, which as their Creatour he bestoweth upon them. Much more supernaturall light. And that both of Grace and Glory. Reason. The light of grace where with the soules of Gods elect are inlightned,Supernatural light; of Grace. it is an effluxe from this Sun. The light shineth in darkness (sayth Saint Iohn in the fift verse of that Chap] Thus doth Iesus Christ inlighten the minds of men with supernaturall knowledg, which of themselves are full of darkness, of ignorance. And so that ninth verse there may be read and construed [That was the true light, which coming into the world inlightneth every man.] So Grotius, following Cyrill and Augustine, there looketh upon it, referring the participle [...], Coming, not to the word [...], Every man, but to the word [...]. Light. This Iesus Christ coming into the world inlightneth every man, viz. that is inlightned. Communicating the light of divine and supernaturall knowledg to the world. And that as the Sun doth his light unto the earth, which in a [Page] little time, in the space of twentie-foure howers, inlightneth, the whole world. So the Psalmist setteth forth both the swift motion and vigorous operation of it, Psal. 19. 5. In the heavens God hath set a Tabernacle for the Sun, which is as a Bridgroome coming out of his Chamber, and rejoiceth as a strong man to run a race. His going forth▪ is from the end of the heavens, and his circuit unto the ends of it; and there is nothing hid from the heat therof. Even thus the Lord Iesus coming out of the womb of the virgin (his Bride-chamber) in a little space, by himself and by his Apostles, caused the light of his gospel to shine forth through the world, in so much as the Apostle saith, that in his time it was and had beene preached to every creature under heaven, Col. 1. 23. So as in this he was like unto the Sun. So the Apostle applyeth that of the Psalmist concerning the Sun unto him, Rom. 10. 18. Thus doth the light of grace come from Iesus Christ, in whome (as the Apostle saith) are hid all the Treasures of wisdom and knowledg. Col. 2. 3. And that as of Common, so specially of saving grace. This light cometh from the face of Iesus Christ, being beheld by faith: So much we may learn from that Text of the Apostle. 2. Cor. 4. 6. God hath shined into our hearts, that we should give the light of the knowledg of the glory of God in the face of Iesus Christ.] The glory of God shineth in the face of Iesus Christ, which being held forth unto Gods elect in the Glass of the Gospel, and there beheld by them by faith, they come thereby [Page] to be changed into the same Image from glorie to glory, (as the same Apostle hath it 2 Cor. 3. last) By thus beholding of the face of Christ they come to be made like unto him in the glory of holiness, which work is still in progress here, untill it come to perfection in heaven. Thus is the light of Grace derived from Iesus Christ.

And so is the Misticall Glory. Of Glory. Which is but, as it were, a reflex from that glory which is in the face of Iesus Christ, which being beheld by the Saints of God in that beatificall vision, they thereby are made partakers of the same glory. Even as so many looking glasses being set before the Sun, by the reflex of the Beames thereof, every one is changed into the same Image, and made like unto it. Even so shall it be with the Saints in heaven. We know (saith Saint Iohn) that when he shall appeare, we shall be like him, for we shall see him as he is. 1 Ioh. 3. 2. Like him in Glory. When Christ who is our life shall appeare, then shall yee also appeare with him in glory. Col. 3. 4. Thus is Iesus Christ fitly resembled by the Sun in regard of his illuminating property, being fons luminis the fountaine of all light; inlightning all that are inlightned in what kind so ever.

2: And inlightning,Inlivening. hee also enliveneth, quickneth. This doth the Sun in a naturall way, it quickneth vegetables, hearbs and plantes and trees, and some other creatures, which seeme dead in the winter; yet by the returne of the Sun they are quickned in the spring. And the like [Page] doth Iesus Christ in a supernaturall way. Hee quickneth men. Thence called their life in that place last mentioned. When Christ who is our life shall appeare, Col. 3. 4. Quickning them, and that both in their soules and Bodies. Their soules: The Son quickneth whome he will Ioh. 5. 21. This doth he here to the soules of men. Finding them dead in trespasses and sins Chap. 2. 1.) hee quickneth them. Which he doth by sending his spirit into their hearts; as the Sun quickneth the hearbs and plants by sending his warme beames into the bosome of the earth. And as the soules, so the Bodies of men. Having quickned the soules of his elect here, he shall quicken their Bodies hereafter. This is the Fathers will who hath sent me, (saith our Saviour) that of all that he hath given me I should loose nothing, but should raise it up againe at the last day. Ioh 6. 39. And this shall he doe by the same spirit. So the Apostle tels his Romanes, C. 8. 11. If the spirit of him that raised up Iesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortall bodyes by his spirit that dwelleth in you. That spirit of Christ, which here quickneth the souls of his elect, in the first resurrection, shall by the like power also quicken their bodies in the second. Upon which double account he is called by the Apostle [...], a Quickning spirit. 1. Cor. 15. 45. The last Adam was made a quickning spirit.] The last Adam, Iesus Christ, who is the head and roote of all his elect, as the first Adam was of all [Page] mankind, he is ordained by God to be the fountaine and Author both of a spirituall and Eternall life unto them, quickning them by the Communication of his spirit unto them; quickning their Souls here, and Bodyes hereafter. Thus is he as the Sun, vivifiying quickning.

3. Quickning,Comforting. he also cheareth and comforteth. This doth the Sun, which is as it were the Ioy and comfort of the world, without which there is nothing but melancholie darkness and sadness. Such is Iesus Christ, the joy and comfort of his Church. The Consolation of Israel, (as he is stiled Luk. 2. 25.) refreshing, chearing, comforting the hearts of his people. Even as the Sun by the warm beams of it cheereth and refresheth the herbes and plants, making them lift up the head which drooped before. Even thus doth this Sun of righteousnes arise with healing in his wings. Mal. 4. 2. Comforting the hearts of his people, chearing up their drooping and dejected spirits, comforting them. I, even I am he that comforteth you (saith the Lord Christ to his people,) Isai. 51. 1. This is the proper office of Iesus Christ, as the same Prophet sets it forth, Isai. 91. 1. 2. The spirit of the Lord is upon me, and hath anointed me to preach good tidings to the meeke. He hath sent me to bind up the broken hearted to comfort all that mourn: To appoint unto them that mourn in Sion, to give unto them beauty for asshes, and the oyle of joy for mourning, & the garment of gladness for the spirit of heavines.] Even as the Sun arising upon the earth putteth a new garment upon it, [Page] instead of that sable mantle of darkness wherewith it was covered, it put on it a robe of [...]ight, and so alters the habit of it, making all things chearfull and comfortable. So doth Iesus Christ coming to a dejected soule, he causeth light to shine forth into it, even the light of spirituall joy and comfort, so changing and altering the state of it. Which also he doth by his spirit. Even as the sun whilst the body of it is in heaven, yet by sending downe its beames, it cheareth and comforteth those creatures which are here below. Thus doth the Lord Iesus, though he be in person in heaven, yet by sending his spirit he comforteth the hearts of his people. That is the Promise which he maketh unto his Apostles, when he was to take his leave of them as to his bodily presence, yet he would not leave them comfortles. Ioh. 14. 18. I will not leave you comfortless, I will come unto you;] viz. by his spirit. Even as the Sun though at a vast distance from the earth, yet daily cometh to it, & vi [...]iteth it, by sending down his beams upon it. Thus [...]he Lord Iesus, though keeping his residence in heaven, yet he cometh to his people upon earth by sending his Spirit to them, which is their Comforter. When the Comforter is come, whom I wil send unto you, even the spirit of truth, &c. Ioh. 15. 26.

4. Againe,Making fruitful. Thus chearing the hearts of his people, he also maketh them to fructifie. So doth the Sun to the earth, to trees and plants, by [...]hining upon them, it maketh them beare fruit, which otherwise, standing in the shade would be [Page] barren. What ever fruites the earth bringeth forth it may thanke the Sun for it. And thus the Lord Iesus by sending his spirit into the hearts of his people, he maketh them fruitful, who otherwise without him would be barren, as he himself setteth it forth fully Ioh. 15. 4, &c. By this meanes they who of themselves are not sufficient so much, as to thinke a good thought (as the Apostle hath it 2 Cor. 3. 9.) come to abound in good workes, and to be filled with the fruites of righteousness, which are by Iesus Christ to the Praise and Glory of God (as the same Apostle prayeth for his Philippians, Phil. 1. 11. Which fruits are the fruites of the spirit, so called, Gal. 5. 22.

5. To which I might yet add;Purifying. As he causeth them to fructifie, so also he purifieth them. Thi [...] doth the Sun, rising upon the earth, it clarifieth & purifieth the ayre, freeing it from those annoyances which in the night season had fallen upon it▪ And this doth the Lord Iesus, rising upon the heart of his people by his spirit he purifieth them▪ Thence compared to a refiners fire, Mat. 3. 2, 3. But I shall not give way to further inlargments.

Thus you see how Iesus Christ is as the Sun to his Church, performing the like office to his people that the Sun doth to the world. I might yet goe on and shew you how he is and will be as the Sun to all others, even to his Enemies, and that whether open or secret, Christ as the Sun to his Enemies, how? For his secret Enemies, Hypocrites, he shall discover them. Even as the Sun rising upon the earth it maketh a discoverie of what lay hid before. Thus shall [Page] the Lord Iesus, when he shall arise upon the earth, as he shall doe at his second coming, hee shall then make a discoverie of all men, of their Persons, Actions, Counsels; though now never so secret. So the Apostle layeth it down, 1. Cor. 4 5. Iudg nothing before the time, untill the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsells of the hearts. And both secret and open Enemies he shall then confound; who shall not be able to looke him in the face at the last day, when he shall (appeare in his glory, no more then a bleare eye can indure to looke upon the Sun shining in his strength. But then shall they flye from his presence. Even as the Psalmist saith of those beasts of prey. Psal. 104. 20, 21, 22. Thou makest darkness, and it is night, wherein all the beasts of the forrest doe creepe forth, The young lyons roare after their prey, &c. But the Sun arising they gather themselves together, and laye them downe in their dens. Thus shall it be with the Enemies of Christ and his Church. During the night of the Churches afflictions, they forage and make prey of the poore Lambs of Christ, exercising all kind of savage crueltie upon the Saints of God. But when this Sun shall arise upon the Earth, as one day it shall, the Lord Iesus appeare in his glory, then they will flye from his presence, running to their dens. So we have it described and set forth Rev. 6, 15, 16. Where our Apostle speaking of the manner of Christs coming, his coming to judgement at the last day [Page] (as it is commonly looked upon,) at this day (saith he) The Kings of the earth, and the great men, and the rich men, and the cheif Captaines (those who had before been the most robustious, and daring enemies of the Church,) they shall then hide themselues in the dens, and in the rocks of the mountaines; saying to the rocks and to the mountaines, fall on us and hide us from the face of him that sitteth on the throne, and from the wrath of the lambe. So terrible shall the face of Iesus Christ be [...]o his Enemies when they shal see him; As see him they shall; Every eye shall see him (saith the seventh verse of this Chapter.) And see his face, and that as Saint Iohn here doth, shining as the Sun. And how terrible will this face be then to all those, who have formerly done that metaphorically, which some of the Iewes did literally, Math. 26▪ 67. Spit upon it. But I hold back.

Thus have I done with the first of these particulars. I shall be more brief in explicating the two other, & so put altogether in a joynt Application.

The face of this Son of man was as the Sun, and as the Sun, shining.]Branch 2. The face of Christ as the Sun shining. So doth not the Sun alwayes. Though it be above the Horizon, yet it doth not alwayes shine forth; being sometimes veiled with a cloud, or eclipsed by the interposure of the Moon. And such was the estate of this Son of man, Iesus Christ, here upon earth. He was then a Sun. To you that fear my name shall the Sun of righteousness arise, (saith the Prophet speaking of the coming of [Page] Christ in the flesh,Christ upon earth like the Sun under a cloud. Mal. 4. 2.). But he was then under a cloud; the glory of his Divinity being hid under the veil of his Humanity, under a mean outside. Insomuch that they who then looked upon him, saw nothing extraordinary in him. He hath no form nor comliness, and when we shall see him there is no beauty that we should desire him.] So the Prophet sets forth the state and condition of this Son of man upon the earth, Isaiah 53. 2. which was so mean and despicable, as that there was nothing sightly, much less glorious to be seen in him.

Such it was in his life, In his death Eclipsed. much more in his death. Then was this Sun under a sad and almost total Eclipse. Then was this Son of man no other, but a ruful spectacle of deformity and misery. His face, his countenance, was then marred. So the same Prophet in the Chapter foregoing expresseth the sadness of his condition. Many were astonished at him (saith he speaking of Christ) his visage was so marred more then any man, and his form more then the sons of men, Isaiah 52, 14. So was it with him in his Passion; wherein the person of Christ was subjected to the greatest indignity that could be cast upon it. His face was then far from shining.

But now, behold, this Sun is broke forth. Christ being risen from the dead,In his Resurrection breaking forth. and ascended into heaven, now his face shineth. So it did in his Transfiguration upon the Mount, Matth. 17. 2. His face did shine as the Sun. A preludium of that Glory, which he was to enter into after his [Page] Passion was over. Of which he tels those Disciples travelling to Emmaus, Luke 24. 26. Ought not Christ to have suffered these things, and to enter into his glory. And what he therefore telleth them was to be done; here he sheweth unto his servant Iohn that it was done; making him an eye-witness of it, shewing him his face, which was as the Sun shining.

Such was the change of his condition. In his state of Humiliation mean, and despicable, none more; in his state of Exaltation, glorious, none so much. His Humanity, his flesh being cloathed with a singular and admirable clarity and brightness, so burnished that it shines like the Sun.

And herein shall the members be made conformable to the head. Herein the members conformable to their head. Whatever the state and condition of Gods Saints here be, though never so mean and inglorious, yet hereafter shall they be glorious creatures, shining, yea shining as the Sun. So our Saviour himself expresseth it, Matth. 13. 43. Then shall the righteous shine forth as the Sun in the Kingdome of their Father. Being exceeding glorious. And that even in their Bodies, which shall have a singular clarity and lustre put upon them, being made glorious bodies. It is sowen in dishonour, it is raised in glory, (saith the Apostle of the Bodies of Gods Saints,) 1 Cor. 15. 43. who shall change our vile bodie, that it may be fashioned like unto his glorious body, Phil. 3. last.

[Page] Quest. But what then,Partaking of the same glory for kind, though not degree. shall their glory equal the glory of Christ?

Answ. Not so. Head and members shall both be glorious; Christ and his Saints shall both be made partakers of the same glory, the same for kind, but in a different degree. So much we may learn from the third Particular, which informs us that the face of the Sun of man shined as the Sun, yea,

As the Sun shineth in his strength.] Branch 3. [...], In vigore suo, as the Sun at noon day, The face of Christ, as the Sun shining in his strength. or in the height of Summer, when it is in his greatest vigour and strength. Such a difference here is betwixt the head aud members of the mystical body.The glory of Christ transcendent. The Saints they shall shine, yea shine gloriously, shine as the Sun, Etiam justi fulgebunt sicut sol in regno patris; Christi verò corpus fulget, ut Sol in vigore suo; quo excellentia capitis prae membris significatur. Pareus ad Text. but not so as Iesus Christ doth; he shineth as the Sun in his strength. Such is the transcendent glory and excellency of the Head above the members (as Pareus observes it from this word in the Text.) He being (as before I said) the Head of the Church, and the first-born, it is meet that he should have a double portion, as he had of grace, so of glory, having the preeminence in all things. Here is his Personal property.

Besides which we may yet conceive some other operations of his hereby insinuated.His efficacious operations. I shall touch upon two or three, and that briefly.

[Page] 1. The Sun in his strength dissipates and dispels all mists and fogs, Dissipating and dispelling, fogs and mists of Heresies and Errors. which were before upon the earth, hiding the face of it. And so will the Lord Iesus, this Sun of righteousness, when he shall shew himself in his strength, he shall dissipate and dispel all those mists and fogs of Heresies and Errours, which do infect the Church▪ and darken the truth of God. So the Apostle tells us concerning Anti-Christianisme, in that known Text, 2 Thes. 2. 8. Where speaking of that Mystery of Iniquity, which began to work (as he saith) in his time, there being then some Errours and Superstitious doctrines held forth▪ which served as materials for the building of mystical Babel, he saith, Then shall that wicked one (meaning that man of sin, the Romish Anti-Christ) be revealed, whom the Lord shall answer with the spirit (or breath) of his mouth, and shall destroy with the brightness of his coming.] He shall consume him, [...], wasting him by little and little, till he come to nothing, (as that word doth properly signifie.) Thus doth the Sun, arising on the earth, by little and little it consumes and wasts the fogs and mists which were upon it, till at length they disappear, and come to nothing. And thus shall the Lord Iesus do to that man of sin, and all those Antichristian mists which have in so great a measure overspread the face of the Church, he shall consume them by little and little, by the preaching of his Gospel, till at length by the brightness of his coming, [...], [Page] a powerful manifestation of his presence, he shall utterly destroy both him and them, [...], abolish, and bring them to nothing, (as that word signifieth.) And so shall it be with all other erroneous doctrines It may be for a time they overspread the face of the Church, and darken the truth of God, but in his time the Lord Iesus shall dissipate them all, being unto his Church as the Sun shining in his strength.

2. Again the Sun shining in his strength resolveth and melteth what was before congealed and frozen. Melting frozen and congealed hearts. The Summers Sun resolves the Winters Frosts, loosing those bands of Orion, wherewith the Earth and Waters before were bound. And such operation hath the Lord Iesus upon the hearts of poor sinners. Though frozen (as it were) and congealed in sin, yet he arising, and coming upon them by the powerfull work of his Spirit, he thaweth, melteth, resolveth them, bringing them into a relenting temper. Such operation had the eye of Christ upon the heart of Peter. After he had denied his Master, and was grown stiff in his denial, standing to it, though pressed again and again (like the water, which being hard frozen, bears whoever treads upon it) adding Abjuration to his Abnegation, forswearing to his denying, yet no sooner doth his Master turn and look upon him, but presently his heart forgave. So Saint Luke expresly notes it, Luke 22. 61. 62. And the Lord turned and looked upon Peter, &c. (looked upon him [...], with a benigne [Page] aspect, a gracious eye, even as the Sun looketh upon the frozen earth) and Peter went out and wept bitterly. Such a suddain thaw, there was upon the appearing of this Sun, his heart melted. And so did the heart of that Mary, whom the same Evangelist denominates a sinner, Luke 7. 37. a sinner [...], a notorious lewd woman, a trumpet; upon her appearing and coming nigh unto Christ, vertue also going out of him (as it did for the healing of the Bodies of those that touched him, Lu. 6. 19.) her heart also melted, melted into tears, wherwith she washed her Saviours feet. Such operation hath the spirit of Christ upon the most obdurate and obstinate sinners. Though before through long custome and continuance in sin their hearts were hardned, even frozen in their wickedness, yet he coming to them in the power and strength of his spirit, meleth and softneth them, making them pliable and tractable, fit and ready to receive the impressions of his grace; so setting them at liberty from those bonds of sin, wherein before they were bound. This is the proper office of Iesus Christ, as the Prophet sets it forth, Isaiah 61. 1. The spirit of the Lord God is upon me, &c. he hath sent me to proclaim liberty to the captives, and the opening of the prison to them that are bound; to set them free both from the Guilt and Power of sin, which he doth by the Application of his Merit, and the communication of his Sp [...]rit unto them.

[Page] 3. Againe,Warning and heating them with joy, love, zeal. the Sun in his strength, not only looseth & softeneth the earth, but also warms it, heats it, whereby it cometh to steame upwards, exhaling and sending forth a warm vapour out of the bottom of it towards the Sun from which it hath received that warmth. And the like operation hath the Lord Iesus upon the hearts of his people, shining upon them, giving them some cleare and comfortable euidences of his love and favour, some sence and feeling of it, there with he Warmeth their hearts. So it was with those Disciples forenamed, whome our Saviour fell with as they were going to E [...]maus, while he talked with them opening to them the Scriptures, their hearts (as they say) burned within them. They felt a holy fervour in their spirits, kindled there, by that Spirit of Christ which accompanied his word. And such effect hath the Spirit of Christ, where he is pleased gratiously to communicate himself to the souls of his people, he causeth a holy fervour in thier hearts; Warming them with inward Ioy; which is the immediate fruit and effect of the face of Iesus Christ shining upon the soule. Lord, lift thou up the light of thy countenance upon us, (saith the Psalmist,) adding, Thou hast put gladness in my heart more then in the time that their corne, and their mine increased. Psal. 4, 6, 7. No warmth so kindly as the warmth of the Sun. No joy like that which is caused by the light of Gods countenance, the shining of the face of Iesus Christ upon the soul. And breeding Joy, it also produceth Love [Page] and Zeale. Love to Christ; Zeale for Christ. The aforesaid Mary, having had experience of the great love of Christ in forgiving her so many and great sins, she returns an answerable affection, she loved much, Luk. 7, 47. And Paul after he had seene that great light shining round about him from heaven, and heard the Lord Iesus speake unto him, how Zealous was he ever after for Christ? Not more Zealous against him before, then now for him. Now he calleth out, Lord what wilt thou have me to doe? Act. 9, 3, 6. And not only do, but suffer. I am readie not only to be bound, but to dye at Ierusalem for the name of the Lord Iesus, Act. 21, 13. Thus doth this Sun shining upon the heart in its strength, it draweth up ardent Affections towards it self.

I might go on,Drying up sinful corruption. and yet instance in some other particulars, wherein the Lord Iesus is like the Sun in his strength; As viz. In drying up of sinful Corruption, and inordinate lusts in the soule, even as the Sun in the Summer season dryeth up those waters wherewith the face of the earth, was before surcharged to the prejudice of it. And so in diverse other. But I shall harken to the Counsell which Aretius, writing upon the Text, giving to those that handle it; which is, that whilst they prosecute this Allegorie betwixt Christ and the Sun, wherin he acknowledgeth there are many very apt resemblances to be found, yet, ne modum excedant, they take heed of following it too far, so as to extort that from it which it will not naturally yield. Taking this advice, I shall pass to Application.

[Page] That consisteth of many Branches; Applic. Seek we the face of Jesus Christ. but I shall graft them upon one stock, reducing all to one head, which shall be onely to exhort and excite every of us to seeke the face of this Son of man; Seeke the face of Iesus Christ. This is that which the Lord calleth upon his people to doe in that foresaid Text, Psal. 27, 8. Seeke ye my face. And wherefore was it that this Son of man here shewed his face in this glorious manner in the midest of the Churches, but that they should be invited to seek his face. And this doe wee. Having heard how glorious this face of Iesus Christ is, let all of us seeke it. This is the Psalmists resolve there, in the Text last named; Hearing what God sayed unto him, and other beleevers, Seeke ye my face, his heart ecchoeth backe againe, Thy face O Lord I will seeke. And let there be the like mind in every of us. Hearing how Christ shewed his face here unto his servant Iohn in the midest of the Churches, seeke we this face of his.

Q. How seeke it?Quest. How seek it?A. Take the Answere in two words Seeke it that we may See it; and seeke it that we may feele it.

1. That we may See it. Answ. That we may see it. A sight worth the seeing. His face was as the Sun, (saith the Text) Now what more desirable sight then this. Truely the light is sweet (saith the Preacher) and a pleasant thing it is to behold the Sun. Eccles. 11. 7 How pleasant to beholde this Sun, the Sun of righteousness. It is so to the Saints in heaven who behold this Sun shining in his strength, see [Page] Iesus Christ, as he is in the fulness of his glory, they are never wearie of beholding him. That we may also in due season be made partakers of that beatificall vision, to see Christ in his Kingdom of glory, seeke we his face now in his Kingdom of grace, that we may see it. This was that which some were so desirous to see when he was upon earth, to see the face of Christ; though then to the bodily eye it was scarce worth the seing, there being no beautie in him that he should be desired (as the Prophet hath it.) Yet Zacheus gets up into a tree to see him as he passed by Luk. 19. 3. And this is the request which those Greekes which came to worship in the Temple, made unto Philip, Sir, we would see Iesus, Ioh. 12. 21. What they desired to see with the bodily eye, every of us labour to see with the eye of our soules.

This is the vision which maketh the eye of the beholder happie and blessed.The Beatifical vision upon earth. Blessed are your eyes for they see (saith our Saviour to his Disciples) Math. 13. 16. And what did they see, that should make them so blessed? why, they sawe Christ in the flesh, But did not others so also? Yes, but not as they did. They saw him not onely with their bodily eyes, (as the multitude did, many of which sawe him but beleeved not in him, as our Saviour tells some of them, Ioh. 6. 36. Yee also have seene me, and beleeve not; nay, multi viderunt & oderunt, many saw him and hated him,) but they sawe him also with the eye of their minde, they saw his inside, who he was, and what [Page] he was, they so saw him as that they beleeved on him; which is the true seeing of Christ. This is the will of him that sent mee, that every one which seeth the Son and beleeveth on him, may have everlasting life (saith our Saviour) vers. 40. of the same Chapter. They sawe not only that meane out side of his, as others did, who were thereby prejudiced against him. Is not this the Carpenter? Mark. 6. 3. but they saw the glorie which was hid under that veile. The word was made flesh a [...]d dwelt amongst us, and we saw his glory, the glory as of the onely begotten sonne of the father, (saith Saint Iohn) Ioh. 1. 14. O that all our eyes may be blessed with this vision, with the beholding of the glory of Christ, that wee may see this face of his, shining as the Sun! That so we may give unto him the glory of those Personall Properties, wherein hee resembles the Sun; the glory of his Sole Lordship and Mediatorship, by submitting to him and resting wholly upon him; the glory of his transcendent Dignitie, by adoring and Worshipping him; the glory of his Omnisciens, by indeavouring to approve our selves unto him, and that not onely our actions, but our secretest Counsels and intentions;Quest. How Christ is to be seen upon earth. [...]he glory of his absolute Puritie, by striving to be like him, holy as he is holy.

Q. But where, or how shall wee thus see him?

A. Take the Answer,Answ. 1. Neg. Not by way of vision. first, Negatively. Do not looke to see him as Saint Iohn here did, by way of vision, immediate Revelation. Thus [Page] indeede Christ here shewed himselfe to this his servant, but this was an extraordinary favour, and so not to bee expected by us. Nay thus wee cannot see him, see his face. When Moses desired to see the glory of God Exod. 33. 18. The Lord returnes him answere verse. 20. Thou canst not see my face, for there shall no man see mee and liue. And our Apostle here, upon the sight of the face of this Son of man fell down as dead. Such is the glory of this face, that no mortall eye is capable of beholding it in an immediate way.

Q. How then?Answ. 2. Affirm. In the Glass of the Gospel. A. Take the Answere Affirmatively.

1. Would wee see the face of Christ, looke into the glass of the Gospel. Here may we behold it both safely, and clearly. So may we behold the Sun, which shining in his strength, (being excellens sensibile,) cannot be looked upon without indangering of the eye, yet in a glass we may see it, and that (as I said) both clearely, and safely. And thus behold we this Mysticall Sun, the face of Iesus Christ, in this glass, the glass of the Gospel. Here it was that Paul saith of himself, and other beleevers of his time, that they beheld this face. 2 Cor. 3. last. But we all with open face, as in a glass, behold the glory of the Lord. And what Glass was this? why, the glass of the Gospell; wherin Christians doe, or may behold the glory of God shining in the face of Iesus Christ, the glory of his mercy, Iustice, power, goodness, all manifested, in, by, and through [Page] Christ; And that with open face, far more clearly then the Iewes did under the Lawe, where this Mysterie of Christ was hid, under the veile of Types and figures, as the Arke was under its divers coverings. And in this Glass, behold we this Sun. Here behold we the Mysterie of Iesus Christ, as it is held forth unto us in the doctrine of the Gospel; which acquaints us with his one Person, two Natures, three Offices, His Incarnation, Conception, Birth, Life, Death, Resurrection, Ascension, sitting at the right hand of his father; As also with the many and great benefits which he hath obtained for us, as Redemtion, Iustification, Adoption, Sanctification, Glorification. And withall, shewing us the way and meanes whereby we may come to be made partakers of them; so setting before us the whole mysterie of Christ, which it doth most clearly and fully; Insomuch that there is not a line as I may say) in this face, which is not here drawn forth to the life. All of us then, if we would have a view of the face of this Son of man, looke into this Glass, studie the doctrine of the Gospell, the Hystorie, the mysterie of it.

2 Waite upon Christ in his ordinances. In his Ordinances. When the Parents of our Saviour had sought him three dayes, at length they found him in the Temple, Luk. 2. 46. And here, this Son of man sheweth his face in the midest of the Candlesticks. Would we see the face of Iesus Christ, seek him in his Ordinances, in his publike worship and service. Here is the face of Christ to be seene (as I shewed [Page] you.) Seeke his face, saith the Psalmist in that forecited Text Psal. 105. 4. Speaking of the Arke of the Covenant; where God manifested his presence. The like doth the Lord Iesus now in the midst of his Ordinances, his Word, his Sacraments. There doth Christ shew his face unto his people, communicating himselfe to them that seeke him, in a gratious manner. Here then seek we his face, and that (as the Psalmist there hath it,) Evermore. Being constant in this our attendance upon the Ordinances of Jesus Christ. That so we may see him; see him in his Sanctuary; as David saith he did. Psal. 63. 1, 2. O God, thou a [...]t my God, early will I seeke thee. My soule thirsteth for thee, &c. To see thy power and thy glorie, so as I have seene thee in the Sanctuarie. Here had David seene more of God, then elswhere; in his Sanctuary, in his Ordinances. And would we have a sight of Iesus Christ, so as to see his face, seeke it in his Sanctuarie, in his Ordinances. Where content not our selves to heare of him, but labour to see him with our owne eyes; Yea, to feele him.

2. That is the second Particular.Answ. 2. Seek the face of Christ that we may feel it. So seeke the face of Jesus Christ, that we may feele it, or feele of it. Not contenting our selves with a bare simple intuition, a mere speculative knowledg of Iesus Christ, but labour also for an Experimentall knowledg of him. This is that superexcellent knowledg which the Apostle speaketh of, Phil. 3. 8. I count all things loss, for the excellency of the knowledg of Christ Iesus. Tò [...], [Page] put for [...], that knowledg of Christ which is most excellent. And what knowledg was that? why not meerly a Contemplative, but an Experimentall knowledg. So he explains himselfe in the tenth verse. That I may know him, and the power of his resurrection. [...], Not onely to know by what power it was that Christ was raised from the dead (as Grotius there so dilately expounds it,) but to know it in an experimentall way, to feele the power and vertue of Christs Resurrection, working the like effect in and upon himselfe, in raising up him from the death of sin to the life of Grace here, and Glory hereafter. This is the Excellent knowledg of Iesus Christ. And this let every of us looke after. Not contenting our selves with the bare beholding of this Sun, to see the glare and shine of it; but labour to feele that [...], that strength, that vertue wherewith it shineth. To finde and feele Iesus Christ unto us, unto our soules, as the Sun is to the Earth. To finde and feele his gratious and efficacious presence with us, putting forth his power and vertue in us,The operations of Christ to be felt in the soul. exercising the like Operations upon us, that the Sun doth upon the Earth. What those operations are, I have alreadie showen you. Let me now reflect upon them, minding you of them againe, Exhorting you to endeavour to find and feele every of them in and upon your own soules.

1. The first is Illummination, Illumination. Inlightning. This was the Alpha, the first worke in the first [Page]Creation. God said let there be light, and there was light, Gen. 1. 3. And so it is in the second, the new Creation. New creatures must have a new light. Upon the account whereof they are called, [...] Sons or Children of light, Luk 16. 8. 1. Thes. 5. 5. Having beene somtimes darkness, now they are light in the Lord. Eph. 58. Being called out of darkness into a marveilous light. 1. Pet. 2. 9. And see that every of you be such. Being co [...]vinced what by nature you are, not onely darke, but even darkeness it selfe, wholy in the darke as to what concerneth your eternall happiness, seeke after a new light, that you may be inlightned; that you may see a light shine forth unto you. This was the preparative to Peters inlargment [The Angel of the Lord came upon him, and a light shined in the prison, Act. 12. 7. And so it was to Paules Conversion; [There shinned round about him a light from heaven. Act. 9. 3. And the like course God taketh with all those whom he hath a gratious purpose towards, to set them at libertie from the Captivity of Sin and Satan, and to bring them home unto himselfe, he causeth a light to shine forth unto them, a light from heaven. I meane a supernaturall light, revealing and making known to them that which is hid to nature; as viz. the Miserie of their naturall Condition, by reason of sin, and the punishment due thereunto, together with the meanes of deliverance by and through Jesus Christ; as also shewing them the way wherein they are to walke, so as they may please God. [Page] Now is it so that any of you are as yet strangers to this light, (which it is to be feared too many among us are, poore ignorant Creatures, whose soules are like dungeons, into which the Sun never yet looked, as darke as midnight, they know nothing of God, of Christ, of themselves, nothing of the mysterie of salvation,) be you awakened to looke up and to looke out for it. This is the watchword which the Apostle Saint Paul, (having received it from some of the prophets) the prophet Isaiah (as it is conceved) giveth to such as were in that dead sleep of sin, Eph. 5. 14. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. [...], he shall shine upon thee, inlighten thee. And let me hand it to every of you, who are thus asleepe. Awake you, and stand up from the dead that Christ may give you light. Be you awakened and roused out of that bed of sinfull securitie, wherein you have beene sleeping, and beeing convinced of your owne ignorance and blindness looke out for that light of knowledg, without which the heart cannot be good. That the soule be without knowledge, it is not good (saith the wiseman) Prov. 19. 2. Or (as the former Translation, not without the consent of the Originall readeth it,) without knowledg, the minde is not good. Of what use is a dungeon? fit for nothing but to make a prison of. And such is a soule without knowledg. And therefore in the fear of God now awake, open your eys. Behold, the Sun is up, the Sun of righteousness is risen, [Page] the Lord Jesus sheweth himselfe to you in the preaching of the Gospel; doe not now shut your eyes against the light. Men will not doe so by the light of the Sun. When that ariseth they will not shut their doores and windowes against it to keepe it out, but rather set them open to let it in, that they may receive the comfort and benefit of it. And so doe you by that light, the light of the Gospell, which now shineth forth to you. Let it not be said of you, what our Saviour chargeth upon the Jewes, Ioh. 3. 19. That Light is come into the world. and men loved darkness rather then light. This if you shall doe, it will be unto you, (as our Saviour there saith it was unto them,) a just Condemnation. This is the Condemnation.] Were it for heathens, who never heard of the name of Christ to be ignorant and blinde, as to what concerneth their eternal happines and salvation, this would be some extenuation, as of their sin, so of their punishment: But for Christians, such as are borne in times and places of light, having the Sun (as it were) standing over their heads, for them to love darkness rather then light, still to continue in their naturall blindnes and ignorance, so shutting out the light, they are here in [...], self-condemned, and were there nothing else to be layed to their charg, this is to them a matter and ground of a just Condemnation. That it may not be so to any of you, be you perswaded to set open the doores and windowes of your soules, and to let in the beames of this Sun of righteousness into [Page] your hearts. Be you inlightened by the light of the Gospell, which as yet shineth forth unto you.

And being thus inlightened now reflect that light. Light received is to be reflected, how. So doe the Stars. Having received light from the Sun, they reflect it upon the earth. And the like doe you. Having received light from Iesus Christ, shew forth that light, and that by walking as children of light. That is the Apostles Exhortation to his Epehsians, Eph. 5. 8. Ye were sometimes darkness, but now are ye light in the Lord, walke as children of the light. And let it be mine to you, All of you to whome Christ hath beene as a Sun, inlightning of you, walke you as children of light. Hath Christ shined upon you, doe you shine. Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee (saith the Prophet to Ierusalem) Isai. 60. 1. And let me in his words (though happily in somewhat a different sense) speake unto you. Arise you, and shine, for the light is come, and the glory of the Lord is risen upon you. The Lord Iesus, who is the true light, the Sun of righteousness, he is risen upon you in the preaching of the Gospel. And therefore doe you arise, and shine, shine as lights. That is Pauls Commendation of, or Exhortation to his Philippians (for it is read both ways) Phil. 2. 15. Ye doe shine, or shine ye, as lights in the world. And this be you also exhorted to doe. The night being spent, and the day come unto you, doe you cast off the workes of darkness, and put on the [Page]armour of light, (as the same Apostle exhorts his Romanes. Romans. 13. 12.) Those sinful ways and courses which heretofore you have walked in (which may fitly be tearmed workes of darkness, in as much as they both proceede from darkness, and tend to darkness; proceede from the darkness of ignorance, and tend to the darkness of Hell, whither they will bring them that go on in them) lay them a side, cast them away. Putting on the Armour of light, that bright shining Armour, Even the graces of the Spirit within, shining forth in an answerable Conversation without. Thus, Let your light shine before men, that they seeing your good workes, may glorifie your father which is in heaven, (as our Saviour presseth it, Math. 5. 16.) Here is the first of these Operations. Inlightning.

2. The second is Enliuening. Vivification. This also doth Iesus Christ (as I have shewen you.) Being like the Sun, the fountaine, as of Light, so of Life. In him was life. Ioh. 1. 4. As Naturall, so Supernaturall life, both Originally in him, as in the fountaine. Having then received the former, seeke also the later from him. That living the life of nature in him, (In him we live Act. 17. 28.) So we may live the life of grace by and through him: finding and feeling him living in us. Now I live (saith the Apostle) yet not I, but Christ liveth in me. Gal. 2. 20. Thus the Sun liveth in the plant, vertually, by causing it to live. And O that Iesus Christ may thus live in every of us! by communicating unto us his quickning Spirit, [Page] whereby being raised from the grave of sin, we may live unto God; living the life of grace.

Which that we may be made partakers of, be we united unto him.No life from Christ without union with him. All Communion is from union. And such is the Communion which the members of the mysticall Body have with their Head, it floweth from that Union which they have with him. Being made one with him, they come to participate of what is in him. Now this Union is by and through faith. Hereby Christ cometh to dwell in the soule. That Christ may dwell in your hearts by faith. Eph. 3. 17. And dwelling there he communicates, and giveth forth this quickning spirit to beleevers, whereby they come to live. Thence saith the Apostle of his newe life; The life which I now live, I live by the faith of the Son of God, [...] for [...], not onely in the faith, that is, in the hope and assurance of obtaining eternall life which Christ hath promised (as Grotius expounds it) but by the faith, this being the instrumentall cause of that life which he then lived. Being by faith United unto Christ, he came to be made partaker of that new life, whereof Christ was the roote and spring, even the life of grace. And in this way seeke you this life. Being convinced that by nature you are dead, dead in trespasses and sins, and so unable to doe any thing as of your selves towards your quickning, come unto Iesus Christ that you may have life from him; never giving rest unto your soules untill you finde this [Page] newe life begun in them, that you can say with the Apostle. Now we live.

And having received a Principle of Spiritual life from Iesus Christ, Spiritual life, as begun, so maintained and increased by Jesus Christ. then looke unto him both for the preserving and increasing of it. Both these doth the Sun to the plant; having quickned the seede, it maintaineth that life, and increaseth it, untill it come to full maturitie and perfection. And for both these looke we unto this Sun of righteousness the Lord Iesus; that having received such a principle of Spiritual life from him, we may through the continued efflux of that Spirit of his, have that life preserved and maintained in us, which otherwise of it self is ready to dye. And not only maintained but increased. I am come that they might have life, and that they might have it more abundantly (saith our Saviour speaking of his Elect, all true beleevers.) Ioh. 10. 10. that is, that that spiritual life, which they have received from me, may alwayes increase in them, untill it come to its perfection, till grace be swallowed up of glory. This benefit have beleevers by Christ. He being the Authour, he is also the finisher of their faith (as the Apostle describeth him. Heb. 12. 2.) And so of all other graces. And therefore looke we up unto him for this: every day (as it were) fetching new life from Iesus Christ. This doth the plant. Drooping in the evening, in the morning it receiveth a new life from the Sun, to which lifting up the head, it looketh. And thus, doe we feele any decaying or weakness of grace. [Page] looke we up unto the Lord Iesus, who is full of grace (as Saint Iohn saith of him Ioh. 1. 14. As full of grace as the Sun is of light. To him lift we up our heads, looking unto him by faith, that so of that his fulness we may receive grace for grace, (which the same Apostle there saith all true beleevers do, verse. 16.) One grace after another, and one degree of grace after another, until we shal have [...], Graces answerable, and in some measure proportionable to those graces that are in Christ, and in the end for the grace of free Iustification receive the grace of Eternal Glorification (as that Text is by some expounded) Here is the second of these Operations.

3. The third is Chearing,Consolation.Refreshing. This operation hath the Sun upon hearbes and flowers. And the like hath Iesus Christ upon the hearts of his people. He is their Comforter. And here seeke we our Consolations. Not from Creatures; which what ever they be, are but like the Stars, which though they be many yet they give but a dim light. Such and no better is the Comfort which the Creatures are able to yield. Though a man be surrounded with never so great a conflvence of them, yet is it but a poore comfort which they are able to afford him. If the Sun be absent, it is night for all the Stars. True comfort not to be found in the creatures. And so is it with the soule; what ever other comforts it enjoyeth without Christ, it is but in a sad condition; And so it will be found, when God cometh to open the eye of it, so as [Page] to make a man truly apprehensive of it, Now, for all those sparkes, he seeth himselfe in the darke. And therefore thinke not to derive true comfort from them.

Nor yet from any thing in our selves, Nor in a mans self. our owne Righteousness, our owne graces or works, what ever we have done or can doe. The Lord speaking by the prophet Isaiah to the Jews concerning their false-confidences, Isai. 50. last. Behold (saith he) all ye that kindle a fire, that compass your selves about with sparkes, walke ye in the light of your fire, and in the sparkes that ye have kindled. This shall ye have of mine hand, ye shall lye downe in sorrow. They hearing the Iudgements of God denounced against them by the Prophets, comforted themselves with their vaine apprehensions that they should escape those evils by their own wit and policie, their Artes and Inventions. These were the sparkes which they compassed themselves about with; seeking comfort from them. Even as men in a cold wet winter season gather sticks, and make a fire of them to warme themselves with. But what saith the Lord? This shall ye have at my hand; ye shall lye down in sorrow. What ever they fondly flattered themselves with, they should find this in the end, that notwithstanding all those false fires, they should wander in the darke, meeting with nothing but perplexity and confusion in the end. And no better may they expect and looke for, who seeke for comfort from any thing in themselves, from their own good workes, workes [Page] of righteousness, or holiness which they have done, trusting in them and resting upon them, let them looke to lye down in sorrow in the end. They who shall make a fire of these sticks to warme themselves by, may well expect the like event to that which happened to Paul, from that fire which he, having gathered a bundle of sticks, made to warme himselfe withall after his shipwrack, out of which there came a Viper and seazed upon him. Act. 28. 3. Such will be the issue of those false confidences which men place in, and comfortes which they take up from their owne workes without Christ, they will prove dangerous, and if not shaken off, deadly to them.

And therefore renouncing our selves,All true comfort to be sought from Christ with all sublunary comfortes, as to any trust and confidence in them, seeke we the warmth of comfort from this Sun, from the face of Iesus Christ. Here is the fountaine of all true Consolation. If there be any consolation in Christ (saith Paul to his Philippians) Phil. 2. 1. Supposing that to be the choicest, cheefest consolation. And so it is. Even as the warmth of the Sun excelleth the warmth of what ever fire; which of what ever materials it be made, yet is it not so kindly, so chearly, so comfortable, as that warmth which cometh from the Sun. Nor yet is it so durable. The warmth which a man receiveth from the fire in the winter season it is presently gone, so as he returnes to his former temper againe, nay is the colder after it, and for it. Truly so is it [Page] with the Consolations of this world, they are fading, vanishing; though the heart may thereby be cheared for a time, yet they afterwards leave it sad, yea sadder then before, especially where there hath beene any inordinacie in the use of them. A truth which needeth no other proofe but the experience of those, who solace and drown themselves in carnall pleasures; when they have spent the day in them, their hearts are often sad and melancolie in the evening, the cause whereof is, because they finde themselves gulled and deceived by them, not meeting with what they expected, finding onely a shadow, where they looked for a substance. But it is otherwise with the warmth of the Sun. That, as it is a kindly and comfortable, so it is a lasting and durable warmth. And such is that Consolation which a Christian hath in and from Iesus Christ. It is a sweete, a substantiall, a durable, lasting, everlasting, Consolation. That is Pauls Epithite, 2 Thes. 2. 16. [...], Everlasting Consolation! O let every of us seeke after this Consolation; that we may but see the face of Iesus Christ shining upon us through the promises of the Gospell, so as we may have assurance of our interest in him, and his love to us, being able upon good grounds to say with the blessed Apostle, that, We live by the faith of the Son of God, who hath loved us, and given himself for us. Gal. 2. 20. this will be to us a spring of Consolation, a comfort both in life and death. I pass to the fourth and fifth particulars, of which breifly.

[Page] 4. The Sun maketh plants and trees to fructifie. Fructification. And this benefit also seeke we from this Sun, the Lord Iesus; that by and through his spirit we may be made fruitfull in every good worke (as the Apostle prayeth for his Colossians. Col. 1. 10.) This it is to walk worthy of the Lord (as he there speaketh.) And hereby shall we evidence our union with Christ, and interest in him; our being in him, and his being in us. He that abideth in me, and I in him, the same bringeth forth much fruit (saith our Saviour) Ioh. 15. 5. This God expecteth at the hands of all those upon whome the name of Christ is called; specially from those (to whom Christ is more clearly revealed, upon whome his face shineth in the preaching of the Gospel.) And that is our condition. This Sun standeth over our heads. See that our fructification be in some measure answerable to the meanes injoyed.

5. Againe,Purification. the Sun (as you have heard) purifieth the Ayre. O that we may all of us finde and feele the like efficatious operation of this Sun of righteousness the Lord Iesus upon all our souls! That his Spirit may be to us a purifing; Sanctifing spirit; purging and purifing our hearts from these sinfull and inordinate lusts, [...]mpure and corrupt affections, which doe in any kind [...] anoy them. This is the proper worke of [...]he spirit of Iesus Christ, which being a pure and holy spirit, maketh the soule where it cometh a [...] lodging for it selfe, by clensing and purifing [...] (in measure) from all spirituall anoyances. [Page] O that we may all of us finde this blessed Operation! That we may feele Jesus Christ thus coming to us by water. Which he doth wherever he cometh by blood. This is he that cometh by water and blood (saith Saint Iohn) 1. Ioh. 5. 6. washing away the filth of sin by his Spirit, where he taketh away the guilt of it by his blood. Every of us who would be assured of the one, labour to finde and feele the other.

Thus seeke we the face of Iesus Christ, Christ to be felt, as the Sun in his strength. that we may not onely see him, but feele him; feele him to us as the Sun, as the Sun shining, yea (which is yet behind) as the Sun shining in his strength. Exercising those other Powerfull Operations upon us. Of which breifly.

1. Dissipating and dispelling of what ever mists of Ignorance,Dispelling mists of ignorance infidelity. or Infidelitie, or inordinate feares which lye upon our soules. Such mists the best of Gods Saints are here subject to. Being somtimes exercised with feares and doubtings, touching their spiritual and eternall condition. Such a conflict we finde the holy Psalmist (David or Asaph, uncertaine whether) under; Psal. 77. Where we may hear him sadly complaining of Gods casting him off verse 7. and of the failing of his promise verse. 8. of his forgeting to be gratious unto him, and shutting up his tender mercies in anger against him verse 9. And Heman the like, Psal. 88. 14. Where we may heare him after the like manner expostulating the matter with God, Lord, why castest thou off my soule? why hidest thou thy face from me? [Page] A good man under a sad desertion. And such temptations are the dearest of Gods Saints subject to, which lye as mists upon their soules, clouding and darkning of them, bringing them into, and holding them in a disconsolate condition. Now for the dissipating and dispelling of these, look we up unto Jesus Christ by faith, earnestly begging that he would shew us his face, causing it to shine forth to us as the Sun in its strength; clearing up unto us the evidences of his love and favour towards us, Confirming in us our faith. This is the boon which the father of that Demoniack beggeth from our Saviour Mark. 9. 24, Lord I beleeve, helpe mine unbeleife. And the Disciples put up the like request, Luk. 17. 5. Lord increase our faith. And thus feeling the infirmitie and weakness of that grace in our selves, seeke we the Confirmation and Augmentation of it from Iesus Christ, that by the cleare revealing and manifesting himself to us he would dispell all mists of Infidelitie.

Secondly.Thawing and melting of the heart. Thawing and melting our frozen hearts, not suffering them to lye under any sinfull obduracie, but bringing them to, and keepe them in a melting, relenting frame and temper; making them truly tender (as Iosia's heart is sayed to be 2 Chro. 34. 27.) So as they may alwayes be ready and willing to yield to what ever impressions the Spirit by the word shall make upon them.

Thirdly.Warming and heating it. And lastly, warming and heating of them with the sense and apprehention of his love, [Page] so as (with Mary) we may feele our spirits rejoycing in God our Saviour; joying in him in all estates and conditions; doing what the prophet Habakkuk resolves upon, Hab. 3. 17, 18. Although the figtree shall not blossome, neither shall fruit be in the vines, &c. Yet will I rejoyce in the Lord, I will joy in the God of my salvation. In all conditions, when all other comforts faile, yet there is matter enough of Ioy in the Lord Christ; as when the Candles are all blowne out there is light enough in the Sun: Rejoice we in him. Seeking how to make answerable returnes unto him. Answering his love with love, loving him above all; which who so doth not, Saint Paul hath denounced an Anathema Maranatha upon him, If any man love not the Lord Iesus let him be had in execration even unto the death. 1 Cor. 16. 22. And loving him, be Zealous for him. Zealous for his truth, Zealous for his worship and service, Zealous for his honour and glory. Thus labour we to find and feel these and the like, efficatious and powerfull operations of this Sun of Righteousness. The appearing of Christ not to be feared by those who have felt these his powerful operations.

Which whilst we doe, now feare not the rising of this Sun, the coming and appearing of the Lord Iesus at the last day. Which indeede unto all his enemies (as I shewed you,) both open and secret, shall be a terrible appearing, in so much as they shall not be able to abide it. So saith the prophet Malachie concerning his first coming, Mal. 3. 2. Who may abide the day of his coming?Which to others will be terrible.and who shall stand when he appeareth? Such was [Page] the day of his first coming, his coming in the flesh, a dreadfull day to obstinate and obdurate sinners, for whome it had been better he had never come. How much more the day of his second coming, his second appearing, when he shall come like the Sun in his strength, in the glory of his power and Majesty; come purposely to render vengeance to them that would not knowe and acknowledg him, nor obey his Gospell. Then shall all the kindreds of the earth wail because of him (as you have it verse. 7. of this Chapter. Rev. 1.) Then shall the sinners in Sion be afraid, fearefullness shall surprize the Hypocrites (as the prophet speakes) Isaiah 33. 14. And why? Because then they shall be discovered. That shall be a day of Revelation, when God shall bring to light the hidden things of darkness, and make manifest the counsels of the hearts of men (as the Apostle hath it, 1. Cor. 4. 5.) Then shall all masks and vizardes be pulled off. And then shall they, who have here stood out against the Government of Jesus Christ, would not stoope to his scepter, to be guided by his word, they shall be dragged before his dreadful tribunall,Christs second coming to believers a joyful day. brought to appeare before the Iudgment seat of Christ, that they may receive the things done in the body (as the same Apostle tels them 2 Cor. 5. 10. So terrible shall that his second appearing be to all his Enemies. But to others, who have here owned him in the Relations of a Saviour and Lord, it shall be a joyfull day. Such was his first coming to these that beleeved on [Page] him. So it was to Abraham, who onely sawe it afar off, by faith in the promise; your father Abraham rejoyced to see my day, (so our Saviour tels the Jewes) Ioh. 8. 56. And so it was to Iohn the Baptist, who being then in his mothers womb yet leaps for joy at the salvation of Marie, Luk. 1. 41, 44. by a secret sympathie exulting in the Incarnation of Christ. And the Angell bringing the tidings of the Nativity unto the shepherds, telleth them. Behold I bring you tidings of great joy which shall be to all people, Luk. 2. 10. The greatest Ioy that ever sounded in the eares of men or Angels. Such was his first coming to all beleevers. And such shall his second coming much more be unto them. When they shall see their King coming to them, not as he did to Ierusalem in that meane and despicable garbe, but in his glory, coming with clouds (as the seventh verse of this Chapter hath it,) sitting upon them as on a throne of glory, his face shining like the Sun in his strength, this shall be a joyfull and a happie day to them; all them, who having been in their measure made comformable to him here, shall then be transformed into his Image. When he shall appeare, we shall be like him, for we shall see him as he is, 1 Ioh. 3. 2. Having beene like unto him in grace, we shall be like him in glory. When Christ who is our life shall appeare, then shall we also appeare with him in glory Col. 3. 4.

And so have I now done with this verse. Wherein we have met with three sacred Emblems,[Page]The, Mysticall Stars, Sword, Sun; the first in the Hand, the second in the Mouth, the third in the Face of this Son of man, the Lord Iesus; Each holding forth unto us many usefull truths and some of them verie seasonable for the present times. My prayer shall now be that they may be in like manner profitable to you, to whome they have beene delivered.

FINIS.

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Reader, besides some other Literal and Punctual mistakes, pardon and Correct these more considerable Errours of the Press.

FIrst Part. p. 2. l. last,Errata to the three Sacred Emblems. for Mysteries. r. Ministers. p. 3. marg. r. [...]aspidefulvo p. 4. l. 14. dele, as p. 17. l 13. r. affectionate, p. 19. l. 17. r. as he. p. 25. l. 22. r. am less. l. 24. r. far the least, p. 32. l. 14, r. [...]. p. 33. l, 3, for cumbring, r. combining, p. 35, l. 24. dele, have. p. 37 l. 6. dele, little, p. 40. l. 21. r. [...]. p. 46. l. 17. for twice, r. choice. p. 50. l, 11. r, his Ministers. l. 15. r. Ambassadours are, p. 56. l. 27. r. mission. p. 57. many r. doing his will. p. 62. l. 21. r. tels us, p. 64. l. 18. dele by p. 20. for reports r. respects. p. 65. l, 6. r. but not. l. 8. for see r. be, l. 11. r. saith our. Part 2. p. 2. l. 7. r. [...]. l. 12. for his r. a. l. 21. dele. story. l. 28. for Engine r, Ensign. p. 3. l. 22. r. [...]. l. 26. r. th [...]s King, p. 4. l. 11, r, Etymologist. l. 28, r. Virga oris. l. 30, for life r. lips. p. 7. l, 2. r. [...] l. 17. r. like as. l. 20, r. Simeon. p, 8, l. 28. marg, r. The word doing. p. 9. l. 22, for part, r. that, l. 25. r. it is called, p, 10. l, 28, for needeth r. meeteth. p. 11, l▪ 6. for sword r. word p. 13. l. 10. del. that, p, 14, l. 13, r, This is also the, p. 16. l. 9, r, in and by. p. 17, l, 22 for change r, challenge, ibid. r. to a p. 19. l 3. r. did those. p. 21. l, 22. r, his truth, p. 22. l. 6. for blinded r. blended. l. 26. r. two hinges, p. 23. l. 4. r, will be, l, 16, for first r. such. p. 25. l. 8. r. the directions, p, 26, l, 30, del. not. p. 27. l. 32, for put r, passe, p. 28, l, 9. r. O that l, 20, r, so here p, 29. l, 5, r, the effectuall l. 9, for communication, r, compunction. p. 30, l, 4, for then r, never. Part 3. p. 1, l, 3, r, Son of man p. 2. l, 14, del, are l, 16, r, over his Church, p, 3. l, 5. r, far surpassing l. 19. r, In the third place, p, 4, l, 25. r. far exceeding. l, last, r. Interpreter p, 5, l. 28, r, as it is conceived p, 6, l, 8, r, may seem, p, 7. l, last, r, Bagnalim, p. 8, l, 1, r▪ Baal-Perazim l. last, r, false. 10, suns, pmarg. r. [...], p. 13. l. 27. r all which l, 29, r, Thus is, p. 14▪ l, 16 marg. del. reason▪ l, 27. r, Thus Jesus p. 16. l. 8. r, the light of glory p, 18. l▪ 24, r, Isai 61, p, 19, l 2, r, putteth p. 26, l, 17. for answer. r, consume p. 27. l, 2, r. [...] p 29. l 5 for bottome r, bosome, p. 30, l, 26. r, giveth p, 37, l, 9, r, too dilutely expounds p, 44, l, 6, r, salutation.

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TEARS FOR IERVSALEM; OR The compassionate Lamentation of a tender hearted Saviour over a rebellious and obdurate people. A subject entered upon on the late day of solemn Humiliation, December 6. 1655. afterwards prosecuted, and now published, as useful at all times, but very seasonable for the present.

By Iohn Brinsley, Minister of the Gospel at Great Yarmouth.

Daughters of Ierusalem, weep not for me, but weep for your selves, and for your children,

Luke 23. 28.

LONDON, Printed by I. L. for Tho. Newberry, 1656.

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To the Mourners in Sion, Such as being truely sensible of, are cordially affected with the present sad and calamitous condition of the Church of God in the Island of Great Britain.

(Much esteeemed in the Lord.)

THe last year, I sent forth a Groan, a Groan for Israel; I now here second it with Tears, Tears for Ierusalem. And whether there be cause for both these, I appeal to you, whom God hath in any measure made sensible of the present state of the [Page] land of your Nativity, and specially of the Church therein. When Nehemiah heard that sad report concerning Ierusalem, that the remnant which were left therein were in great affliction and reproach, and that the Wall thereof was broken down, &c. It came to passe (saith he) when I heard these words, that I sate down and wept, and mourned, Neh. 1. 4. And is not this the Condition of the poor Church of God among us in this Nation at this day? Is not the Wall thereof broken down? All Church-Government levelled? By reason whereof all kind of dangerous and damnable Errours and Heresies, and enormious practises, with unbrotherly and unchristian divisions, have broke in upon us, to the rendring of us a scorn and derision to the Nations round about. Thus doth Englands sore run in this night of her Affliction, and ceaseth not, her calamity every day increasing. And yet (which is no small addition to her misery,) how few are there who so lay it to heart, as to seek out for cure and remedy? Nay, how many who refuse it being offered? not induring to hear of any such thing as Church-Government. [Page] Insomuch as the servants of God, some and many of them, may take up the like complaint concerning this Nation, that Babylons friends once did concerning her (Ier. 51. 9.) We would have healed her, but shee is not healed. Nay, that which is far worse, shee refuseth so to be. So deplorable, and almost desperate, is her condition now become. Now in this case what shall Sions friends, do? What? desert and forsake her? This indeed is the resolve of Babylons friends there. Let us forsake her (say they,) and let us goe every man into his own Countrey, for her Iudgment reacheth unto heaven, and is lifted up unto the skies; They will give her over, and every one shifteth for himselfe. But far be such thoughts from all the servants of God in this Nation. How ever (it must be acknowledged) they have cause enough to feare the event, having so many sad symptomes before their eyes, yet (not knowing but that there may be hope in Israel concerning this thing) let them not in the day of her adversity forsake their Mother, in whose womb they were conceived, and whose breasts have given them suck; But let [Page] them with faith and patience, yet looke out, look up (for from thence must come Englands cure,) being importunate with the God of Israel, that he who hath in his just judgment for our unfruitfulnesse, broken down the hedge of his Church amongst us, so as the Boar out of the wood doth waste it, and the wild beast of the field doth devour it, would in his free grace and mercy, return and look down from heaven, and visit this vine, and the vineyard which his own right hand hath planted. Which that all may be excited to do, is the design of this small Treatise. To which end if it may be in any degree serviceable to any. I have that I aimed at. In the hopes whereof I rest,

Great Yarmouth, Feb. 2. 1655.

Your Brother and Companion in the Kingdome and Patience of Iesus Christ, John Brinsley.

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TEARS FOR IERVSALEM; OR The compassionate Lamentation of a tender hearted Saviour over a rebellious and obdurate people.

Luk. 19. 41, 42.

And when he was come near, he beheld the City and wept over it.

42. Saying, If thou hadst known; even thou, at the least in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes.

THis portion of Scripture I now take up,The text upon what occasion tak [...] up. not that I look upon it as Prophetical to England. So indeed it was to Hierusalem, to which it is, was spoken. I wish it may not be so to this Nation. [Page] But as concerning it both useful and seasonable for the present times, and as proper to the present occasion as any I can meet with, finding it put into my hands by that Declaration, which hath upon this day called us together, where we are directed to make this one chief part of our arrand at the throne of grace, to beg it of God that he would give his people in this nation to know the things which belong unto their peace, Declaration Novem. 21. 1655. which is the very thing which our blessed Saviour here wisheth to Hierusalem, and that with tears in his eyes. And when he was come near, he beheld the City, &c.

In the words we have a short History, reported onely by this one Evangelist, Division. setting forth unto us the Passionate lamentation of our blessed Saviour over Hierusalem; wherein the occasion of it,Parts three. the expression of it, the ground or cause of it. We may take notice of three things.

First, the occasion of that lamentation; his approaching and beholding of the City [And when he was come near, and beheld the City.]

Secondly, the expression of it, by tears [He wept over it.]

Thirdly, The ground or cause of it; the sad state of the City in regard of a two-fold evil, the one of sin, the other of punishment: of sin, the stupidity and blindnesse of the inhabitants of that City in not laying hold upon the offers and tenders of grace and mercy held forth to them. [If thou hadst known, &c.] The punishment first generally [Page] declared [But now they are hid from thine eyes] Then more particularly explained in the verses following. These are the severals, some of which I have now to deal with. Begin with the first. The occasion of this lamentation.

And when he was come near,Part 1. The occasion of this lamentation.he beheld the City] So he did, and that Oculis tam animi quam corporis, with the eye both of his body and mind. With the eye of his body he beheld the place. And beholding it wept over it. Thus is the eye of the body oftimes as a window to let in affection and passion into the soul.The eye lets in affection to the heart.Love and hatred, joy and grief, they often enter at this door. Among other; in this way is pity and compassion often let into the heart. The good Samaritane, he saw the man that was fallen among theeves; And when he saw him (saith the text) he had compassion on him, Luk. 10. 33. And thus our Saviour here saw the City of Hierusalem, and when he saw it, he was thus affected with it. Seeing it, as with his bodily eye, so with the eye of his mind, considering the state and condition of it.

Q. But what was it that he there saw,What Christ looked upon in Jerusalem, that so affected him. or looked upon that did so affect, and move him.

A. Why, first with his bodily 1 eye he took notice of the place, The City it se [...]f, magnificent for structure. the City it self; where he beheld as goodly a prospect as the earth could afford. A magnificent City, beautiful for scituation.[Page]Beautiful for scituation, the joy of th [...] whole earth, is mount Sion, Psal. 48. 2. Beautiful for edifices and structures, which were rich and stately. Among which the Temple rebuilt by King Herod was the most sumptuous and magnificent pile; that then the world was owner of. So as had there been nothing else, this alone had been enough to move compassion; to think that so goodly a City as that, should within a short time be ruined: such stately edifices laid level with the grou [...]d. This is conceived to have affected the Disciples of Christ, as the story sets it forth, Matth. 24. 1. His Disciples came (saith the text) to shew him the buildings of the Temple. This they did, as by way of admiration, being much taken with the rich magnificence of the structure, so also out of pity and commiseration, in as much as their master had but a little before given them a hint of the destruction thereof; cap. 23. 38. [Behold, your house is left unto you desolate] intimating that both the City and Temple should be destroyed. Hereupon they now shewed him the buildings thereof, as pittying that sad fate, that so stately a fabrick should be ruined. This moved them; And I will not say but it might also at the present affect their master, when he had this goodly prospect in his eye: to think what afterwards he speaks verse 44. that the enemy should lay that City and Temple even with the ground, not leaving one stone upon another. This possibly might move some compassion in him.

[Page] But this was but the least grain in the ballance: There were divers other considerations besides this of greater importance, which our Saviour might then have in his thoughts: As viz.

In the second place,The number of people devoted to destruction▪ the number of people in that City, which was great and populous. All these generally he looked upon as destinated to ruin and destruction either by sword or famine or pestilence (Gods three stringed whip,)Magis tamen subversionem planxit animarum quam ruinas parietum: Carthus [...]d lot. or by exile, or else miserable slavery. And this questionlesse, could not but much affect him. So it did in another case, as the Evangelist reports the story once and again, Matth. 9. 36. When he saw the multitude he was moved with compassion in them because they fainted, and were scattered abroad as sheep having no shepheard. And again, [...]ap. 15. vers. 32. he tells his Disciples: I have compassion on the multitude, because they continue with me now three dayes and have nothing to eat. Thus did he pity the condition of the people, having compassion both on their souls and bodies; the one because they wanted instruction, the other because they wanted refreshment. How much more then might this stir the like affection in him, when looking upon this populous City, he considered how many were like to perish in that desolation which hung over the head of it. As it is reported of that great Commander Xerxes, that from a hill beholding his numerous Armies consisting of some hundreds of thousands of able fighting men, and considering how that with in a short time, 40. or 50. [Page] years, not a man of them should be left alive, he could not refrain from weeping. And even alike consideration might here draw tears from the eyes of our blessed Saviour; Which also himself gives a hint of in that 44. verse after the Text, where speaking how the City should be laid level with the ground, he adds, and thy children within thee.] meaning that they also should perish, the very little ones being (as the Psalmist saith of the Babylonians, Psal. 137.) dashed against the stones.

Thirdly,The qualitie of the people: Gods people. To this (in the third place) add the quality of the people, which as they were numerous, so also they were a select, a choice people, Gods people. A people whom God had chosen out of all the nations in the world; whom he had adopted, and taken into Covenant with himself. To whom belongeth the adoption and the Covenant (saith that Apostle, reckoning up the priviledges of the people,) Rom. 9. 4. Now that they through their own ingratitude and obstinacy in refusing the offer and means of grace held forth to them, should perish so miserably.

This (as Calvin noteth upon it) could not but exceedingly affect him who came into the world to seek and save them.Q [...]um populum qui in spem vita ae [...]ernae ad [...]pius [...], suae ingrati [...]udine & ma [...]i [...]ia misere perire videret, nihil mirum si lachrym [...]s non tenuit. Cal. [...]d. loc. This thought exceedingly affected the blessed Apostle, as he tells his Romanes, Rom. 9. 1. 2. I say the truth in Christ, I lie not, &c. That I have great heavinesse, and continual [Page]sorrow in my heart.] viz. for his countreymen the Jews; to think of their obstinacy, and consequently their rejection. So it followeth. For I could wish that my self were accursed from Christ, for my brethren, my kinsmen according to the flesh.] So was Paul affected with the miscarriage of that people, that he could even have wished the greatest of evils to himself, so as he might have prevented it in them. And the like thought (no question) could not but exceedingly affect our blessed Saviour, to think that such a people, the hope of the world, the onely people in Covenant with God at that time, that they should miscarry, they should perish

Fourthly,Ierusalem the [...], the head city upon which the whole Nation had a dependance. To this add (in the fourth place) that that City as it was the Metropolis, the head City of the Kingdome of Iudaea, so the whole Kingdome was concerned in it, and depended upon it. Yea, the whole Nation of the Jews. As it went with that City so it was like to go with the whole body of that nation. If that miscarried, it could not but prove fatal to that whole kingdome, and to all the people of God in it, who had all an adventure in that bottome, nay were themselves imbarqued in it. And so were like to swim or sink with it. As it was with Babylon, being the head City of the Persian Monarchy, the peace of the whole Kingdome and all the subjects in it depended upon that; And therefore the Prophet adviseth the Jewish captives, to seek the peace of that City, and to pray unto the Lord for it; for in the peace thereof shall [Page]ye have peace, Jer. 29. 7. Even thus was it with Ierusalem.

Yet again (in the fifth place;)Ierusalem the City of the great King, the city of God. This City it was the City of the great King, so called by the Psalmist, 48. 2. The great King; but what king? why not onely the City of David (as it is sometimes called, Luk. 2. 4. 11.) the Emperial City, where David and his successours had sate upon the throne for many Generations, almost five hundred years together before the Captivity of Babylon. There are set thrones of judgement (saith the Psalmist) the throne of the house of David, Psal. 122. 5. Not onely so, but it was the City of the great King, of the King of heaven, the City of God. So our Saviour meaneth it, Matth. 5. 35. where forbidding to swear by Hierusalem, he giveth this reason for it, for it is the City of the great King, i.e. of God. So the Psalmist explains himself in the 8. verse of that psalme, (Psal. 48.) As we have heard so have we seen in the City of the Lord of Hosts, in the City of God. As also in the first verse, God is greatly to be praised in the City of our God. So was Hierusalem, There God dwelt. The Lord hath chosen Sion, he hath desired it for his habitation; This is my rest for ever, here will I dwell, Psal. 132. 13, 14. This was the place, the onely place upon earth, where God manifested his presence in a fixed and constant way. Here formerly was the Ark of the Covenant, the pledge and token of Gods presence; The glory of Israel, and of the world, and therefore called, The [Page]glory. Rom. 9. 4. Here was the Sanctuary, where God dwelt betwixt the Cherubins, and from whence the light of salvation went forth unto all the world. This was urbs sacris dicata (as Grotius saith of it) a place dedicated to the worship and service of God, a place which God had chosen to put his name there; the place whither the tribes came up to worship, Psal. 122. 4. where the Ordinances of God were set up in their glory, majesty, and held forth in a publick way. So as, this place miscarrying, it could not but go ill with the Churches of God, and with the Religion of God.

And this it was (as Gualter and Calvin note it upon the Text) which above all other things our blessed Saviour took to heart.Quum expenderet illam divinitus electam esse sacram sedem, in quae resideret salutis aeternae foedus; Sanctuarium unde prodiret salus salas toti mundo, fieri non potuit quam ejus interitum graviter▪ doleret▪ Cal. ad loc. The other considerations might move him, but this above all, to think that that place, which God had made choice of to put his name in, where he had dwelt, where his Temple,Part 2. the place of his publick worship was, that that should be brought to such a miserable desolation;The expression of Christs compassion, by weeping. as he by the eye of his divinitie saw to hang over the head of it;Lachrymae sunt legati doloris. Cyprianus lib. Ep. 7. this, this it was that pierced his heart, and stirred up his compassions in him, drawing tears from his eies. When he beheld the City, he wept over it.

Wept over it] There is the expression of his [Page] compassion. Let me touch upon that also,Weeping a passion not unsutable to Christ. Mutarunt homines temerarii & delicati, quibus flere Christo indignis videbatur Grotius at Text. and I shall put the application of both these together.

He wept] This Passion some look upon as unsutable to the person of Christ. And thereupon (as both Beza and Grotius take notice of it from Epiphanus) in divers of the ancient Copies this passage was left out.Gorranus ad Text. & alli. Alii septies Chri [...]um flevisse a [...]erunt: Gerhard Harm. ad loc. But without any just cause. To hear of Christs weeping, is not such a rarity, that any should boggle at it. Four several times (saith one Writing upon the Text) we read hereof. The first at his Nativity, his Birth. For this he citeth that Apochryphal Text, Wisd. 7. 3. Where wisedome (whereby he understandeth Christ, who is so called, Prov. 8.) saith, that she was Borne crying and weeping, as all other do. Thus Infants are commonly born, crying; whether weeping or no, I will not say. And thus that pretended Solomon is conceived to set forth the birth of Christ, who was therein conformed to the rest of the sons of men. But that (being Apocryphal) I leave it, as I find it, uncertain, so as it may be believed or rejected without any prejudice to the faith. The three other are clear. The first, at the raising up of Lazarus; where we read, Joh. 11. 53. And Iesus wept. The second here, in this his Procession to Hierusalem (as he calleth it) He wept over it,] The third and last in his Passion in the Garden, concerning [Page] which the Author to the Hebrews tels us, that he offered up prayers and supplications, with strong cryings and tears, Heb. 5. 7. Thus (saith he) did our blessed Saviour, who was the fountain of life, water the world with his tears, which he compareth to the four Rivers, which went out of Paradise to water the earth. But letting that passe, as more witty then weightie.

Weeping (we see) was no new or strange thing with our Saviour. That ever he laughed, that we read not; that he wept we meet with it more then once.

Q. But it may be said;Why Christ lamenteth what he could have remedied. Wherefore should our Saviour here weep over Hierusalem? what ever calamities he saw impending, hanging over the head of it, he could have prevented them, if he had pleased. And why then doth he lament that, which with a word he was able to have remedied?

A. To this it is answered:To shew the truth of his humanity. First, This he did, to shew the truth of his humanity: Carne humanacircundatus, vere humanos induit affectus, Cal. ad loc. Taking upon him our nature, he took upon him also all Passions and Affections common to that nature. Being made like unto us in all things, sin onely excepted, (as the Apostle hath it, Heb. 4. 15.) subjected to all our not sinful infirmities. Thus he slept, eat, and drank, which the nature of man requireth. And thus we read that he was weary, hungry, thirsty; and thus he wept. All to shew himself truly man; [Page] and that, together with our nature, he had also taken our Infirmities (as the Evangelist Saint Mathew hath it, Matth. 8. 17.)

But secondly, Hereby he testified his affection towards those for whom he was made man,To testifie his affection to the Iews. and for whose sake he came into the world.Hoc fletu testatus est fraterne se diligere eos in quorum gratiam fuerat homo factus, Calvin ad Text. Viscera misericordiae suae per fletum osstendit. Theophil. ad loc. This he did first for the Jew; I am not sent save onely to the Lost [...]eepe of the house of Israel (so he tells the woman of Canaan) Matth. 15. 24. His arrand was first to the Iewes, to seek and save them. And hereby he expressed his indeared affection unto them. This was the contrition which the Jewes made of his weeping over Lazarus his grave. Behold, how he loved him (say they) Ioh. 11. 36. And the same construction may we make of this his weeping over Hierusalem. Hereby he shewed that tender affection which he bare unto them, and the desire which he had of their welfare and happinesse.

Q. But if he loved them so,Why did he not then help and save them. why did he not help them? Why did he not divert those inpending evils? This had been a greater expression of love to them, to save them, then to weep over them.

A. True, as God he could have helped them.Christ here in acteth as man. He could have prevented all those evils and miseries. But we must here look upon him as acting the part of a Mediator. In the execution of which office the Divine nature often [Page] rested, and hid it, not putting forth that power which otherwise it could. Thus in his Passion the Godhead slept, while the Manhood suffered. And thus here, the Divine nature rested, while the humane acted. And he acting according to that nature, lamenteth the miseries of [...] people, which in respect of his absolute power, as God, he could have prevented. He could have done it, but he would not. And why? Because he came not to do his own will, but the will of him that sent him. As he came to preach his Word, not his own, My doctrine is not mine own, but his that sent me, Joh. 7. 16. So he came to do his work, his will, not his own. I seek not mine own will, but the will of the Father which hath sent me, Joh. 5. 30. Now this was the will of the Father, that that ungrateful people refusing and rejecting his Son, and the offer of grace and mercy through him, should smart for that their ingratitude. And this he, as man, here lamenteth and bewaileth, weeping over them. [When he saw the City, he wept over it.]

And what shall we observe from hence that may be useful to our selves?Obs. Why here see,Christians to be tenderly affected towards the Churches of God. what affection there ought to be in all those that professe the name of Christ towards the Church and people of God. How they ought to be affected, deeply affected, with their miseries, their calamities. So was our blessed Saviour, as we see, with Hierusalems. Foreseeing that calamitie which hung over the head of it, the [Page] thought thereof melts his heart, and wrings tears from his eyes, He wept over it. [...] (saith the Original) which word coming from [...] (as the Etimologist tels us) which signifieth to break, it imports a breaking of the heart with sorrow, which dissolveth it self into tears. And like affection should there be in all Christians. It is that which Paul presseth upon [...]is Philippians. Let the same mind be in you, which also was in Christ Iesus, Phil. 2. 5. Now what mind was in him we see. He was affected not onely with his own private condition, but with the condition of others. He not onely wept when the bitter cup was coming towards himself, but he did the like when he saw it coming towards Hierusalem. And let there be the same mind in all the Lords people. Look not every man on his own things, but every man also on the things of others; So the Apostle there presseth it in the verse foregoing, (vers. 4.) Thus should Christians look upon the condition of others, specially of the Church and people of God, with an affectionate eye: as rejoycing in their welfare, so condoling their misery and calamitie.The Churches misery to be mourned over. So should they look upon private persons, pitying them in their misery. Have pity upon me, have pity upon me, O ye my friends (saith Iob to his kindred) Job 19. 21. much more upon the Church. Not looking upon her calamity with delight, as a pleasing spectacle. So indeed the Edomites are said to have looked on the day of their brother, Obad. 12. When their brethren the [Page] Iews were carried into captivity, they rejoyed at it; but this was in them barbarous inhumanitie, for which the Lord there threatens to be, even with them, vers. 15. As thou hast done, it shall be done unto thee; But with pitiful and compassionate eyes and hearts, mourning over their miseries, whether present or imminent, felt or found.

Thus shall we find the Saints of God to have been affected. That of Jeremy is well known [...]ho wisheth his head waters, and his eyes a fountain of tears, that he [...] weep day and night for the slain of the daughter of his people, Jer. 9. 1. So great was his compassion towards the people of the Jews, that he thought he could never sufficiently bewail the miseries, which by his prophetical eye he saw ready to befall them. So was he affected therewith as if they had fallen upon himself. So he expresseth [...] in the chapter foregoing, (cap. 8. vers. 21.) For the hurt of the daughter of my people, am I hurt (I am broken, his heart was broken) I am black (like a mourner clad in sable, or I am in heavinesse) astonishment hath taken hold of me] Like affection, like compassion ought there to be in all Christians towards their brethren; they ought to sympathize with them; Weeping with them that weep, as the Apostle hath it, Rom. 12. 16. Christians to mourn for those who do not mourn for themselves.

Yea, weeping for them, whilest it may be they do not weep for themselves. This doth our Saviour here for Jerusalem. They thought their [Page] state and condition good and happy. Being not sensible of the evils which hung over their heads, they were not affected with them. I, but our Saviour who foresaw those judgements as God, he weepeth over them as man. Thus should Christians be affected with those judgements of God which they foresee ready to fall upon others; they ought to mourn for them. This will the Prophet Isay do for Moab, as himsel [...] most pathetically expresseth it. Isai. 15. 5. My heart shall cry for Mo [...], cap. 16. 9. I will bewai [...] with the weeping of [...] the vine of Sibma; I wil [...] water thee with my tears O Heshbon. Again, vers [...] 11. My bowels shall sound like a harpe for Moab [...] i.e. with pity and compassion. And the lik [...] will the Prophet Ieremy do. Therefore will [...] homle for Moab, &c. Jer. 48. 31, 32. Now wer [...] the Prophets of God thus affected with the condition of Moab, who were strangers, nay enemies to God and his people. O how ough [...] Christians to be affected towards Ierusalem, towards the Church and people of God?

Great reason why they should mourn wit [...] them,Reas. Christians members of the same body. for them. In as much as they are member [...] of the same body. Now such a sympathy [...] know there is betwixt the members of the natural body. If one member suffer, all the members suffer with it, (as the Apostle observes) I Cor. 12. 26. And such a sympathy there ought to be betwixt the members of the Mistical Bodie.

Appli. That it should be so I presume it will readily [Page] be granted. But then,The present times to be mourned over. why is it not so? Let that be the first branch of the Application. How is it that there are no more mourners in this our Sion? Surely it is not for want of just cause of mourning, I presume that among those who are most in love with the present times, yet there are none that so doate upon them, but they will acknowledge there is yet somewhat among us, which deserveth both sighes and tears. So much that Instrument which hath this day called us together hath proclaimed to the world. And surely so we shall find it, if we seriously consider the state of things both abroad, and at home.

Look a broad, In regard of the state of the Church abroad. we may see or hear of that which deserveth to be laid to heart. The sad state of our poor persecuted brethren in Piemont; whose condition not long since hath been recommended to the needfull charity of this Nation. As also that hand of God which hath lyen so heavy upon our neighbours on the other side, where the destroying A [...]gel hath been, and yet is at work, doing sad executions. To which I might add the present state of our brethren in Scotland.

But we shall not need to go abroad:The presen state of England a matter of just lamentation. It was that which our Saviour said to the woman of Ierusalem, whom he saw out of a feminine temper, and some of them happily out of affection unto himself, lamenting him going to his Passion. Daughters of Ierusalem, weep not for me, but weep for your selves and your children, [Page] Luk. 23. 28. And truly the like may be said unto us at this day; weep not so much for others as for your selves. Such is the state of this nation that if rightly considered, it may be conceived to deserve a weeping over▪ which that you may be brought to do, let me desire you to approach and take a veivv of it. This it was that drew tears from your Saviours eyes, viz. his approaching and beholding of Ierusalem. When he was come near, he beheld the City, and wept over it That you may be like affected towards this your native countrey; let me give you a sight of it: Which I shall do in a three fold prospect,Englands condition looked upon three waies. desiring you to look upon it these three wayes; considering what it was, what it is, and what, unlesse God be pleased graciously to step in by a timous prevention it it is like to be.

First,What it hath been. What it was, how happie under that long continued peace, which for so many years together it enjoyed, to the admiration, if not envy of other Nations. But again how unhappy under the late Civill Commotions, which like a fire breaking forth in our own bowels, what sad devastations did it make, to the effusion of much precious bloud, which is yet so fresh, as that the memory of it cannot but deeply affect the hearts of all those who bear any true love to the land of their Nativity. Such it hath been.

Secondly, But what is it? What it is. Here I shall not go upon any private account, whether my own, or [Page] yours; which if I should, I might draw up a large Catalogue of sins and judgements, under which at the present this nation lyes, and groans, deserving to bewept over.Set forth in the late Declaration, But I have a publick one put into my hand. That Declaration which hath occasioned this our meeting, I find it taking notice of three or four particulars. Besides the late Rebukes, (those I suppose received on the other side of the world,Iamaika, where not a little English blood was shed, to the no small dishonour of the Nation, which hath not been acquainted with such repulses (The tares of Division, Abominable blasphemies, Dreadful appostacies, Four particulars justly to be mourned over, with the Impediments of Settlement and Reformation. These are held forth as the just occasions and grounds of this dayes Humiliation. And truly if rightly looked upon, as we see a reality in every of them, so we shall find that there is never a one of them but giveth the people of God to do over this Nation, what their blessed Saviour here did over Ierusalem to weep over it.

First,Tares of division, The tares of Division, which vvhilest the Husbandmen slept, the envious man hath sowen; and that so thick, as the whole field is over run with them, insomuch that they threaten to eat out the heart both of Church and State, Divisions of all sorts. Divisions both of Heads and Hearts, in jugdement and affection, in Church and State. So as it may novv be said of the people of England as once it vvas of Israel, Hosea [...]. 2. I Their he arts is divided. God haing [Page] taken away his spirit of unitie and concord from them he hath given them over to Seditions, Factions, Sects, & Schismes: And is not this a just cause of mourning? Such are divisions in the State▪ (In or for.) The divisions of Reuben there were great thoughts of heart, Judg. 5. 15. Much more in the Church. O what means that noise of Axes and Hammers in the Temple? In the building of it there were none of these heard, 1 King. 6. 7. Surely this is for the breaking down of the carved work thereof at once, Psal. 74. 6.

Secondly,Abominable blasphemies. Abominable blasphemies; And those not onely the suddain eruptions of prophane and impious tongs, by cursing and swearing, for which the Prophet saith the land of Israel mourned, Jer. 23. 10. But deliberate blasphemies, studied and resolved blasphemies. Blasphemies against Iesus Christ, and against his holy Spirit, divesting both of their Divinity; denying the satisfaction of Christ; blasphemies against Scriptures, Ordinances, Ministery; even spitting in the face all religion. And is not this a just ground of mourning? The Iews of old never heard a blaspemous word, but their manner was to rend their garments, 2 King. 18. 37. 19. 1. Matth. 26. 65. Act. 14. 14.) O what cause have Christians then to rend their hearts at the hearing and seeing of such blaspemies, as daily fly abroad among us! The like whereunto are not to be found in Rome it self, though she be the mother of abominations, Revel. 17. 5. [Page] And hath the name of blasphemy written upon her forehead, Rev. 13. 1. 17. 3.

Thirdly,Dreadful apostacy. Dreàdful apostacy and backsliding among many, who being like stars fallen from heaven; fallen from their Principles into dangerous, destructive, desperate, damnable errours and heresies, have not onely forsaken, but also persecute that truth, and that way, which themselves before made profession of and walked in.

Fourthly,The hindrance of settlement and reformation. And (in the last place) The hindrances of settlement and reformation in the Church. This the people of God in this Nation have desired, looked, longed for, earnestly wrestling with God and man for the obtaining of it. And they conceived to have had some return of their prayers in a hopeful beginning of it. But now, how are all those hopes dashed? Reformation being turned to Deformation: the wals of Ierusalem being broken down, and no Nehemiah as yet undertaking the rebuilding of them. And are not these just grounds of mourning? A sufficient cause why they who wish well to Ierusalem, to the Church of God in this Nation should with their Saviour here, weep over it? Such is the present state thereof.

Thirdly,What like to be. Beyond which if it be lawful for us to look, what can we see or expect, unlesse God in mercy step into us by vvay of a gracious prevention, but even Jerusalems fate, utter ruine and destruction? were there no other but [Page] the first of these, those many and sad Divisions which are on foot, daily increasing among us, what do they presage? If we know it not, let our Saviour tell it us, Mark 3. 24. If a Kingdom be divided against it self, that Kingdome cannot stand. And the naturalist will tell us [...]o lesse. Cor divisum mors est; If the heart be divided the body cannot live.

Now then having thus approached to and looked upon this Nation, what remains but that our eyes should move our hearts to pity and compassionate it, to mourn over it. Little else it is that private persons can do. And this let them do. Preces & Lachrymae, Prayers and tears are the Churches weapons, which every one both may, and ought to make use of. And this let us, as at other times, so this day do. All of us powring forth our souls before the Lord in an humble confession of our own sins, and the sins of the Nation which have justly deserved, what ever we either feel or fear begging it from him, that he would graciously return unto us, undertaking the Cure of this Sin-sick nation, healing our breaches; sanctifying and removing the judgements which lie upon us, diverting those which further threaten us: yet shewing us his salvation, in carrying on that great and blessed work of Reformation, in despite of all opposition from those accursed Balaamits, whether Romes emissaries, or others, who seek and endeavour to frustrate it, setting up the kingdome of his dear Son among us in a right way, so making [Page] us yet a people to praise his name.

Thus have I done with the two first of these particulars. The third is yet behind, which my eye is principally upon, which we have in the verse following.

VERSE XLII.

Saying, If thou hadst known; even thou, at least in this thy day, the things which belong unto thy peace.]

A Most Affectionate and Pathetical Exclamation; Part 3. The cause of Christs weeping. Pathetica est ratio, ideoque abrupta Calvin ad loc. and therefore abrupt and defective. Such oftimes are the speeches of men in Passion. Specially in the passion of grief and sorrow; wherein oftimes Vox faucibus haeret, the tongue cleaveth to the roof of the mouth, not able to expresse and utter what is in the breast. Sorrow is a compression of the heart; whereas joy doth dilate and open it: grief doth compresse,Passionate expressions often abrupt. congeal and straighten it, so as that which is within cannot readily get forth. Hence is it that the expressions hereof are abrupt and broken. And such is our Saviours here in the text. His heart being full of grief and sorrow for the sin and misery of this people, he expresseth [Page] himself in such an abrupt and broken way. If thou hadst, &c. so leaving it with an Aposiopesis, a Reticentia, keeping in what should have made the sentence entire and full.

This defect is variously supplied by Expositors:The defect here how supplied. By some thus. If thou hadst known, &c. Known so well as I, thou wouldst have wept as well as I. By others thus. If thou hadst known, &c. thou would not have done as thou hast done; thou wouldst not have gone on to die and perish in thy sins. By others thus. If thou hadst known, &c. thou wouldst have hearkened to my counsel, thou wouldst have been more studious of thy peace. By Beza and Piscator (with whom I choose to go along) thus. If thou hadst known, &c. Quam foelix esses & beata. How happie and blessed then mightst thou have been! But this he leaveth out beaking off bruptly; which he doth to intimate the greatnesse of his affection, to shevv hovv earnestly he both vvished their good, and bevvailed their misery. If thou (or O if thou as the former Translation hath it) hadst known; [...].Obser.

Behold here then the affection of a tender hearted Saviour towards an obstinate and unworthy people. Christs affection to an unworthy people the Iews. The people of the Jews a rebellious people. A people that had deserved as ill at the hands of Iesus Christ, as ever people did, o [...] could have done. They had abused his messengers, his Ministers. They had killed his Prophets, and stoned those whom he sent unto them (as he [Page] chargeth it upon them, Matth. 22. 37.) And they intended to do no lesse to himself. They had already rejected him, and all the offers of grace and mercy which he had made unto them. So unvvorthy of all grace & favour vvere they. Yet see hovv he pitieth and compassionateth them; hovv earnestly he wisheth their welfare, hovv passionately he bevvails their misery. Oh if thou, &c.

Like affection shall vve find the Lord elsewhere expressing to this people, breaking forth sometimes into such affectionate exclamations, professing his earnest desire of their happinesse and welfare. So he doth, Deut. 5. 29. O that there were such an heart in them, that they would fear me, and keep my Commandements alwaies, that it might go well with them, and with their children for ever! And again, Deut. 32. 29. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, &c. elsewhere we find him bewailing their obstinacy and misery, as Psal. 81. 13. O that my people had hearkened unto me, and Israel had walked in my statutes! I should soon have subdued their enemies, &c. And the like Isai. 48. 18. O that thou hadst hearkened to my Commandments! then had thy peace been as the river, &c. Thus doth the Lord as it were bewail the obstinacy, and lament the misery of that people, wishing it had been otherwise with them. God not taking pleasure in the death of sinners.

So far is he then from taking pleasure in the death and destruction of poor sinners. This do [Page] tyrants sometimes, they take pleasure in their bloody executions, feeding their eyes therewith, as with pleasing spectacles, But so doth not our God in the destruction of his creatures. To this purpose that of the Prophet Ezekiel speaketh fully, Ezek. 18. 31, 32. Where the Lord bewayling the perversnesse of the people of the Iews in running on headlong to their own destruction, he expostulateth the matter with them, vers. 31. Why will ye die O ye house of Israel! then he professeth that he was not delighted iu their destruction, or the destruction of any other, vers. 32. I have no pleasure in the death of him that dyeth] No, though wicked persons, and so most worthy to die, yet God taketh no pleasure in their death. So he elsewhere explains it, Ezek. 33. 11. As I live, saith the Lord God, I have no pleasure in the death of the wicked.

Object. Why,How God willeth the death of the wicked. but doth not God will the death of the wicked?

Answ. True, he willeth it, but he taketh no pleasure in it. He willeth it as an act of Iustice, ordaining them to just condemnation for sin. But he is not delighted in their destruction, their misery. Even as a just, but merciful Judge, he pronounceth the sentence of death upon a guiltie malefactor, but it is with tears in his eyes. God is delighted in mercy, mercy pleaseth him, (as the Prophet hath it, Micah. 7. 18.) but so doth not the misery of his creature.

Let it be taken notice of by every of us.Appli. Not [Page] to the end that we should abuse this mercy,Gods grace not to be turned into wantonnesse. turn this grace into wantonnesse (as Saint Iude saith of some in his time did, Iude 4.) taking occasion thereby to go on and continue in sin. What shall we say then? Shall we continue in sin that grace may abound? God forbid. (saith the Apostle) Rom. 6. 1. Shall we therefore go on to provoke this God because he is so compassionate towards us, so loath that we should perish; what were this but to abuse this his lenitie and goodnesse to our own just condemnation? But on the other hand, let this goodnesse of God lead us unto repentance. Gods goodnesse leading to repentance. This is the right use of it, (as we may learn from the same Apostle, Rom. 2. 4.) Be we hereby provoked to break off the course of our waies provoking sins, and to come in unto this God by serious and unfeigned repentance. This use will an ingennous child make of the indulgent affection of a tender hearted parent. When he seeth the bowels of his father or mother yearning towards him, bewailing his destructive courses, if there be any spark of ingenuity left, this cannot but work upon his heart, and make him think of betaking himself to a new course, which may be pleasing and contenful to so affectionate a parent. Behold thus is our heavenly Father, and thus is our blessed Saviour affected towards poor sinners. And therefore let it have the like work upon every of us, to provoke us to break off those sinfull wayes and courses, which are so offensive to those pure eyes; and come in unto our God by [Page] serious and unseigned Repentance.

So doing,Christ still retaining the same affection towards poor sinners. now doubt not but we shall have comfortable experience of his grace and mercy. What, was the Lord Iesus so affected towards a stubborn and rebellious people, that he so earnestly wisheth their good, and so passionately bewaileth their calamity, and will he not shew the like affection to poor penitent sinners? such as by coming unto him seek for mercy from him? Surely the Lord Iesus hath carried his bowels to heaven with him; still retaining the same affection tovvards poor sinners that here he had upon earth. Hovv ever he be not capable of expressing it in the like vvay: He can hence forth weep no more; All tears being wiped from his eyes, as they shall be from the eyes of all his Saints, vvhen they shall be translated to that blessed and glorious condition. Yet still he retaineth the same affection towards poor sinners. He that wept over Ierusalem here, wishing that it had been othervvise vvith them then it vvas, and vvas like to be, he doth earnestly desire that those tears, and that blood vvhich he here shed in the dayes of his flesh, may be made effectual for the vvashing avvay the sins of poor sinners; Which also they shall be to all those, who turning away from them, come unto him, receiving him as their Saviour and Lord. But I shall not any longer dwell upon this; which I take up from the general consideration of the words, or from the manner of speaking.

[Page] Come we now to the matter; The matter of this lamentation; where the evil lamented, Aggravations of it. taking a nearer and more particular veivve of this Lamentation. Wherein we shall take notice of two things: the Evil of sin it self which our Saviour here bewaileth; and secondly the Aggravations of that evil. The evil bewailed is their stupidity, their not knowing of what belonged to their peace. The aggravations of that evil are two, the one taken from the persons, the other from the time. The persons who were thus stupid Ierusalem. [If thou, even thou] The time, the day of their visitation [At least in this thy day.] These are the severals, we have now to deal with.The evil lamented. Begin with the first. The evil lamented; their not knowing the things which belonged to their peace.]

Here,Expli. Three things. by way of explication three things are to be unfolded. 1. What is here ment by peace. 2. What were those things which belonged to Ierusalems peace. 3. How it is said that they did not know those things.

Q. For the first,What here meant by peace; viz. All kind of happinesse. by Peace here understand we prosperity, felicity. So the word was familiarly used among the Hebrews. In as much as Peace is a comprehensive blessing, they set forth all blessings under this. Thus in their ordinary salutations they were wont to wish Peace. Peace be unto thee, and peace be unto thy house, and peace be unto all that thou hast. It is the salutation which David sends to Nabal, 1 Sam. 25. 6. And thus our Saviour sending forth his Apostles, he puts this word into their mouthes, [Page] directing them to salute the families where they came after that manner, with an apprecation of peace. Into whatsoever house ye enter, ye shall first say, Peace be to this hous, Luk. 10. 5. i.e. all kind of happinesse. And so look we upon the word here in the text. By peace understanding here all kind of felicitie; Omnes foelicitatis partes (as Calvin hath it) all the parts, and kinds of happinesse. Happinesse both present and future; temporal and eternal.

Q. 2. But what were the things which belonged unto this their peace.What were the things which belonged to their peace; viz. Christ and his Gospel. A. [...], why, in one word, Christ himself, and the doctrine of salvation by and through him Christ and his Gospel. These were the things which conduced to their peace, to the making of them a happy people, and that both here and hereafter. Other things there were, which in a Political and civil way might have tended to the outward peace, the temporal prosperity of that place. But none like this, none like Christ who is the Prince of peace, Isai. 9. 6. And our peace, Ephes. 2. 14. In him is the salvation of a people bound up. This it is which maketh a people truly happy: The knowledge of Iesus Christ.

And this knowledge the inhabitants of Ierusalem were destitute of. They neither did, nor would know this their Peace-maker. Moses they knew, he being read in their Synagogues every Sabbath day, Act. 15. 21. But Christ they knew not.

Q. 3. But what did not they know him? had [Page] they not heard of him?How they are said not to know these things, viz. in not owning of Christ. Nay had they not both heard and seen him? heard his Doctrine, seen his Miracles? A. True, but they did not receive him. He came unto his own, and his own recived him not, Joh. 1. 11. He came unto his own, to Israel his own peculiar people, to the land of Canaan his own Countrey, he being of the seed of Abraham, to Ierusalem his own City, he being the Son of David, but they received him not, they would not own him, they would not acknowledge him to be their Messias; they would neither believe on him, nor submit unto him. This it is truly to know God and Iesus Christ,To know God and Christ, what. to know them in an affectionate way. Not barely to know and believe that there is a God, and a Christ; no nor yet to know that Jesus is that Christ. This knowledge the Devils had and have. I know thee who thou art, even that holy one of God (saith that unclean spirit to our Saviour, Mark 1. 24. But to know them affectionately with a knowledge of approbation. So the word (knowing) in Scripture is frequently used. In this sense Saint Paul saith of himself, Rom. 7. 15. that the things which he did, he knew not. So the Original hath it, [...], I know not, meaning (as our Translation giveth the sense of it) that he did not allow, or approve of them. In this sense God is said to know, or not to knovv men. If any man love God, the same is known of him, 1 Cor. 8. 3. that is approved of him. Verily I say unto you [...] ▪ I know yon not (saith the Bridgroome to [Page] the foolish virgins, refusing to own them, Mat. 25. 12.) And in this sense man is said to know God and Jesus Christ. This is life eternal, to know thee the onely true God, and him whom thou hast sent Jesus Christ, Joh. 17. 3. O righteous Father the world hath not known thee, vers. 25. Novv in this sense the inhabitants of Jerusalem did not know Jesus Christ. A general knowledge they had concerning the Messia, that he should come. And many of them might know Jesus, but they did not know him to be the Messia, they did not acknowledge him to be the Christ.

Q. No (it may be said) did not they acknowledge him?Christ acknowledged by a small party. What meant then that Acclamation of the people who at this time brought him into Jerusalem in triumph, as Saint Matthew more fully reports the story, Mat. 21. 8. where he tels us how a very great multitude spread their garments in the way, &c. And they cryed, Saying, Hosanna to the Son of David; Blessed is he that cometh in the name of the Lord, Hosanna in the highest. Now did not they own, and acknowledge him. How is it then, that he here exprobrates them with their disowning, sleighting of him?

A. To this it is answered,By whom it was. True, Christ was thus acknowledged by some and many at this time. But by whom was it? Probably by some of the neighbouring villages not by the inhabitants of Jerusalem. So much seems to be intimated in the tenth verse, where it is said, [Page] when he came into Jerusalem, all the City was moved, saying, who is this? To whom the multitude which came along with him return answer, This is Jesus the Prophet, &c. But again, However some there were in Jerusalem, that did so acknowledge him; so did the Children in the Temple, A party inconsiderable both for quality and number. which sung the same song, Hosanna to the Son of David, vers. 15. yet who, or what were they? No considerable party whether for quality or number. For quality, they were such as were of no account, being of the vulgar and meaner sort; Not any of eminent place, whether in Church or State that appeared any more for him. Have any of the Rulers, or of the Pharisees believed on him? (say the chief Priests to their Officers, Joh. 7. 48.) At that time when those Queristers sung that Antheme in the Temple, it is said, that the chief Priests and Scribes were sore displeased, Matth. 21. 15. And it was no otherwise with the body of the people, who were generally led (as for the most part they are) by the example of their Rulers. They did not receive him and his Doctrine. And this it is which here he so passionately bewailes in them, that they had not done it, and so affectionately wisheth that they had done it.Obser. O if thou, &c.

Lo then, How deplorable a thing it is, for a people not to receive Christ and his Gospel being offered and tendered unto them. Not to receive Christ and his Gospel, a most deplorable thing. This is the observation I am now to prosecute. For a people not to receive Christ and his Gospel, not to [Page] give entertainment to the messengers of peace not to imbrace the offers of grace and mercy, being held forth unto them in the preaching of the Gospel, this is a most sad and deplorable thing. This is the thing which our Saviour here so passionately laments and bewails. And the same we find him doing again elsewhere, Mat. 23. 37. where he breaketh forth into the like pathetical exclamation. O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not.] O Jerusalem, Jerusalem! the word is doubled to intimate the strong affection of the speaker. How often would I have gathered thy children? meaning the people of the Jews, whose mother City was Jerusalem. This he had attempted by sending his messengers, his servants unto them, then coming himself, to admonish them, warn them, exhort them, so striving to bring them to faith and repentance, that so they might have been sheltred from the wrath of God, and secured from those imminent evils which hang over their heads. But they would not. They rejected the offers of grace made unto them. And this is the matter of our Saviours, lamentation, the thing which drew these tears from his eyes. And indeed there is nothing more to be lamented then this.

And will you have the Reason of it, take it from the Text.This is that which belongeth unto the peace of a people. This is the thing which belongeth unto their peace. Upon this it is that the woe [Page] or welfare, the felicity or misery of a people doth depend. This is their making or marring; the receiving or rejecting the Gospel of peace. This being entertained brings peace along with it. It was the commission and direction which our Saviour gave to his Apostles, when he sent them forth, Matth. 10. 12, 13. When ye enter into a house, salute it, and if the house be worthy (that is, such persons as are willing and ready to entertain you and your message) now let your peace come upon it. Now preach the Gospel of peace to them, and therewith wish all good and happinesse unto them: which also accordingly shall come and rest upon them. So Saint Luke expresseth it, Luk. 10. 6. If the sonne of peace be there, (meaning such persons as were readily disposed to receive the doctrine of peace; the Gospel) your peace shall rest upon it, [...], God will bring upon that family all the good that you wish unto it; your apprecation of peace shall be as effectual as your preaching of it. Thus is it with a family, And thus is it with a City, and thus is it with a Nation. The receiving of the Gospel is the happinesse of it.

On the other hand,The rejecting of the Gospel the undoing of a people. the rejecting of the Gospel is the undoing of a people. So it there followeth, Matth. 10. 14. Whosoever shall not receive you, nor hear your words, when ye depart out of that house, or City, shake of the dust of your feet. This were the Apostles to do as a token of Gods shaking them off. Even as we read of [Page] Nehemiah shaking his lap, Nehem. 5. 13. Also I shook my lap, and said, So God shake out every man from his house, from his labour, that performeth not this promise, even thus be he shaken out and emptied. Thus were the Apostles to shake off the dust of their feet against those that rejected them: Or to shake their garments at them. So did Paul against the Jews, Act. 18. 5, 6. He preaching Christ unto them, when they opposed themselves and blasphemed, he shook his raiment, &c. Thereby intimating not onely his deserting, but Gods rejecting of them. Of such sad consequence is it for a people not to give entertainment to the Gospel, and the messengers thereof. This layeth them under a curse; rendring them justly obnoxious to the vengeance of God. I shall not dwell any longer upon Confirmation, or Illustration. Bring we it home to our selves by way of Application.

Where (in the first place) see vve vvhat cause vve have to mourn and vveep over this Nation vvherein vve live,Applic. A just cause of mourning over this nation, the sleight entertainment given to the Gospel. vvherein Christ and his Gospel have found such sleight and slender entertainment as generally they have done, and yet do. A long time it is that the Gospel hath been held forth among us. Christ hath sent unto us his messengers, the Ministers of reconciliation, offering peace unto us upon Gospel tearms, upon our receiving him as our Saviour and Lord. But vvhat is the reception, vvhat is the entertainment that for the most part he hath [Page] met with? Is it any more then a formal reception, a formal profession of his name? This indeed hath generally obtained. The name of Christ is called upon us. But is not this all? What is there more to be found among the greatest part, but a naked profession without any power? How few are there that have received Christ into their hearts? Truth is, our acknowledgment of Christ hath been, and is generally more in Ceremony then in reality. Not unlike that of the Iews, many of which at his entrance here in to Ierusalem, were full of Ceremony and outward expressions; They spread their garments in the way, as a Carpet for him to ride upon. They cut down branches of trees, and strowed the way with them, as tokens of festivity and solemnity. And they cry Hosanna; saluting him by the name of a Saviour. But yet they were far from taking him to be their King. No; when he was propounded to them under that notion, as he was by Pilate, John 19. 14. the chief Priests make answer for the rest, we have no King but Caesar, vers. 15. And they who had even now cried out Hosanna, now change their note, crying out as loud Crucifige, Away with him, away with him, Crucifie him. And is it not so with the greatest part of this Nation? In a formal way they have acknowledged Christ for a Saviour, complementing him with some Ceremonial observances (such and no better have been the services which they have performed unto him, meer shadows without any substance) [Page] but as for taking him to be their King, how are the greatest part resolved with those Citizens in the Parable, Luke 19. 14. Nolumus regnare, we will not have this man to reign over us.

And O what a sad and deplorable thing is this!Calling for deep lamentation. what cause have we to sit down and weep over England upon this account? This was the thing which belonged to our peace. Had we thus received Christ and his Gospel, had we yielded up our selvs to be governed and regulated by his Laws, how happy a people might we then have been? Then might we have hoped that God would have subdued our enemies, and turned his hand against our adversaries: Then had our race been as a river, and our righteousness as the waves of the Sea (as the divine Psalmist and Prophet have it in the places forecited, Psal. 81. 13. Isaiah 48. 18.) Then had there been peace within our wals, and prosperity within our Palaces. But sleighting and rejecting him, not submitting to his Government; not to his outward Government (which the greatest part stand out against; having cast off those golden reines, they will not now endure any Government in the Church;) much less to his inward Government, to rule in their hearts; what evil have we cause to fear? Nay, what may we not fear?

In the fear of God let this be seriously laid to heart by every of us this day. We see how our blessed Saviour laid to heart this wretchlesness in Ierusalem. How he lamenteth over it, for it. O if thou hadst known the things which belong unto [Page]thy peace! And have not we just cause to take up the like Lamentation over this Nation! O England! if thou hadst known in this thy day the things which belong unto thy peace, O how happy, how blessed hadst thou been! But now, what God intends towards thee, who knoweth? Should he remove thy Candlestick, take away the Gospel from thee, (which is cause enough to fear;) should he bring the like evils upon thee, as our blessed Saviour here threatens against Ierusalem; should he make our Houses, Cities, Temples, desolate; should he bring utter desolation both upon Church and State; should he give a near and larger Commission to the Sword to eat fiesh and drink bloud, seconding it with those ordinary attendants (which through a wonderful providence we have hitherto been freed from;) Famine and Pestilence, so sweeping us as dung off from the face of the earth, yet must we acknowledg the Lord to be just and righteous.

In the humble acknowledgment whereof,Vse. 2. let all of us seriously set our selves for the diverting and preventing of these Judgments.What to be done for the preventing of judgment. [...] hic est utinam. Grotius ad loc. To which end be we admonished and exhorted, yet to hearken to this wish in the Text. So some here look upon the words in the Text, reading them Optatively, utinam nosses! O that, or would to God that thou hadst known! And O that England would yet hearken to this wish, so as to comply with it! Then which, what can be more desirable for it? What those things are you [Page] have heard; viz. to receive Christ and his Gospel; to give such entertainment to him and it as he requireth. Now let all of us, as we wish well to our own souls in particular, and to this Nation in general, seriously apply our selves hereunto. As yet through riches of grace the Gospel of peace is held forth unto us; As yet we enjoy the Ordinances of Christ, Word and Sacraments, with liberty and purity. O let us now make much of them, and make use of them: with holy care and conscience waiting and attending upon them; thereby making it manifest what esteem we have of them. Specially indeavouring to profit by them; to finde the power and life of them inwardly in our hearts in the changing and transforming them, and to express that power in the course of our lives and conversations by so walking as becometh the Gospel. So doing, now may we yet comfortably hope that he who doth here so compassionately mourn over a rebellious people rejecting him and his Gospel, will much more pitty spare a repenting people that is willing to hearken to his voice; So pitty us, as to turn away those threatned evils, continuing the Gospel of peace, with the peace of the Gospel to us and our posterities after us, so long as the Sun and Moon endureth.

Thus I have done with the substance of this Complaint,The Aggravations of this complaint. come we now to the circumstances; the Aggravations of this Evil.Aggravation, 1. Which (as I shewed you) are two, the Persons and Time. Begin with the former.

[Page] If thou hadst known,The Persons.even thou] [...]. Si vel tu nosses. Si cognovisses & tu. Not, If thou hadst even known] (as the former Translation renders it, putting the Emphasis upon the word, Known) but if even thou hadst known, with reference to the Persons, or Place.

Even thou] Thou also (say some) thou Ierusalem,Thou as well as others.as well as others; as well as this poor troop of my Apostles and Disciples;Diodate Annot. ad loc. or as divers other lesser Cities and Villages have done; or as this company now doth, which acknowledgeth me to be what I am, crying Hosanna; or as some other places heretofore have done; some of which have been so happy, as timely to take notice of what belonged to their peace. So did that great City Nineveh, at the preaching of Ionah they repented, John 3. 5. whose example elsewhere we finde propounded by our Saviour to the Jews, Mat. 12. 41. The men of Nineveh shall rise in judgment against this generation, and shall condemn it, because they repented at the preaching of Ionah. And the like had some other places and persons done. And O that Ierusalem had also done the like! If thou also hadst known! Thou as well as others. Or,

Secondly,Thou, rather then others. Thou rather then others. So Calvin, and divers other Expositors here conceive of it. As if our Saviour did here compare Ierusalem with other Cities of Iudea; Yea with all other Cities of the whole world. All which Ierusalem excelled in respect of many [Page] priviledges! [...]] Vel tu urbs illa supr [...] omnes terrae urbes Dco dilecta, urbs David, urbs Regia, urbs sacris dicata. Grotius ad loc. This was the City of David, the Emperial City, yea the City of the great King, the City of God; a City beloved of God above all other places upon the earth; Coeleste in terris Sacrarium (as Calvin saith of it) a heavenly Sanctuary upon earth; Ierusalem a Non-such in respect of spiritual priviledges. where God had betrusted his Oracles, his Ordinances; where he had manifested his presence after a special manner, dwelling between the Cherubins, according to that of the Psalmist, Psal. 132. 13, 14. For the Lord hath chosen Sion, he hath desired it for his habitation. This is my rest for ever, here will I dwell. Such was Ierusalem, Heavens favorite, Earths Non-such; a City paramount, preferred and advanced above all other Cities and places upon earth in respect of spiritual priviledges. And this our Saviour here taketh up as an Aggravation both of his Sorrow and her Sin. An Aggravation.

1 Of his Sorrow.Of Christs sorrows.Even thou.] As for other places, other Cities, suppose Chorazin, Bethsaida, Capernaum, the Gadarenes or Samaria, or the like, for any of these to perish and miscarry as they did, this were no other but a sad thing, deserving to be lamented over. But that Ierusalem should do so, this went nearer our Saviours heart then any other. Even as Brutus his stab did to Caesars, which made him cry out, [...], & tu Brute; what, thou my son, thou Brutus? Even so did Ierusalems obstinacy and ingratitude here to our Saviour. [Page] And thereupon he crieth out after the same manner. [...]. Even thou.] Like as it is with a natural parent, he cannot but be offended with the miscarriage of any of his children, but that his darling, the son of his delights, whom he hath set his love upon and shewen most affection to, that he should miscarry, this goeth near him. So was it with Iacob, when he apprehended some sad disaster to have befallen his son Ioseph, his dear son, the son of his age, to whom he had expressed more affection then the rest of his Brethren, (as appeared by his party coloured garment) this went near his heart, insomuch that he refused to be comforted, resolving to go down to the grave to him mourning, (as we have the story Gen. 37. 3. 35.) And so was David affected with his Absolon; He being his darling, whom he had tendered and cockered, when he understood what a fatal end he by his Rebellion had brought himself unto, this makes David break forth into that passionate Lamentation. O Absolon my son, my son, &c. 2 Sam. 19. 4. Thus did Ierusalems carriage and miscarriage, her sin and punishment which our Saviour saw and foresaw; affect him more then if it had been any other place. O if even thou hadst known]. This was an Aggravation of his Sorrow.

2. And so (secondly) of their Sin. Of her sin. This also 2 our Saviour may well be conceived to insinuate in this passionate expression. If Even thou.] Thou which hast enjoyed such means, so many [Page] mercies; that hast been lifted up to heaven, preferred before al places in the world in respect of spiritual favours and Gospel priviledges, that thou shouldest be thus stupid, thus blinde, as not to see, not to regard the things which belonged to thy peace and happiness, this renders thee of all others most miserable, and maketh thy ingratitude most superlative. So he here chargeth this upon them as a heinous aggravation of their Sin, calling for an answerable Iudgment.

And so indeed it is,Obser. (as Calvin maketh the observation) the more means,Means and mercies not answered, great aggravations of sin and judgment.the greater mercies a people enjoy, the greater is their sin, and the greater shall their punishment be, in case they do not walk answerably to them, and in some measure worthy of them. Mark it, this is the Observation which this passage naturally yieldeth; Means and Mercies, not regarded, not improved, not answered, are dreadful aggravations both of Sin and Judgment. For this, express and full is that obvious Text, Mat. 11. 20. where our Saviour breaketh forth into a like Exprobration against those Cities which he had honoured with his presence and doctrine, as here he doth against Ierusalem. Then (saith the Text) began he to upbraid the Cities wherein most of his mighty works were done, because they repented not] verse 20. In the verses foregoing he had taxed the general morosity and frowardness of that people, upon whom no means could work, neither Iohns austerity nor his own Comitie; [Page] this he doth vers. 16, 17, 18, 19. But now he cometh more specially to deal with those particular places, where he had been most conversant, taxing them as being most faulty of all the rest. Their sin was greater, and so should their punishment be. So it followeth, vers. 21. Woe unto thee Chorazin, woe unto thee Bethsaida, for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloath and ashes,] Chorazin and Bethsaida, two Cities upon the Lake of Gennezareth, where Christ conversed much, taught often, wrought many miracles; yet they repented not, they were not thereby wrought upon to imbrace the Gospel. What followeth? you have it in the next verse, v. 22. I say unto you, it shall be more tolerable for Tyre and Sidon at the day of judgment then for you.] At the day of general Judgment, there shall be appointed unto men different measures of punishment. Now at that day, our Saviour giveth them to take notice, that it would go worse with them, who had rejected the Gospel, then with those that never heard of it, though they lived more profanely then themselves did▪ and the like he chargeth against Capernaum in the verses following. And thou Capernaum which art exalted unto heaven (lifted up above other places in this temporal condition, i [...] regard of wealth &c.) shalt be brought down to hell] depressed, and brought to the lowest degree of poverty aad misery. So Grotius (not [Page] amiss) expounds both these expressions, looking upon them as Proverbial phrases; Ad astra tolli. Sublimi feriens sydera vertice. the one signifying the highest pitch of outward felicity, which is called a lifting up to heaven; the other the lowest degree of misery, which is called a casting down to hell. This the Prophet Isaiah speaking of Babylon, Isai. 14. describeth the change of her condition in the like langvage. How art thou fallen from heaven, O Lucifer; verse 12. Thou hast said in thine heart I will ascend into heaven, I will exalt my self above the stars of God, verse 13. Yet thou shalt be brought down to hell, verse 15. And so Hanna in her song, speaking of Gods various dispensations and dealings with the sons of men, she saith that he bringeth down to the grave (Sheol, (saith the Original) ad infernum, (to Hell) and lifteth up, 1 Sam. 2. 6. In a like sense saith our Saviour here of Capernaum; though she was lift up to heaven, flourishing with all kind of outward prosperitie, being a great Port Town, (not unlike unto this where we now are) famous for fishing, and other merchandize, yet she should be brought down to hell, brought to extremity of misery. Which accordingly afterwards came to pass in the days of the Emperour Vespasian, who over-ran the whole Countrey of Galilee, spoiling that place amongst others. And what was the cause of this so sad a change? why, her not answering the means afforded her; so it there followeth, verse 24. For if the mighty works which have been done in thee had been done in Sodom, it would have [Page]remained unto this day; (In all likelihood they would have been converted thereby from their wicked wayes, and so have escaped that judgment;) But I say unto you it shall be more tollerable for the land of Sodom in the day of Iudgment, then for thee, verse 24. Sodome, a place of monstrous and most flagitious wickedness, infamously famous for those three things, Pride, fulness of Bread, and abundance of Idleness, Ezek. 16. 49. besides many other horrid abominations which were therein, it being a sink of uncleanness, insomuch that God made it a spectacle of vengeance to all posterity, destroying it with fire and brimstone from heaven. Yet Capernaums portion of judgment at that day should be greater then hers. And why so? Inasmuch as she enjoyed those meanes which Sodom did not. True, there was a righteous Lot in Sodom, whose Example might have had some influence upon them; But in Capernaum was Christ himself preaching unto them, and confirming his doctrine by miracles. And this it was which aggravated Capernaums sin, and so heightned her judgment.

Thus the more light,The more light the greater sin. the more means a people sin against, the greater is their sin. This is that our Saviour saith of the Iews, John 15. 22. If I had not come and spoken unto them, they had not had sin; that is, comparatively, their sin had been nothing in comparison of what now it is. Express to this purpose are those two known Texts of the Apostle to the Hebrews; [Page] the former Heb. 2. 2, 3. where comparing the times of the Law with those of the Gospel. If (saith he) the word spoken by Angels (the Law given upon mount Sina by the ministry of Angels, (as it is commonly expounded) or any other message sent by the Angels (as some conceive it) was steadfast (was of such force, and authority, that none who violated it escaped unpunished) and every transgression and disobedience received a just recompence of reward; How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him,] that is, the doctrine of salvation, the Gospel, which is [...], the word of Salvation, Acts 13. 26. being [...], the way of Salvation, Acts 16. 17. bringing so great salvation as no other way can, even eternal salvation; which was preached and published first by Christ himself, then by his Apostles. This doctrine being of such consequence, and so clearly held forth, it maketh the sin of those who shall not hearken to it to be more heinous then of those under the Law▪ for which they must expect an answerable judgment. Consonant hereunto is that other place, Heb. 10. 28, 29. He that despised Moses his Law died without mercy (the crime being Capital. and so declared by the Law, it was not in the power whether of King or Senate to pardon it;) Of how much sorer punishment suppose ye shall be thought worthy, who hath trodden under foot the son of God, &c. and hath done despite to the Spirit of Grace? Thus sins against the Gospel [Page] are greater and more heinous then those against the Law. The more light the more grace a man sinneth against, the greater is his sin, and the greater shall his punishment be.

R: R. And it must needes be so as Calvin giveth the reason of it,)Grace abused a high contempt. inasmuch as here is an addition of one sin which is greater then any of the rest, viz. Sacrilega caelestis gratiae profanatiò, a Sacrilegious profaning and abusing of the grace of God. Of all Sins none more heinous, none so heinous as this. This is the Attribute, which God is most tender of, his Grace; To have that sleighted, disregarded, trampsed under foote by a contemptuous disrespect, this is a heinous addition to all former sins and offences. As suppose a Malefactour standing guiltie of some capital crime, and adjudged to dye, should so far sleight the grace and favour of his Prince, as to reject his pardon being tendred to him, casting it away, and trampling it under his feete, so not accepting the benefit of it, who but would looke upon this as a high aggravation of his former offenses, and adjudging him most worthy to die and perish in that his wilfull contempt, and refusall of mercy. Thus standeth the case. All the sonnes of men standing guilty before God by reason of Adams sin, and their own, and so obnoxious unto eternall death, it hath pleased God out of his abundant grace and mercy to grant a pardon to all those who [Page] repenting of their sinns shall beleive on the name of his Son. This pardon he holdeth forth in the preaching of the Gospel. Now for any to sleight this Gospel, and the offer of grace and mercie in it, how can this be looked upon but as the highest contempt, and greatest ingratitude, against the Majestie of God, and as a dreadful addition to all other offences, so calling for a proportionable weight of Iudgment? That it is so it cannot, (I presume) it will not be denyed. Bring we it home to our selves by way of Application. Applic.

Let that be directed onely two waies, by way of Conviction, by way of Exhortation.

1.Vse. 1. By way of Conviction, Reflect we upon our selves,Application to the nation in generall. Jerusalem and England pararelled. we of this Nation, we of this place, in Ierusal [...]ms glass beholding our own face; beholding our ingratitude, our sin, what mercies, what favours, whether temporal, or spiritual, was Ierusalem blessed with which England hath not been? Was Ierusalem lift up to heaven in respect of Spiritual priviledges, hath not England beenIn respect of spirituall priviledges. so? were the Oracles of God committed unto them, and have they not been so to us? was Christ clearly held forth unto them, & hath he not beene so unto us in the preaching of the Gospel, even evidently set forth, and crucified, before our eyes (as Paul tels his Galathians he was to them, Gal. 3). was Ierusalems light greater and clearer then that which shone upon other Cities, and hath not Englands light (I may speake it without flatterie) out shined [Page] the light of any other Nation in the world? was God pleased to send a continued succession of Prophets and Apostles unto them, and hath he not done the like to us in this Nation, sent a succession of able and faithfull ministers to declare and make known his mind, and will to us? Thus hath England been exalted above other Nations in regard of special priviledges.

To which also adde temporall favours, Temporall favours. which how many, how great? what nation under heaven might compare with England upon that account? what peace, what plenty of all things? what tranquillity and prosperity did England for many yeares together enjoy, to the wonder if not envie of most other nations. Thus was England for a long time the favourite and darling of heaven, as Ierusalem.

But now what returne hath she made of these mercies,Unanswerable returnes. these favours? Is not that too like Ierusalems? Have we not generally beene an ungratful and rebellious people, as they were? A people that have not known the things which belong to our peace▪ Temporal, and Eternall? A people which have not given that intertainment to Christ and his Gospell, that he expected▪ and other nations probably would have done? A people that have rather cast off the yoake of Christ, not induring his goverment, any Goverment that lookes like his; And for our temporal mercies, our peace, our plenty, have we not been even surfeited with [Page] them? have we not waxed wanton by their Abusing our peace to the making of us secure, setled upon our [...]ees; abusing our plenty (as evill stomacks turne good meats into ill humours,) turning it into pride, Luxurie, riot, and Excess. Thus hath this nation under these long continued mercies been like unto a peice of ground, which being overmanured & grown too lustie, runs wilde, bringing forth a crop of weedes. Thus hath this abundance of mercies amongst us through the abuse of them brought forth abundance of sinnes. Neyther are we to this day hettered by all those sharpe rods, those severe corrections wherewith of late yeares God hath corrected us, but, Israel like, we even revolt more and more; as it were hating to be reformed. Such is the requitals such is the returne which England (I speake as to the greatest part therein) hath made unto her God.

And what an Aggravation of her sin is this? That any nation should thus deal with their God,A great Aggravation of Englands sin. to walk stubbornly and rebelliously against him, it is inexcusable; but that a people so favoured, so honoured of God, as England hath been, should do this, this is a thing which God cannot but take more heynously at our hands, then at others. So the Lord maketh his complaint concerning Israel Isaiah 1. 2, 3. I have nourished and brought up children, and they have rebelled against me. The oxe knoweth his owner &c. But Israel doth not know, my people doth not consider. And may not he take up the like complaint [Page] against England? God hath nourished and tendred us as children, yet we have rebelled against him; England hath not known, England hath not considered. Now this he cannot but take worse at our hands, then at the hands of any other nation. [...]! And thou O England, that thou shouldest do this that thou shouldest make such a return to thy God, for all his mercies and favours! This is an heinous aggravation of Englands sin.

And aggravating the sinne, Threatning a proportionable judgment. what can we expect but that it should also aggravate thy Iudgment? So it did Ierusalems here. Her sin being uppon this account greater then the sin of any other place, so was her Judgment (as the verses following set it forth.) No one place that the hand of God fell so heavy upon, as it did upon Ierusalem. And have not we of this nation just cause to fear the like; that in as much as our sins have exceeded the sins of other nations, our judgments should exceed also.

And what is said of the Nation in general,Application to the Town of Yarmouth in special. let it be applied to this place in special. Upon which it cannot be denied, but God hath bestowed many singular mercies, both Spiritual and Temporal. Among other, preserving us in the midst of this late fiery furnace, which hath burnt so hot in most parts of the nation; to this day continuing our peace and liberty, not suffering the sword (though shakē over us) to break in upō us in an hostile way, as it hath don upon māy other Cities & Townes. Now shal we stil persist and go on in [Page] our sinful provocations, in sleighting of Ordinances, profaning Sabbaths, abusing creatures, &c. what can we expect but that as our sinnes upon this account shall be greater then the sins of other places, who have not enjoyed the like mercies, so should our judgments be.

Vse. 2. For the preventing of which suffer a word of Exhortation. Exhortation. To indeavour an answerable return to mercies. All of us be we excited to indeavour an answerable return to the mercies and favours bestowed upon us. Publick mercies, Private mercies; Spiritual, Temporal, Take notice of all, and study to answer all: Looking upon these differencing and distinguishing mercies, as so many obligations, and Engagements upon us, binding us to duty above others, let it be our care to walk answerably. In as much as God hath been pleased to exalt and prefer us above and before others, let it be our endeavour to go before others in all grateful a [...]d exemplarie obedience. That so these blessings which through the mercy and goodnesse of our God we have, and do yet in so great a measure injoy, may not be (what otherwise they will) as so many testimonies against us, affording matter of a just Exprobration. Which is a sad thing, when God cometh to upbraid a people with his favours.

Mark it. That is Ierusalems case, the Text, to whom our Saviour here speaketh (as both Calvin and Beza (taking it from Budaeus) conceive of it) not onely by way of Commiseration, A sad thing for God to upbraid a people with his favours. but also of Exprobration. As pitying, so upbraiding them. Pitying them in regard of the Calamitie [Page] which he saw coming upon them, but withall upbraiding them with the mercies and favours which God had bestowed upon them above others, to which they had made a most unworthy return. Even thou!] Thou whom I have done thus and thus for; thou for whom I have done more then for any other place upon earth, O, it is a sad thing when God shall come thus to upbraid a people with his favours.

A thing which he is not ready and forward to do.A thing which he is not ready to do. So much we may learn from St. Iames▪ Jam. 1. 5. If any man lack wisedome, let him ask it of God, who giveth liberally, and upbraideth not; viz. those who receiving his blessings thankfully, indeavour to make a right use of them. But as for those who, being ungrateful for them, shall not walk in measure worthy of them, them he will upbraid, So he often doth ungrateful Israel; as elsevvhere, so Isaiah 5. 1, 2. vvhere comparing Israel to a vineyard, Yet being provoked by ingratitude he will do it. he reckons up what offices he had done to it, in fencing, and planting, and mannuring of it, &c. accommodating it with all necessaries and conveniencies. And this he doth by way of exprobration, upbraiding them with those favours for which they had made so ill a requital. And the like again Ier. 2. 5. Thus saith the Lord, what iniquity have your fathers found in me? &c. Neither said they where is the Lord that brought us up out of the land of Egypt; that led us through the wilderness. And so he goeth on, reckoning up [Page] the many favours he had done for that Nation, which he doth in an upbraiding way; inasmuch as they had shewed themselves so ingrateful and forgetful as they had done. And the like doth our Saviour to those Cities in the Text forenamed, Mat. 11. 20. [...], He began to upbraid them. Be thankful for, and walk worthy of publick mercies. O take we heed that we do not give God just cause to do the like by us. And therefore what special mercies and favours God is pleased to bestow upon us, take notice of them, be thankful for them, endeavour to walk worthy of them. This do we for publick.

And this do we for private mercies. Is it so that God is pleased to bless any of us above other of our brethren in any kinde.Private mercies. Be it in our Bodies with health and strength; In our Estates, with larger portions of this worlds goods, advancing us above the common ranke; In our mindes, inriching us with inward gifts and indowments of wit, wisdome, knowledg, &c. O take we heed that these be not a matter of exprobration to us; that by our abusing of them, not improving them, not walking worthy of them, we do not give God just cause to upbraid us with them. Considering that in this case every of these mercies will be as so many several aggravations of our ingratitude. This is that which the Lord by his Prophet Nathan tels King David, 2 Sam. 12. 7, 8. Where reckoning up the many favours he had done, and was ready to do for him; how he had delivered him out of the hand of Saul, how be had set [Page] him upon the Throne of Israel, giving him his Masters House and Wives, and the House of Israel and of Iudah. And (saith he) if that had been too little, I would moreover have given unto thee such and such things; then he cometh to expostulate the matter with him, why he should so deal by his God as had done. Wherefore hast thou despised the Commandement of the Lord, to do evil in his sight? Thus God taketh the sins of his favourites more unkindly then the sins of any other. And therefore, is it so that God hath indeared any of us to himself by any special favours, wherein he hath preferred us before others, let us be so much the more watchful & careful over our walkings, that so he may never take up the like complaint against us, as our Saviour here doth against Ierusalem; O that thou, even thou shouldest do thus and thus! This it was that David took most heinously, that his favourites and familiars should prove treacherous to him, Psal. 41. 9. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me.] Some of his Courtiers & friends. Which our Saviour applieth unto Iudas's dealing with himself. Ioh. 13. 18. He that eateth bread with me hath lift up his heel against me.] This did exceedingly aggravate Iudas's sin. Had some of the Scribes o [...] Pharisees done what he did, it had been no strange thing. But that Iudas should do it; one whom Christ had so far honoured as to admit him to so near an attendance upon his person, to [Page] make him one of his Privy Counsel (as it were) this highly aggravated his offence. O take heed lest the like aggravation lie against any of us. And therefore, the more gracious God hath been or shall be to any of us, let us be the more grateful, the more watchful, the more careful to walk worthy of his mercies. I have done with the former of these Circumstances, these Aggravations.

Come we now to the latter,Second Aggravation, from the time. which is taken from the Time, and the Season, [In this thy day.]

Q. And what is here meant by Ierusalems day?

A. Day in Scripture it hath divers senses and significations.The word (Day) explained. Literally and properly we meet with a Natural day, and an Artificial day. The one consisting of twenty four hours, the Suns Revolution; the other of the time of light, from morning to evening. Both which we finde in that one verse, Gen. 1. 5. And God called the light day, and the darkness he called night. And the evening and the morning were the first day. By the first understanding the Artificial day, by the latter the Natural. But to let these pass as nothing to our purpose.

Tropically and improperly the word is diversly used.

1. Sometimes for the time of mans life, that space which he liveth upon earth. Your father Abraham rejoyced to see my day (saith our Saviour to the Jews) Iohn 8. 56. the time of my manifestation in the flesh, and abode upon earth. I must work the work of him that sent me whilest [Page]is day, John 9. 4. that is, whilest I live here upon earth.

2. Sometimes it denotes the time of grace under the Gospel. So the Apostle is conceived to use the world Rom. 13. 12. where he saith, The night is far spent, the day is at hand.] The night, the time of the Law, which was a time of darkness and Ignorance, wherein spiritual and heavenly mysteries were all clouded and vailed under shadows and figures. In opposition thereunto the time of the Gospel is called, the Day, in regard of the clear manifestation of the grace of God, and of the mysterie of salvation to all sorts, not onely to Iews but Gentiles, And so that other Text of the same Apostle is looked upon, 1 Thes. 5. 5. Ye are the children of the day; living in Gospel times. As also that other prophetical Text, Heb. 4. 7. To day if ye will hear his voice, (saith David speaking of the time of the Gospel, as it is there expounded.)

3. Sometimes it denotes any special opportunity, apt and proper season for any transaction. So that forenamed Text may be understood, Iohn 9. 4. I must work whilest it is day; that is, whilest I have opportunity. And so that other. To day if ye will hear his voice; whilest the time and season of grace lasteth, whilest salvation is offered.

4. And lastly, by Day sometimes we are to understand a set time determined and appointed by God for some special purpose. In this sense we find the word frequently used by the Prophets.

[Page] And in these two last senses understand we the word here in the Text.Ierusalems Day, what, the time of special grace. Ierusalems Day was the time destinated and foreappointed by God, and foretold by the Prophets, wherein the light of the Gospel should shine forth unto her, and that more clearly then ever heretofore, and the offer of grace and mercy should be held forth unto her after a special manner. Of this day, this time, the Prophets make frequent mention. As the Prophet Isai. Chap. 60. 1. Arise, shine (or be enlightned) for thy light is come, and the glory of the Lord is risen upon thee. So Zachary 9. 9. Rejoyce greatly O daughter of Sion, for thy King cometh unto thee. Both which had their accomplishment in the coming of Christ in the flesh; and particularly in his coming to Ierusalem at this time, in this manner, presenting himself to it as a King. So he himself applies the latter of these Texts, Matth. 21. 4, 5. And hereupon is this here called Ierusalems day; the day that had been so often foretold; the time wherein God did offer grace and mercy to her after a more special manner then ever he had done heretofore. Before he had often made offers of that kind unto her (as to the whole Nation of the Jews) by sending his Prophets to her. But now he doeth it by his Son. So our Saviour sets it forth in that known parable of the Vineyard, Matth. 21. 33, &c. A certain man planted a vineyard.] This vineyard was the Church of the Iews (Isaiah 5. 1.) whom God took to be a peculiar people to himself, performing [Page] like offices thereunto that the Husbandman would do to his vineyard. Being thus planted he let it forth to husbandmen, and went himself into a far Countrey;] God seemed to leave that Church wholly to the care of the Priests. In process of time he sends his servants to the husbandmen, that they might receive the fruits thereof, verse 34.] God sends his Prophets to this Church, whom (by the Parable goeth on) they beat and slew, vers. 35. So they did the former Prophets many of them. Againe he sent other servants, moe then the first, and they did unto them likewise, verse 36. Before the Captivity he sent more Prophets to them then formerly, who found no better entertainment then the former. But last of all he sent unto them his son, verse 37. God the Father sends his Son Christ into the world, with a special messuage unto the Jews, to require from them the fruits of all that grace and favour which had been shewen to them. And this was Ierusalems day. The time of special grace and mercy offered unto them after a special manner▪ and that by Christ himself, wherein she had a special opportunity tendered unto her, if she had but had the wisdome to accept it, to lay hold of it, and make use of it accordingly. Even the time of her visitation, as the 44th verse after the Text explains it.

But, hinc illae lachrymae, this was a matter of just lamentation. The day was come, and even now spent, but Hierusalem had not an eye [Page] to see it, a heart to make use of it. And this it is which our Saviour here bewailes in them, and exprobrates to them; pities them for, and upbraids them with. O if thou, even thou hadst known, at least in this thy day, the things which belong unto thy peace.]

At least] There is yet a further Emphasis in that Interjection. At least] what it here importeth. [...]. Et quidèm in hâc die tuâ (saith the vulgar) even in this thy day. Hoc saltem tuo die (saith Beza, whom our Translations follow) At least in this thy day] That is; though thou hast along time stood it out, refusing and rejecting many offers of grace, yet O that at the length thou wer't wise [...]! Or [If at least] If after that thou hast slain so many Prophets, so many servants of mine, which have been sent unto thee with conditions of peace, yet thou wouldest receive me their Master, hearkning to the message which I bring. Or, [at least] If after all the unkinde and ungrateful repulses which my self hath hitherto met with, by thy obstinate rejecting of my Person and Doctrine▪ yet if now at the length in this my last Expedition, the last journey that ever I shall make unto thee, the last time of asking, now at the day of grace and salvation as to thee is expiring. If now at last thou mightest yet know &c. Thus our Saviour here maketh use of this circumstance as a further aggravation both of his sorrow, and their sin, their stupidity and obstinacy; that in this day of grace, wherein God was pleased to make such [Page] a gracious offer of mercy to them, they should yet stand it out to the last, so neglecting and letting slip the present opportunity, (as they had done many other) by the imbracing whereof they might yet have been happy.

So sad a thing it is for a people not to take notice of the seasons of grace and mercy vouchsafed unto them,Obs.for their spiritual and temporal felicity and welfare,Not to take notice of the seasons of grace, a sad thing.so as to make a wise use and improvement of them. This our Saviour here so sadly lamenteth in Ierusalem. And this we shall finde the Lord elsewhere sadly complaining of in this people, the people of the Jews. As Ieremy 8. 7. Yea the storke in the heavens knoweth her appointed times, and the turtle, and the crane, and the swallow observes the time of their coming, but my people know not the judgments of the Lord.] Those poor creatures, (with many other) meerly by a natural instinct, they observe the times and seasons of the year, and so order their going and coming accordingly; but that people knew not the judgment of the Lord, they tooke no notice of the seasons of mercy and judgment; they saw not the judgements of God hovering over their heads, that so they might use timely means for the diverting of them. And this the Lord there chargeth upon them as gross stupidity. And the like regardlesness of seasons and opportunities, and the workings and dispensations of Providence, he elsewhere complains of against them, for by the same Prophet, Ier. 5. 4. Surely these are poor, they are foolish, for they [Page]know not the way of the Lord, nor the judgment of of their God. And by the Prophet Isaiah the like, Isai. 5. 11, 12. Where he denounceth a woe upon that people for not regarding the work of the Lord; not considering the operation of his hands; they had no regard of providential dispensations; no regard of times and seasons, whether of mercy or judgment. This is a gross and deplorable stupidity; a just ground both of Lamentation and Exprobration. This is the thing which our Saviour upbraideth the Pharisees and Sadduces with. They were curious observers of times and seasons in natural things, but in spiritual and heavenly they were altogether stupid. So he telleth them, Matth. 16. 2, 3. When it is evening ye say it will be fair weather, because the skie is red, &c.] They were very observant of the usual prognosticks of fair or foul weather, they could discern the face of the skie. But (saith he) can ye not discern the signs of the times.] They were not so wise as to take notice of the choisest times and seasons, such as that then was, being the time of the Messias his comming unto them. So Saint Luke hath it (as the Syriack also rendreth that of Saint Matthew) Luke 12. 56. How is it that ye do not discern this time?] This time of grace, wherein the promised Messia cometh unto you, whom you profest to have so long looked and waited for; and which the Prophets have so clearly pointed out to you, and is now evidenced unto you by so many manifest signs and tokens, as [Page] were you not wilfully blinde, you could not but see this to be that time. This he chargeth them with, as grosse stupiditie. And so indeed it is, when men shall not take notice of the accepted time, the day of salvation; not see what belongeth to their peace in their day, in the times and seasons of Grace which God vouchsafeth unto them.

Especially when God is pleased to manifest and make known his minde and will to them after a more clear and evident manner.Especially when more clea [...]ly held forth. That was Ierusalems case [...]ere in the Text. God had made known to them the things belonging to their peace formerly; he had sent his Prophets to them from time to time for that purpose; but now he did it more clearly, by send [...]ng his Son to speak to them, to tender himself to them in person. Now this rendred their neglect and contempt a great deal more heinous and inexcusable; that even in this their day they should not know, &c. For them to have been ignorant hereof at any time heretofore under the Law, had been inexcusable, but much more under the Gospel. Even as for men to stumble in the twilight, it argueth heedlesnesse; but much more to stumble at noon-day (as the Prophet speaketh of Israel in another sense, Isa. 59. 10). Thus where God is pleased to afford men but a little light, (such as that was under the Law, which Saint Peter compareth to a Candle, a Light shining in a dark place (as that place is by some expounded) [Page] 2 Pet. 1. 19.) for men not to give heed unto that light, and take notice of the minde of God which is held forth by it, is a great neglect; but when the day-star ariseth, a clear light breaketh forth, such as Gospel-light is; now for men to shut their eies against the light, or not to make use of it by walking answerably to it, this is an high contempt, of which Calvin here saith rightly, Contemptum manet severior vindicta; it hath a greater vengeance waiting upon it, then if it were a simple neglect. That it is so, I presume, it will not be questioned. Bring we it home by way of Application, which I shall direct (as formerly) onely by way of Conviction and Exhortation. Applic.

First by way of Conviction, how many are there who lie open to this just Exprobration? Use 1. They have not known,A just Exprobation to many. they do not know, even in this their day, the things that belong to their peace. Not to speak of others; bring we it home to our selves, and see whether the charge do not lie too justly against many of us. None of us but have had our Day, a day of grace and salvation, a time which God hath allotted unto us to look out for our spiritual and eternal welfare; which to some of us hath been a Summers-day, a long day. And not onely a long, but a clear day wherein God hath vouchsafed to us the means of grace and salvation in a comfortable manner, causing the light of his truth to shine forth most clearly unto us. And yet how many of us are there [Page] of whom it may bee too truly said, That yet even in this our day we have not known the things which belong unto our peace, to our eternal peace and happinesse. But still we remain in our natural blindnesse, and ignorance, and unbelief having made little or no improvement of these precious times and means.

Nay, notwithstanding God hath come unto some of us after a more special manner, come near unto us in a more clear manifestation of his Will to us by some special providences, visiting us with special mercies, or special chastisements, thereby calling us unto Repentance, yet have we not known the time of our visitation.

Now what stupiditie, what blindnesse, what regardlesnesse, what wretchlesnesse is this? A heavie aggravation of our sin for present, and (if not timously prevented) of our judgment for future. So doth many a soul in hell at this day finde and feel it; over whom (if it would any waies profit or advantage them) we might justly weep and lament, as our Saviour doth here in the Text; O! if they had known in their day the things which belonged unto their peace, how happie, how blessed might they have been? But now how wretched, how miserable? these things being now for ever hid from their eies. Time was when they had their Day, they had their time of grace, wherein they injoied the means of salvation, so as had they but had the wisedom to have made [Page] use of them; happie, happie had they been to all eternitie. But letting slip that time, neglecting those means, trifling away, that Day, now the night is come upon them, even a night of blacknesse and darknesse, an everlasting night, so as the Sun shall never rise unto them again; they are put into a hopeless, helpless and remediless condition. Not making use of the light whilest they injoied it, they are now (as Saint Peter saith of the Apostate Angels, 2 Pet. 2 4. Cast down to Hell, and delivered into chains of darknesse, to be reserved unto judgment. Such is their condition now.

Which that it may never be ours,Use 2. give way to a word of Exhortation. All exhorted to know what belongeth to their happiness, in their day. Every of us suffer our selves to be awakened and stirred up to take notice of our day, and so to take notice of it, that therein we may see and know the things which belong unto our peace, to our welfare and happinesse, and that both temporal and eternal.

1 1. For our Temporal happinesse. O! that we and all others in this Nation were but yet so wise,Temporall happiness of the Nation. as in this our day to know the things belonging thereunto; so to know them as that we might complie with them.

Q. But here (it may be) some of you will be ready to ask me,What belongeth thereunto. What are these things?

A. A Question not unuseful. In the resolution whereof I shall give you no other directions then what the Text it self giveth me the hint of.

[Page] 1. Seek Peace it self; I mean external peace. 1 It is not for nothing (as I told you) that Peace is here,Seek peace it self. and so often elswhere in phrase of Scripture, put for prosperity and happinesse. Peace, as in it self it is one of the chief blessings upon earth, one chief part of this external happinesse, so it is a thing which doth much conduce to the compleating of it. As War maketh a people miserable; so Peace happie, making them flourish in all kinde of outward blessings. And upon this account seek we after this Peace, making this our Motto, Pacem te poscimus omnes; all of us seriously desiring and indeavoring after peace.

1. Civil Peace; the Peace of the State. Civil peace It 1 is the Prophet Ieremies Counsel to the Captives in Babylon, that they should seek the peace thereof, Ier. 29. 7. Seek the peace of the Citie, whither I have caused you to be carried away Captives, and pray unto the Lord for it; for in the peace thereof shall yee have peace. And the like do we for England. Pray for the Peace of it. Upon that depends her welfare and happinesse. Divisions hastened Ierusalem ruine. O! pray that Englands divisions may not do the like to her. Seek the peace of the State, Civil peace.

2. And as Civil, so Ecclesiastical, Eclesiastical peace. the peace 2 of the Church, Pray for the peace of Ierusalem. Psal. 122. 6. Peace be within the walls, and prosperitie within thy palaces, ver. 7. Upon Ierusalems peace depended the peace of the whole [Page] Nation of the Jewes. And surely upon the Churches peace in a great measure depends the peace of this Nation. And therefore seek after this peace; seek it from God; being earnest with him that he would heal our breaches, giving one heart and way to his people. And promote it by all holy waies and means. But I shall not dwell upon this which I do but meet with by the by, taking the hint from the word in the Text. For the procuring the welfare of this Nation, seek Peace it self.

2 2. And (Secondly) be we sons of Peace. It is the direction which our Saviour giveth to his Disciples when he sent them forth to preach the Gospel (in that fore-cited Text) Luk. 10. 5, 6.Embrace the Gospel of Peace. Into whatsoever house yee enter, first say, Peace be to this house. And if the Son of peace be there, your peace shall rest upon it.] The Son of peace, [...], that is, (as before I have explained it) such persons as were disposed to receive and imbrace the Doctrine of Peace, the Doctrine of the Gospel; where they met with such persons, there their Peace should rest; all the happinesse which they had wished to them, should come upon them. Now would we in like manner that that peace which is to be wished unto this Nation might thus rest upon it; be we in this sense [...], Sons of Peace, readily imbracing this Doctrine of peace, the Gospel. This it was (as I have shewen you) which above all other things belonged to Ieusalems peace, her receiving of Christ and [Page] his Gospel. Had she but done this, happie had she been. That England may be so, have we a regard unto this. In this our day make much of God's Religion, make much of the Gospel, which as yet through the goodnesse of God is continued unto us. Let that at the length find such entertainment amongst us as it deserveth. Let the Messengers thereof be received. Let their feet be accounted (as they are said to be, Isa. 52. 7.) Beautiful, which bring good tidings, which publish peace. This do the Ministers of Jesus Christ, who are Messengers of peace, bringing those glad tidings of peace and reconciliation with God through Christ, publishing salvation O! let their feet be beautiful. Let their persons be welcom, much more their message. While you receive them into your houses, receive that into your hearts; shewing forth the power of it in your lives and conversations, by so walking as becometh the Gospel. In this way seek we the External peace, welfare and happinesse of this Nation.

However,Use 3. in this our day, seeke wee our owne peace,Spiritual and Eternal Peace to bee sought above all, and that whilest the Day of Grace lasteth.Eternall peace; being all of us wise for our selves, so wise as in this our day, to know what belongeth to our peace; the peace and happiness of our own soules, our eternall salvation. As yet through the mercie and goodnesse of God our day is continued to us. The day of our lives. Whereas the Sun is set upon many others before our eyes: every day it goeth down upon some or other of our brethren, our Relation, [Page] our friends, our associates, and Companions. It is night with them. It is yet day with us. And as the day of our lives, so the day of grace and salvation is yet continued to us; Yet doth the Sun of right eousnesse stand over our heads; yet doth the light of the Gospel shine forth unto us; yet is the Golden scepter of grace and salvation held forth unto us; our day is yet continued. Oh that in this our day, whil'st the meanes of grace are continued unto us, and we to the meanes, we might all of us see and know the things which belong nuto our peace. Which word of Exhortation I desire it may come home to everie soule that heareth it. It may bee (and I feare it is so,) some and many of us have a long time shut our eyes against the light; we have not seen; we do not to this day see these things which do so n [...]arly concern us: How many offers of grace and mercie have we sleighted and rejected? God hath offered conditions of peace to us, it treating, beseching us by his Ministers to be reconciled unto him; striving with us by mercies, by chastisements, by word, by the secret motions of his own Spirit. And yet for all this we still stand out against him, harden our hearts against him, so as we wil not receive Iesus Christ upon Gospel tearms, as our Saviour and Lord. Now unto all such be it spoken in the language of the text. Oh that you even you, at least in this your day, did but know the things which belong unto your peace! How ever you [Page] have most rebelliously and ingratefully withstood many offers of grace, yet that now at the length, whil'st this day of grace last's, before the Sun set upon you, and your eyes be closed up with everlasting darkness, you would come in & accept of these offers of grace, not standing out any longer.

To that end consider,Motives: first, that the time of your life, and of Gods grace, is but a day. [This 1 your day]. The time of mans life and Ggds grace but a day. A Day is of no long continuance, specially a winters day. A few houres the Sun is above the Horizon, but then it setteth, and leaveth a sable darknesse upon the face of the earth. Such is the life of man, a day; and that (to make the best of it) a winters day; stormy and short, Brethren the time is short (saith the Apostle, speaking of the time of mans life upon earth) 1 Cor 7. 29. How short who knoweth? oftimes doth the Sunn go down upon man before it be well up. Oh therefore now up and be doing? The day is a time for Action, the night for rest. Man goeth forth unto his work, and to his labour untill the evening, Psal. 104: 23. And so is the day of this life. This is the time for the working out of our salvation. And therefore now set upon this work. I must work the works of him that sent me whil'st it is day (saith our Saviour in that Iohn 9. 4.), the night cometh when no man can work. The night of death. There is no worke, nor device, nor knowledge, nor wisedome in the grave, whither thou goest (saith the Preacher) Eccles. 9. 10. And therefore [Page] (as he there maketh the use of it.) whatsoever thy hand findeth to do, do it with thy might. Thus do we the work of the particular calling, much more of the generall; the working out of our salvation, the making of our Calling, and Election sure. This do we? and that in this our day. To day if you will hear his voice, harden not your hearts, whil'st the day of life, and the day of grace lasteth; Behold now is the accepted time, now is the day of salvation, (saith the Apostle to his Corinthians) 2 Cor. 6. 2. And therefore (as he there presseth it upon them ver. 1. Let not us receive the grace of God in vain. This do they who injoy the outward meanes of salvation, but are not bettered by them; like the earth which receiveth the seed which is cast into it by the hand of the Husbandman, and drinketh in the former and latter rain, and yet remains barren; Let not us so receive the grace of God tendred and held forth unto us in the preaching of the Gospel. But let it into our hearts, that taking root there it may bring forth Gospel-fruits in our lives. And this do we now; Now whil'st it is called to day. Remembering that the time of grace, and of our life, is but a day.

2 2. And (secondly) remember that this is our day. [In this thy day.] Our Day. This was Ierusalems day, the Iews day wherein grace and mercie was offered unto them. The next was the Gentiles day; or the next was Gods day, wherein he would visit them after another manner, in [Page] judgment, not in mercy. And therefore saith our Saviour here. Oh if at least in this thy day! And hear we him speaking the like to every of us this day. Oh that you in this your day! The time of this life is our day; A day that hath no morrow. And the time of grace is our day. Shall we let slip this day, then expect we God's day, even that diem ultionem, the day of vengeance. Such days our Saviour foretelleth were coming upon the Iewes, Luke 21. 22. These be the dayes of vengeance; speaking of the time of Ierusalems destruction, wherein the Lord would severely revenge all those indignities offered to his Son. And such dayes of vengeance God hath for all obstinate sinners. It may be in this life: If not, yet at that last day, which wil be a day of blacknesse and darknesse, a day of wrath and revelation of the righteous judgment of God. Now knowing the terrour of that day, Oh! that all of us would be perswaded now in this our day to look out, to take notice of what belongs to our peace and comfort at that day.

This is our day, a time allotted us by God 3 for this purpose,But one day. to husband for the good of our souls. And 3ly this is but one day. As for the Labouring-man he hath many dayes allowed him to do his work in. And so, if he have lost one, he may yet recover it, get it up again at another time. But as for us, we have but one day. If that day be past, there is no recovery. Soles occidere & redire possunt; The Sunn setteth and riseth again upon the earth. But if the Sunn of [Page] our life, and the Sun of God's graee be once set upon us, never look that it should rise upon us again. O! therefore, in the fear of God, be wee all of us awakened, and stirred up, that we may not sleep nor trifle away this our day, either in doing of nothing, or that which is worse, Remember that upon this our day depends our Eternitie. And therefore now whil'st it is called to day, all of us look out to what belongs to our eternall peace. Behold, at this day the Lord Iesus is riding in triumph in the midst of his Ordinances, as here he did to Ierusalem, in the midst of his Apostles and Disciples; O that there were such a heart in every of us! that wee might now Lift up, set open those everlasting doors, the doors of our souls that this King of Glorie might enter in; that the Lord Iesus might come and take a full possession of all our hartes, so as to rule thereby his Word & Spirit. Then quàm faelices & beati, how blessed and happie shall wee be? Such use make wee of this Generall day, this day of Grace.

Wherein there are also particular days, Particular days in the general day. particular times and seasons, in which Christ cometh unto men (as here he did to Ierusalem), offering himselfe to them after a more speciall manner. This is that which he tells the Laodicean Angel. Rev. 3. 20. Behold I stand at the doore and knock. So he doth at the doors of mens Consciences, where he knocketh both by Outward means, by his Word, by mercies & Chastisements, every of which is a knock at [Page] this door; and by inward motions of his Spirit. Now is it so that Jesus Christ thus knocketh at any of our hearts, at this, or at any other time; let us forthwith open unto him. That is the meaning of every such knock. It is the voice of my beloved that knocketh (saith the Spouse) saying open unto me, Cant. 5. 2. And this doe we, receiving him into our hearts by Faith, that he may dwel theare as a Saviour & a Lord. And this do wee forthwith. Not knowing but this may be the last knock (as this was the last time that ever our Saviour knocked at Ierusalem's gates): which if it be and shall be sleighted, then what remaines but a just retaliation, even that which we meet with Luke: 13, 25. That the doore being shut, wee should stand without and knock, receiving no other Answer but that which is there returned, I know yee not, whence ye are. Or that which wee finde in the close of the Text, that ihe things which belong to our peace should be from thenceforth hid from our eyes. So it followeth.

But now they are hid from thine eyes].Jerusalem [...] doom.In which words wee have Ierusalem's Doom, or Iudgment, (the spirituall part of it, for that onely I intend to deal with). A Iudgment answearing to their sinn. Their Sinn was, that they had not seene, they would not, when they might; Their judgment is, that as they did not, so should not see what they might have done, But now they are hid from thyne eyes]

Q. But what was thus hid?

[Page] A. [...]. It is hidden. Vide Gerhardi Harmon. ad loc. A verbe of the Singular number; admitting (say some) of a two-fold reference. Either to what went before, or what followeth after.

1. To what followeth after. So it is looked upon by some,Judgment hidden from Jerusalemseies. as relating to what our Saviour in the subsequent verses foretelleth concerning the finall destruction and desolation of Ierusalem. The daies shall come upon thee, &c.] This was hid from their eyes. A truth. It was so, and that through their incredulitie. Often had they heard the judgments of God denounced against them, as by the Prophets, so by Christ himselfe, but they gave no credit to what they heard. Their eyes being blinded with their present temporall prosperitie, and with the spiritual privileges which they then injoying, looked upon as intailed upon them and their posteritie, they were readie rather to make a mock of all threatnings of that nature. Flattering themselves, even as Babylon is said to do, Isa. 47. 8. which said in her heart, I am, and none else besides me (she was a Nonsuch), I shall not sit as a Widow, neither shall I know the loss of Children. Thus did Ierusalem; what ever was told her, by whomsoever, yet shee did not, shee would not beleeve that ever such a change should happen unto her. This was hid from her eyes. And even this was a sad thing, deserving to be lamented over, in as much as hereby their condition was rendred the more desperate. But I shal not insist upon this.

[Page] 2. More properly these words are conceived to look backwards,Things belonging to Jerusalems happinesse hid from her eies. relating to what went before. And so much those particles doe intimate unto us; [But now], as looking back to the words precedent. If thou hadst knowen, even thou, at least in this thy day the things which belong to thy peace? But now they are hid from thine eyes; viz. the things themselves, or the knowledge of those things.

Q. But how is this here said to be hid from their eyes?

A. Why,And that both for the present and future. it was so for the Present, and it was so for the future. For the present, they did not see it; for the future, they should not see it.

Q. But how came it thus to be hid?

A. Hereof a double ground or Reason may be assigned.

1. Their owne willfullnesse 2. God's righteous judgment. The groūd thereof double. Through the former it was, that they did not see, and through the latter it was they should not see what belonged to their peace. Upon these two I shall insist severally.

1. This was hid from their eies, through 1 their own wilfulnesse. Their own wilfulness. They would not see what belonged to their peace, their temporal and eternal happinesse. Notwithstanding that it had been clearly revealed and held forth unto them, yet they shut their eies against the Light. This is that which our Saviour chargeth upon this people, the people of the Jews [Page] in that known place, Ioh. 3. 19. Light is come into the world, but men loved darknesse rather then light. So was it with the generalitie of that Nation. Christ, who was the light of the world, he was come into the world, and in particular come unto them, declaring and making known to them what belonged to their peace. But they loved darknesse, the darknesse of sin and ignorance, preferring it before the heavenly light of Divine Truth, which shone forth unto them. Such was their obstinacie, that they even closed their eies, and would not see. So our Saviour himself sets it forth, Mat. 13. 14. where citing the prophecie of the Prophet Isaiah, he sheweth how it was verified in that people of the Iews in his time. In them (saith he) is fulfilled the prophesie of the prophet Isaias, which saith, Behold, hearing yee shall hear, and shall not understand; and seeing yee shall see, and shall not perceive. (though they daily heard the Word, & saw the Works of Christ with their bodily ears & eies, yet they did not believe him, or in him). How so? The reason followeth in the next verse. For this peoples heart is waxed gross, and their ears are dull of hearing, and their eies they have closed; left they should at any time see with their eies, and hear with their ears, and understand with their hearts, &c. Such was the wilful obstinacie of that people, that they even stopped their ears against the Word of Christ, and closed their eies against his Works, they would [Page] not see what belonged to their peace; and in this way it came to be hid from their eies. And this our Saviour here taketh up as a iust matter of Lamentation to him, and Exprobration to them; bewailing them for it, and upbraiding them with it.

And so it is,Obs. Wilful ignorance is a matter of just Lamentation,Wilful ignorance asad and sinfull thing.and Exprobration to a people. So our Saviour here taketh notice of it in Ierusalem. But now these things are hid from thine eye. Hoc non dicitur ad levandam Hierosolymae culpam (saith Calvin upon it.) our Saviour doth not speake this any wayes to excuse, or extenuate Ierusalem's fault, but to aggravate and highten it. Such is wilfull and affected ignorance. True indeed, as for simple ignorance, where men are ignorant through the want of the meanes of knowledge, that excuseth a tantô, in part. The servant which not knowing his Masters will, did commit things worthy of stripes, shall be beaten with few stripes (saith our Saviour in the Parable) Luke 12. 48. In as much as he should have known it, and might have known it, had he enquired after it, (which he ought to have done,) therefore his ignorance doth not wholly excuse him, yet being an extenuation of his fault, it is so also of his punishment. Simple ignorance of the minde and wil of God as concerning what we do or beleive, is no just plea for any, no just excuse, in as much as they are by duty bound [Page] to know it, & might know more of it then they do, were they not wanting in the inquiry after it. But wilful affected ignorance, when me [...]refuse to know, close their eyes against the light, & stop their eares against instruction, shutting it out of their souls, this is an high aggravation of the sin and punishment of those that are guilty of it.

R. And well may it so be looked upon,R. in as much as it is not a meer neglect, but carrieth a contempt with it.Being a contempt against God. Now we know wi [...]h what an eye Conten pts are looked upon in the Courts of men upon earth. When men refuse to take notice of their Orders and decrees, this is highly taken as being an affr [...]nt to the Court, and the offendors are severe [...]y pro [...]eeded against. And so is it in the Court of heaven; when men shall refuse to take notice of the minde and will of God clearly intimated unto t [...]em, this being a contempt, an affront to heaven, God cannot but take it highly at the hands of those that are guilty of it, and make them know that he doth so. So much we have fully expressed in those words of Wisdome, Prov: 1. 24. Because I have called and ye have refused &c. ye have set at nought all my counsell, and would none of my rep [...]oof; I will laugh at your calamity &c. And again vers. 29, For that they ha [...]ed knowledge &c. Therefore shall they eat the fruit of their own ways &c.] Of such dangerous and desparate consequence, is it to shut out [Page] any beam of divine light,To close the eyes against Gospel-light ahigh contempt. out of the fou [...], to stop the ear against any word of God▪

Specially when men shall close their eyes against Gospel-light, stop their ears against the word of life, the word of grace and salvation. This was Ierusalems case here. She did not, she would not know the things belonging to her eternal peace, notwithstanding he who was the Pr [...]nce and Lord of peace, the great Peace-maker, the Son of God himself came to preach peace unto them, to shew them what it was that was of so great concernment to them, yet they would not hearken to him. And by reason hereof these things were now hid from their eyes. And upon this account the Lord Iesus, as a tender hearted Saviour, here so passionatly weepeth over them. And surely of all things that can happen unto man up on earth, there is no one thing more deplorable then this, when men are thus wilfully blinde, obstinately ignorant.

And (to make some Application of this Branch) Is not this the case of too many among our selves at this day.Applica. Alass,Too many among our selves guilty hereof. how many such poor ignorant souls are every where to be found? Men and women willingly and wilfully ignorant of what concerneth their eternall peace. They cannot say it is for want of light that the are blind; that they do not see. No, the light of the Gospel hath for a long time shone forth unto them. They have been [Page] born and brought up in Gospel-times and places; where they have injoyed the meanes of grace and salvation in a plentiful manner: So as in this respect they may be called Children of the light, and Children of the day. And yet for all that they walk in darkness; the things which belong unto their eternall peace are hid from their eyes. They do not see, because they will not see. They have no desire to be acquainted with the mysterie of salvation; and so continue strangers to it. A most deplorable state and condition.

So let it be looked upon by others; by those whose eyes God hath opened to see what they do not.A thing to be lamented by others. Whil [...]st they see these things hid from them which God hath revealed to themselves, let them, (blessing God for this his free grace which hath caused them thus to differ) in imitation of their blessed Saviours pittie and compassionate this their wilful obstinacie and blindnesse. This we may find the Lord somtimes sadly bemoaning in this his people, the people of the Iewes, Jer. 4. 22. my people is foollish, they have not known me; they are sortish children, and they have no understanding. And the like wee may heat the Prophet doing in the Chapter following, Ier. 5. where complaining of the incorrigiblenesse of that people (the generality of them) under the Judgment of God; how notwithstanding God hath strucken them yet they were not sensible, they had made their [Page]face harder then a Rock, (as he speaks ver. 3.) he then bemoaneth and pittieth this their condition in the next verse, Therefore I sayd surely these are poor, they are foolish &c.] of all follie none like this; when men do (as it were) sanis insanire, they are wittingly mad or foolish. They will not see what belongeth to their peace. O pitie we them that are in this condition!

And O that they might be perswaded to pitie themselves!Much more by themselves. to mourn over this their desperate obstinacie. This they shall do, sooner or later; it may be when it is too late. So they may hear some of their Companions doing; as viz. that impure Adulterer, whom the Wiseman speaks of, Prov. 5. Who having given his honour unto others, and his years to the cruel (as the 9 ver. hath i [...]) having spent both his reputation, and estate, and strength upon Harlots, who seeking nothing but themselvs, care not how they make a prey of others, ofttimes with their honesty putting off also all kind of humanitie; then he cometh to mourn at the last, when his flesh, and bodie are consumed (as it followeth ver. 11.), finding nature decaied and spent, and his bodie (it may be) seized upon by some foul and loathsome disease, (some of which (it may seem) were wont to attend this sin in those times, as well as in these,) feeling his hones full of the sin of his youth (as Zophar speaks, Iob 20. 11.) now he [Page] cometh rugire in novissimis (as the Original hath it). [...] Rugiit. proprie Leonum; Bux torf: At his last, seeing how he hath by his lewd and dissolute courses brought himself to an untimely and infamous end; now he roareth, roareth as a Lion (as the word there properly signifieth). Seeing himself ready to go to hell, now his soul is filled with more horror, then ever his bodie was with pleasure. And mark what followeth, ver. 12. And say, How have I hated Instruction, and my heart despised reproof? And have not obeied the voice of my teachers, nor inclined mine ears to them that instructed me.] Lo here the true original of all his miserie; which though before he would not, yet now when it is too late he is brought to acknowledge, even his not hearkning to Instruction. O take heed that it may never be so with any of you! that you be not at your latter ends brought to mourn upon any such account.

Which that you may not,Instruction and reproof not to be slighted. do not any longer what he did, hate instruction, despise reproof. Do not stop your ears against the truth of God held forth unto you in the Ministerie of his Word, discovering unto you the sinfulnesse of those waies and courses wherein you have walked, and shewing you how you ought to walk so as you may please God, do not shut the counsel which the word giveth you, out of your hearts. Do not any longer say unto God, Depart from us. This do all obstinate [Page] sinners, who living under the means of grace, do yet go on in their sins. So Iob describeth some of them, Iob. 21. 13, 14. They spend their daies in wealth, (living in jo [...]litie, and mirth, & pleasure, happily injoying an interrupted course of prosperitie, not being acquainted with those crosses and afflictions which befall others), Therefore they say unto God, depart from us, for we desire not the knowledge of thy Law. This do too many even among our selves; though with their tongues they dare not, yet with their hearts, and in their lives they speak as much; plainly manifesting to the world by their words and actions, what the thoughts of their hearts are; viz. That they do not desire to have any acquaintance with God, or his Word; to know his minde and will that they may do it. And thus are the things which belong unto their everlasting peace hid from their eies.

O most sad and deplorable condition! what hope can there be of such an one?The desperate contion of obstinate sinners. Upon this account our Saviour here looketh upon Ierusalems estate as most forlorn and desperate. She neither had, nor would see what belonged to her peace. So as through her wilful ignorance this was hid from her eies. And therefore let her now make account of what followeth; The daies shall come upon thee, when thine enemies shall cast a trench about thee, &c. And even such is the condition of all wilful [Page] and obstinate sinners, who shut out the light of Gods truth out of their hearts, will not give way to the admonitions, directions, convictions of the Word and Spirit, so as to be wrought upon by them, to be changed and reformed in their hearts and lives, let them make account that the like daies shall come upon them; daies of blacknesse and darknesse, daies of judgment and vengeance; it may be temporal, (which they have just cause to fear, continually hanging over their heads) however, eternal.

And O that now the terrour of the Lord might fall and take hold upon every one of you,An alarum to such. whose condition this is! that being awakened, you may be also perswaded to open your eies, to set open the doors and windows of your souls, to let in the Sun of righteousnesse, to let in that heavenly light which shineth forth unto you, that so the things which belong unto your peace, your eternal peace and happinesse, they may be no longer hid from your eies; which if they still be through your obstinacie and wilfulnesse (for other cause you can assign none), then take heed lest that God whose patience you have abused, and whose grace you have rejected, do in his most righteous judgment seal up your eies, passing an irrevocable sentence upon you, that seeing you will not see, therefore you shall not see, but that [Page] these things be now from henceforth for ever hid from your eies.

And so I am fallen upon the second Particular, 2 the second ground and cause of this blindnesse in Ierusalem.. The second cause of Jerusalems blindness, Gods righteous judgment. The things belonging to her peace were hid from her eies, as through her own wilful obstinacie, so also through Gods righteous judgment. And thus they were hid not onely for the present, but also for the future. [...], But now they are hid from thine eies;] That is, from henceforth; so as now thou shalt not see them, and that through the righteous judgment of God, hiding them from thee.

Thus it is,Obs. Daies of Grace have their dates. Days of grace have their dates. Mark it. This is the Observation which this passage naturally yieldeth us: Daies of Grace have their dates. Times and seasons, wherein the Grace and Mercie of GOD is offered and tendered to the Sons of men for their acceptance; they are limited, they have their terms and boundaries, beyond which they shall not extend. Hence is it that they are called by the name of Daies. If thou hadst known in this thy day]. Now a Day is a determined time. However there are Winter-daies and Summer-daies, some shorter, others longer, yet each is limited and measured by the motion of the Sun. And so are the Seasons of Grace which God vouchsafeth unto the Sons of men upon earth: though some are longer [Page] then others, yet all limited, all determined by God. What the Prophet Habakuk [...]aith of Prophetical Vision, Hab. 2. 3. The Vision is for an appointed time, the same may be said of these gracious dispensations, the offers and tenders of grace and mercie; they are for an appointed time. Daies of Grace have their dates, their limits.

1 So have both National and Personal daies 1. National daies, wherein God offers mercie to communities of men,Nationall days. these are limited. So it was we know with the old world, concerning which we may hear God declaring his purpose, Gen. 6. 3. My spirit shall not ever strive with man, for that he also is flesh, yet his dates shall be an hundred and twentie years. A long time God had striven with the men of that generation. He had so done, and that both outwardly and inwardly. Outwardly, as by his Works, so by his Word, which was preached to them by Noah, whom Saint Peter calleth, [...], a Preacher, or publisher of Righteousnesse; of the righteous judgments of God in case they should not repent, to which in the name of God he perswaded them. By him it was that Christ went and preached to the spirits in prison (as the same Apostle hath it) 1 Pet. 3. 19. This he did by the Ministerie of Noah, or some others, who were inspired by him; In and by them he preached to the men of that generation, who were then alive, but [Page] at this time, when Peter wrote that Epistle, dead, and their spirits, their souls (many of them) in the prison of Hell. And besides this Outward striving by his Word, he did also strive with them Inwardly by the inward motions and operations of his Spirit, pressing and urging their consciences to Reformation and Repentance. Thus he had striven with them, and that long, but he will not ever so do. My Spirit shall not ever strive with Man]. And thereupon hee limits them a time for their Repentance: The daies of Man shall be an hundred and twentie years]. Not that the time of man's life should not afterwards exceed that number of years, for we finde diverse after the Flood living much longer; but so long should their day of grace and mercie last. So long a time out of his gracious indulgence God would yet allow to that generation to bethink themselvs, to reform their hearts and lives in; which if once past and not improved for the end to which it was allotted them, then they must look for no more mercie, but a deluge of vengeance should sweep them off from the face of the earth. To this I might subjoin that of Nineveh, which had her fortie daies, and no more allowed unto her for the same end. Fortie daies and Nineveh shall be destroied, Ion. 3. 4. viz. except within that time they repented, which condition God reserved to himself. Thus there [Page] is a time appointed and determined by God, which though he do not declare to others, yet he hath set down with himself, how long hee will strive with a Nation, a people, how long he will wait for their Repentance; which time being past, then the date of mercie is out. So it was with Ierusalem here; she had had her Day, a day of grace, and that a long day; wherein she might have seen what belonged to her peace, but that day being now spent, Now these things are hid from her eies.

2 2. And as Nationall so Personall dayes. The times and seasons allotted unto particular persons,Personall days. for their accepting the offers of grace and mercie held forth unto them, these also are limited. So is not onely the Common and Generall day; The time of this life, beyond which the tenders of mercie do not extend. Now is the accepted time,The generall day, the time of this life.now is the day of salvation (saith the Apostle, 2 Cor. 6. 2. speaking (as he is conceived) of the time of this life). This is the day of grace. If this day be gone, mercy is gone. As for those who have here abused the patience and long sufferance of God, not considering that it should have led them to repentance; so fleighting the offers of Mercie, let them look for nothing but Justice hereafter. That rich Glutton who would not out of his abundance spare poor Lazarus a crum of bread, being in hell may call and crie for a drop of water to cool his [Page] tongue with, and yet go without it. The Sacrifices of Grace and Mercie are onely so long as this day of grace lasteth, during this life. If this be gone, then as the tree falleth (towards heaven or hell) so it lieth. Death closing up the eies of impenitent sinners, then are the things which belong to their peace, their happinesse, for ever hid from them.

But also Particular daies, Particular days. particular times and seasons, and that during this life. Certainly such times and seasons there are: As there are appointed times for all other occasions. To every thing there is a season, and a time to every pupose under heaven, (saith the Preacher) Eccl. 3. 1. So it is to things Natural; however to us they may be Casual, and in themselvs Contingent, or it may be Voluntarie, left to the will of man; yet they are all determined, as for other circumstances, so for the time, and that by God, who doth by his Providence order and limit them for their begining, duration, ending. And surely so it is in things supernatural; he who hath thus bounded and limited all other things upon earth, hath not left his own gracious dispensations sine die, at an uncertaintie; but hee hath also set down with himself a day, a time for them, beyond which they shall not extend; so as if that be expired, there is no more room for mercie. The truth of this we may see in those Rebellious murmurers amongst the Israelites. [Page] A long time God striveth with them. Fortie years long was I grieved with this generation (as the Psalmist hath it) Psal. 95. 10. All that time they tempted God, and proved him, and saw his works (as the Apostle goeth on) Heb. 3. 9. So long experience they had of the gracious presence of God in the midst amongst them, manifesting his power and mercie in delivering, protecting of them, and providing for them, yet they tempted and proved him, not believing what he had said unto them, nor yet so considering what he had done for them, as to trust in him, and rest upon his Providence. Thus did they err in their hearts, not knowing the waies of their God (as it there followeth, ver. 10.) Now herewith the Lord was (as well he might be) grieved, offended, provoked, yet bearing with them; but so hee would not ever do. Having born it so [...]tie years, then he will bear it no longer; [So I sware in my wrath, they shall not enter into my rest, ver. 11.] They should never come into the earthly Canaan, the land which he had promised unto Abraham as a resting place for his Posteritie. Which sentence was accordingly executed upon those murmurers, whose carkases fell in the wildernesse (as it followeth ver. 17.). None of them who came out of Egypt, from twentie years old and upward, entering into Canaan, save onely Caleb and Ioshua, (as you have it foretold Numb. 14. [Page]29, 30.). So was it with them as to the Earthly Canaan, and so shall it be with all obstinate and obdurate sinners as to the Heavenly Canaan, that eternal rest (whereof the earthly Cannaan was a Type): However God may strive with them for a time, and it may be a long time, yet there is a time when he will st [...]ive no more, but will passe a peremptorie sentence upon them, that they shall never enter into his rest; so shut [...]ing the door of mercie against them.

Which he doth,The door of mercy sometimes shut in this life. and that (as I said) often in this life. We know how it was with Esau, that profane Esau, so stigmatized and branded by the Apostle, Heb. 12. 16. for his so far undervaluing of that high privilege of his primogeniture, his Birthright, to which was annexed the Covenant, as to sell it for a morsel of meat, (or a mess of Pottage) when afterwards he came to make suit for it, he was rejected. So you have it in the verse following, ver. 17. For yee know (saith the Apostle) how that afterwards when he would have inherited the blessing, he was rejected; for he found no place for repentance, though he sought it carefully with tears. Thus however before he sleightly esteemed that privilege, yet being better advised, upon second thoughts, he seeketh it, & that earnestly, but all in vain, For he found no place for repentance; viz. in his Father Isaac, who had conferred that blessing upon his other [Page] Son Iacob; he could not with all his tears move him to repent of what he had done, so as to recall his grant, and confer the blessing upon him. Herein was he a Type of profane obstinate sinners, who sleight and despise the grace of God when it is offered and tendered unto them. Afterwards it may be, when God cometh to open their eies, to awaken their consciences, and to convince them of what they have done, and to discover to them the miserie of that state wherein they are, then they seek and crie for mercie, and yet go without it; the Decree then (as it were) falling in travel, and begining to bring forth (as the Prophet speaketh, Zeph. 2. 2.) the door of mercie is shut against them:

R. Which God doth (as I sayd) in his most just and righteous judgment; R. thereby vindicating the contempt of his grace and mercy: which is an attribute that God is tender of,The contempt of grace hereby vindicated. and will not indure to have [...]rampled upon. So as where that will not take place, Iustice shall▪ Hence is it that God shuts the door of mercie against those that have rejected i [...] when it was offered to them; refusing to hear them, who have refused to hear him. So wisdom sets it forth in that Text, which I willingly repeat, Prov. 1. 24. Because I have called and ye have refused, &c. Therefore I will also laugh at your Calamitie, I will mock when your fear cometh. [Page]When your fear cometh as desolation, and your destruction cometh as a whirlewinde, &c. Then shall they call upon me, but I will not answer, they shall seek me early, but shall not find me. ver. 28. 29. A just retaliation and requital, that whilest men shall let Iesus Christ stand at the doores of their hartes and knock (as he tells the Church of Laodicea that he did Rev. 3. 20) and yet not let him in, that he should shut the door against them, so as though they knock, yet they shall finde no audience, no enterance.

Obj. 1. But is not this directly contrary to the promise which our Saviour maketh, Obj. I. Mat. 7. 7, 8?The promise of opening to them that knock cleared. Where incouraging his Disciples to Pray, he bids them, Aske▪ and it shall be given you, seek and you shall finde, knock and it shall be opended unto you. For every one that asketh receiveth; and to him that knocketh it shall be opened.

A. 1. For Answer to this,Answ. 1. Take we notice (1) Who they are to whom our Saviour here speaketh,This promise made to believers. viz. to his Disciples, such as had received him, and believed on him. Now such indeed have the promise of audience and acceptance at all times. Being favorites of heaven they have alwaies free enterance to the Throne of grace, so as they may come thither at all times with confidence and boldness (as the Appostle exhorts them to do, Heb. 4. last); This being a [Page] privilege purchased for them by the blood of Christ (as the same Apostle sheweth, Heb. 10. 19.) But not so others. Not so rebellious and obstinate sinners. What have they to do to take the name of God into their mouthes, by invocating of him? seeing they are such as hate to be reformed. What have they to do to presse upon the throne of grace, who are despisers of it, and enemies to it.

A. But (Secondly) this Promise must be looked upon not as Absolute, Answ. 2. but as Conditional, God must be sought in due time. admitting of many restrictions and limitations. Among other, of time. They who would seek God so as he may be found, they must seek him timely, whilest he may be found. So the Prophet Isaiah directs the Iewes. Seek ye the Lord whilest he may be found. Isai. 55. 6. with which agrees that of the Psalmist, Psalm. 32. 6. For this shall every one pray unto thee, in a time when thou maiest be found: Tempore inveniendi, in a time of Finding. Clearly intimating, that there may be a time wherein God, though he be sought, yet will not be found. This is that he tells the Iews, Isai. 1. 15. When ye spread forth your hands, I will hide mine eyes from you, and when ye make many prayers, I will not hear. Not hear them when they pray; no, nor yet hear others praying for them. So the [Page] Lord telleth his Prophet Ieremiah, upon that account willing him to surcease his intercession, on their behalfe. Therefore pray not for this people, neither lift up crie, nor praier for them, neither make intercession to me, for I will not hear thee, Jer. 7. 16. And elsewhere he tells the Prophet Ezekiel concerning that Land, Though these three men, Noah, Daniel, and Iob were in it, they should deliver but their own souls, Ezek. 14. 14, 20. So irrevocable is the sentence which God somtimes passeth upon obstinate and rebellious sinners, such as have despised his grace and mercie, that all means used for the procuring and gaining his favour towards them, shall be ineffectual, and to no purpose.

Replic. True,Replic. it may be said,Repentance at all times findes mercie. so long as they continue in their sins, they can expect no other: but repenting and forsaking them, there is mercie to be found. So it there followeth, in that of Isaiah 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercie upon him; and to o [...]r God, for he will abundantly pardon. And the Lord giveth all sinners to know so much by his prophet Ezekiel, Chap. 18. 21. & 33. 14. which Tex [...]s for substance (though not in expresse tearms) speak what the former of them was cited [Page] for in our late publick Lyturgie, that At what time soever a sinner repenteth him of his sin, God will put away all his iniquities out of his rememberance.

A. True plentie of such promises wee meet withall,Answ. assuring mercie to repenting sinners;Repentance not promised to men at all times. but where is that promise that assures unto them Repentance when they will. Qui promisit poenitenti veniam, non promisit peccanti poenitentiam; He that hath promised pardon to the sinner whensoever he repenteth, hath not promised to give him grace to repent whensoever he will. Saint Paul speaking of the Repentance of men ill affected to the truthes and Ministers of Christ, he puts in a Peradventure about it, 2 Tim. 2. 25. If God peradventure will give them repentance. This is God's gift; and being so, it dependeth not upon Man's will, but His Will. And elsewhere hee tells us of an heart that cannot repent. So our former Translation (not amisse) renders that Text, Rom. 2. 5. where the Apostle speaking of, and to such as despise the riches of Gods goodnesse, not knowing that it should lead them to repentance, he saith that, After their hardnesse and impenitent heart, they treasure to themselvs wrath against the day of wrath, &c. [...], Cor resipiscere nesciens (as Beza translateth it) A heart that knoweth not how to repent, [Page] knoweth not how to go about this work. And elsewhere we read of some upon whom this doom is passed, That it is impossible for them to be renued again unto repentance, Heb. 6. 6. Such is the case of desperate and malicious Apostates, whom God in his just judgment giveth up unto impenitent hearts, that they cannot, at least shall not repent: Thus doth God in his just and righteous judgment. (as I said) somtimes with-hold his grace from those that have sleighted and rejected it when it was offered: Thenceforth hiding from their eies the things that belong unto their peace. That he doth this, and why he doth it, you have seen.

Q. But how doth he do it?Quest. A. Here I shall not dare to attempt to follow God too close,Answ. 1. in tracing of those paths of his,How God hideth from men the things belonging to their peace. which Saint Paul calleth, [...], viae impervestigabiles, Rom. 11. 33. How unsearchable are his judgments, and his waies past finding out▪ [...]y the former [Iudgments] (as Grotius distinguisheth them) understanding the Decrees of God, by the latter, the waies and means which he useth in the executing and bringing those decrees into act. Both are to humane understanding inscrutable and untraceable; fitter to bee admired and adored, then curiously pried into. Yet where God is [Page] pleased to hold forth a light unto us, wee may safely follow him, though it bee a far off. And so shall I at the present in opening this great mysterie to you, shewing you onely what is revealed, and so may safely be asserted concerning it. God hideth from the eies of men the things belonging to their peace.

1. By taking away the light, Answ. 1. withdrawing and with-holding the meanes of grace from them.By with-drawing the light. This is one thing which the Lord threatneth against this unfruitfull Vineyard, the people of the Iews, Isaiah 5. ver. 6. I will also command the cloudes, that they rain no rain upon it. That is, (as some safely, if not somewhat too curiously, expound it), the means of grace and salvation should not bee continued unto that people as formerly. He would be [...]eave them of their Prophets, take away their Teachers. Which accordingly he did; as may be collected from that Promise which the same Prophet maketh to the Church, Isaiah, 30. 20. Though the Lord give you the bread of adversitie, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers. So it had been with that people. Prophets had been very scarce among them. So much we may take notice of from that of the Psalmist, [Page]Psal. 74. 9. where the Church lying under a sad desolation, is brought in complaining; We see not our signes, there is no more any Prophet, neither is there a-mong us any that knoweth how long. They wanted their Seers (as the Prophets sometimes are called). And by this meanes were the things which belonged to their peace hid from their eyes.

And by a like means came they here to be hid from Ierusalems; Means of grace with-drawn from Jerusalem. by withdrawing those means of grace from them which formerly they had injoied. Christ himself being taken away, he also ordered his Apostles after a while to withdraw from them. So much is insinuated in that Parable of the Mariage feast, where the first guests that were invited, though sollicited by messenger after messenger, refusing to come, the servants are then ordered by the Master of the Feast to go into the High-waies, and Hedges, and By-lanes, and to bid new guests, as the Evangelists have it, Mat. 22. 9. Luke. 14. 21. 23. The meaning of the Parable seems to be obvious. This Marriage is the marriage betwixt Christ and his [Page] Church. The first invited guests were the Iews; to whom God sends his servants one after another; first the Prophets, then Iohn the Baptist, with the Apostles and Disciples of CHRIST, who perswaded them to come and receive Iesus Christ, and to have Communion with him: but they refusing, the Apostles, with their Successors, are afterwards sent to the Gentiles. Which accordingly, sometimes after our Saviours Ascension, came to passe. For however at the first, according to their Masters direction, they applied themselves onely to the Jewes, yet afterwards finding them unworthie, and being rejected by them, they shook off the dust of their feet against them, turning to the Gentiles. So Paul and Barnabas expresly tell them, Act. 13. 46. When they heard the Jewes contradicting them, and blaspheming their doctrine, Then they waxed bold (saith the Text) and said, It was necessarie that the Word of God should first have been spoken unto you; but seeing you put it from you, and judge your selves unworthie of eternal life, lo wee turn to the Gentiles, for so hath the Lord commanded us. Thus when [Page] men do abuse the light of the Gospel, Christ often removeth the Candlestick, (as hee threatens the Church of Ephesus, Revel. 2. 5.) taketh away that light, taketh away his Ministers and Ordinances, and so leaveth them in the darke, by which meanes the things belonging to their peace are hid from their eies, and that through the want of means.

2. But (Secondly) sometimes the 2 means are injoyed, but the Spirit is withheld, With-holding the Spirit. not accompanying, not going along with the meanes. Even as the Church complaineth Psal. 44. 9. that God did not go forth with her Armies. Her Armies went forth; but God did not go forth with them, as formerly, to direct, assist, blesse, and prosper them, to make them victorious. Thus God sometimes sends forth his Ministers, but hee doth not go forth with them; hee doth not accompany his Ordinances with his Spirit. This is that which the Prophet Isaiah complaineth of; hee lift up his voice like a trumpet, hee spared not to his dutie, But who hath believed our report, to whom is the arme of the Lord revealed, Isaiah, [Page] 53. 1. His Ministerie was for the most part ineffectual; few there were that were wrought upon by it, Hee had (as elswhere hee bemoans it, Isaiah 49. 4.) even laboured in vain, and spent his strength for nought: Now whence was this? Why God did not concurr with him by the efficacious work of his Spirit; hee did not put forth his power, reveal his Arme, hence was it that his indeavours became so ineffectual to the greatest part. And thus God is pleased sometimes to enervate his Ordinances, by withdrawing his presence from them. Even as it was in Ezekiels Vision, hee saw the Glorie of the God of Israel going up from the Cherub to the threshold of the house, Ezekiel 9. Verse 3. The Cherub stood still in his place, but the glorie was departed, God had withdrawn his presence from it. Thus Ordinances may bee continued, and yet the Spirit withdrawn, whereby they become ineffectual. So as though the light shine forth unto men, yet wanting that Spirit of Illumination which should open their eies, and let that light into their hearts, they still remain in the dark. So fared it with [Page] the Scribes and Pharisees; though the mysterie of Salvation was as clearly held forth unto them as unto others, yet whilest others saw it, it was hid from them. How so? Why this was God's work, to put a differencee betwixt the one and the other. So much our Saviour taketh notice of, and acknowledgeth, Matth. 11. 25. I thank thee Father, Lord of heaven and earth (or, I confesse unto thee, or, acknowledge before thee, [...]) because (or that) thou hast hid these things from the wise and prudent, and hast revealed them unto Babes. The same Word was preached by the same persons unto both, but it had not the same effect in both. To the simpler sort of persons, men and women of weak apprehensions, altogether unlearned and ignorant, very children in understanding, the mysteries of eternall Salvation were clearly revealed by the Ministerie of Christ and his Apostles; but not so to the wise and prudent, great and learned Clerks, men wise in their own and others opinions, as the Scribes and Pharisees were. To them were these things hid. Now whence was this? Why God [Page] did not co-operate with the Word as to them; hee did not work upon their mindes by his Spirit, by which means the Word became ineffectual unto them.

3 Again (in the Third place), God coucurreth in hiding these things from the eies of men,Blinding the eye and hardning the heart. not onely in Negative or Privative, but also after a sort in a Positive way. Not onely by not opening their eies and hearts, but by blinding and hardning them. So it was with this people, the people of the Iewes, as our Saviour also taketh notice of it, giving this as a reason why they did not believe, Iohn 12. 39, 40. Therefore they could not believe, (saith hee) because Isaias said again, He hath blinded their eies, and hardned their hearts, that they should not see with their eies, and understand with their hearts, and bee converted, and I should heal them. Thus dealt God with that people, justly punishing their wilful obstinacie, by giving them up unto a reprobate sence, to a spiritual blindnesse and obduracie. In as much as they had first blinded themselves, closing their own eies against the light [Their eies they have closed] (so [Page] Saint Matthew hath it, Matth, 13, 5. As also the Apostle, Act. 28. 27.) therefore God in his just judgment blindeth them. They blinded themselves first, they would not see, therefore God in his justice blindeth them, that they should not see: So giving them up to spiritual blindnesse; which (as that Apostle tells us) still resteth upon that people untill this day. I would not, brethren, that yee should bee ignorant, that blindnesse in part is happened to Israel, untill the fulnesse of the Gentiles be come in, Rom 11. 25. [...], Blindnesse, or Hardnesse (for the word signifieth both) is happened [in part], unto the greatest part, the generalitie of that Nation; insomuch that they do not, nay, till the time appointed be come, they shall not see the things which belong to their peace. This is the reason which the same Apostle giveth, why those of that Nation did not see what was so clearly held forth unto them in the preaching of the Gospel, 2. Cor. 3. 14. Their mindes were blinded, there was a veil upon their hearts (as the next ver. hath it). God hath given them up in his just judgment for their contempt of the [Page] means of grace to a fearful exceration and obduration, blinding their eies, and hardning their hearts. Thus the Lord is said to have done Pharaohs, Exod. 4. 21. And the like is said of Sihon King of Heshbon, that refused to let Israel passe by him, Deuteronom. 2. 30. The Lord thy God hardned his spirit, and made his heart obstinate, that he might deliver him into thy hand. This hee did, not onely by with-holding his grace from them, but by delivering them up unto the perversnesse of their own spirits, and to Satan, to bee acted by him unto their ruine and destruction. And after the like manner may God bee said to have hardned the hearts of this people, the people of the Iewes; not onely by with-holding his Spirit from them, but also giving them up unto their own hearts lusts (as the Psalmist) hath it, Psal. 81. 11, 12. My people would not hearken unto my voice, and Israel would none of mee, So I gave them up to their own hearts lusts; (or, as the margin readeth it, to the hardnesse of their hearts) and they walked in their own counsels), and [Page] to the power of Satan to bee acted by him, to bee blinded and hardned by him. Yea, even giving Commission to his Word to have such an accidental effect upon them; even as the Sun hath upon the Clay, to harden it. So much wee may learn from that Text of the Prophet Isaiah, cited by our Saviour, Isaiah 6. ver. 9, 10. Where the Lord giving him his Commission to go unto that people, hee bids him (or rather foretelleth him what hee should do) that hee should make their heart fat. Make thou the heart of this people fat, and make their ears heavie, and shut their eies, &c. Now how should hee do this? Why onely by preaching the Word to them. But what then, had the Word any such proper Operation of it self? Not so: neither had the Prophet any such intention in the preaching of it; but through their obstinate tempers it become so to them, an occasion of their further blinding and hardening. God in his just judgment suffering and ordering that his Word should have such a direfull effect [Page] upon them, as that they should grow worse and worse by it, untill they should attain to that height of impenitencie, as should bee irrecoverable. This it is, The Word will have it work, one way or other, beeing (as the Apostle saith) the savour of life, or of death, 2 Corinth. 2, 16. Where it doth not open and clear the eye, it will close and blinde it: Where it doth not soften the heart, it will harden it. And in this way, and by this means doth God in his most righteous Judgment, hide from the eyes of men the things which belong to their peace, which they have refused to see.

To these I might adde,Sending false teachers. his sending of False Teachers among them; such as those the Prophet Ieremie speaketh of, who cried unto the people, Peace, Peace, where there was no peace, Jeremiah 6, 14. So lulling them asleep in carnall securitie, that they shall not see what belongs to their peace in truth.

[Page] As also his sending of strong delusions, Strong delusions. that men should believe a lie, because they have not received a love of the truth (as the Apostle hath it, 2 Thes. 2. 11. Sending a Spirit of Errour, a lying spirit to them, such as that was which seduced Ahab, to his destruction, 2 King. 2. 22. These and many other wayes God hath to carry on this his most just and righteous design. But herein I shall follow him no further. That which hath been spoken may be sufficient for doctrinal Confirmation and Illustration. What now remaines is Application.

Where (in the first place) set me design you to make a stand a little,Applic. and look upon this Nation wherein we live as our Saviour did here upon this City Ierusalem, Application to the Nation in general. and see whether there be any just cause to do what he did, to weep over it, mourn over it upon any such account. Touching which let me first declare for my self that not having my Saviours eyes, a prophetical eye as he had: I dare not pronounce the like sentence upon this, that he doth upon that, viz. that the things which belong unto Englands peace are now hid from her eyes. No, as my prayers have been and shall be, so my hopes yet are to the contrary; that God will yet be merciful to this Nation; and I want not some grounds to bottom these hopes upon. But yet let me shew you what two just causes of fear may be apprehended,Her sad prognosticks; paralelled with Jerusalems. that God hath a sad controversie with it. In the declaring whereof I shall (as far as I may) parallel it with this City [Page] of Ierusalem; which I shall do altogether upon a Religious account, not medling at all with the Civil of these sad prognosticks I might reckon up diverse. But I shall content my self to single out some of those which are most obvious.

1 Among which let the first and principal be, our not seeing the thing which belonged to our peace in our day. Not seeing what belonged to peace in his day. Where I shall not do (what happily with too much evidence of truth I might), descend to those particular times and seasons wherein mercy hath been held forth and offered unto this Nation, in a more signal and remarkable manner. Surely such Criticall daies England hath had, and some of them within our mememorie, seasons and opportunities, which had they been laid hold of, and improved as they might, how happy might she have been? I shall content my self with generalities. Onely taking notice of that long day of grace and mercy which this Nation hath had; during which the light of the Gospel hath shone forth to it, and that in so clear and glorious a manner as (I suppose without flatterie I may speak it) it hath not done to any other nation under heaven. Now, have we in this our day known the things which belonged to our peace? Hath Christ and his Gospell found that intertainment among the generality which he expected, and it deserved? The Generalitie (I say) True it is, some there have been, and at this day are, who have sincerely imbraced both; And so there were in Jerusalem, [Page] some that cryed Hosanna to the Sonne of David, Hosanna in the highest, Matth. 21. 9, 15. But how is it with the greatest part? do not they yet love darknesse, rather then light? setting light, by the light of the Gospel, and the Ministery thereof; even Gadarene like preferring their swine before Iesus Christ. A charge, wherein I wish there were not too much truth, Such sleight and slender entertainment hath the Gospell, with the faithful messengers thereof, found among the greatest part of this Nation. A sad prognostick.

Specially if it be considered to what a height this disaffection is at this day improved,Disaffection to the persons and Calling of Ministers a sad prognostick. and risen even to the disclaiming and crying down of the Ministery it self. So is it with some, and not a few. They are growen disaffected, not onely to the persons of Ministers, but even to their function and calling, disclaiming that as Antichristian. Thus are the feet of them who bring glad tidings of peace, which sometimes were, and in themselves are beautifull, now become in the eyes of many black and deformed. A sad symptome. So it was in Jerusalem, of which we read, 2 Chr. 36. 16. The Lord God of their fathers sent to them by his Messengers rising up betimes, and sending them, because he had compassion on his people, on his dwelling place; But they mocked the Messengers of God, and despised his words, and misused his Prophets, untill the wrath of the Lord rose against his people, till there was no remedy, (no [Page] Healing.) This made their disease incurable, and the wrath of God implacable. When sickmen being distracted, shall flye in the faces of their Physitians, and there be none to bind them, what hope of Cure can there be? This was Jerusalems case, as the Parable sets it forth, Matth. 21. 33. God the great Householder, having planted a Vineyard, (the Jewish Church) and let it forth to Husbandmen, (so the Priests) he sends his servants, some after other, to receive the fruites thereof, (his Prophets former and latter, to require that people to bring forth fruits meet for repentance) but they beat one, and killed another, and stoned another, (so did they use the Prophets) Hereupon he sendeth his sonne (Christ himself) who met with the like usage. Now what followeth hereupon? That you may hear first from the mouthes of the Jews themselves, to whom our Saviour here propoundeth this Parable, making them judges in the cause, that so he might cōdemn them out of their own mouthes, They say unto him he will miserably destroy these wicked men, and will let out his vineyard to other husbandmen, which shall render him the fruites in their season, v. 41. which afterwards you find explained and applyed by our Saviour to themselves, v. 43. Therefore I say unto you the Kingdome of God shall be taken from you, and given to a Nation bringing forth the fruit thereof. When the Ministers of God come to meet with such intertainment, and that for doing their office, it is a sad presage that the Kingdome of [Page] God, the Gospel shall not long continue there, and that Judgment is not far from such a people. Upon this account our Saviour looketh upon Jerusalems condition as desperate. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee; How often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not. Behold your house is left unto you desolate. Matthew 23. 37, 38. Here is a first Prognostick and that a sad one.

Secondly. Let a second be that which I have 2 named and touched upon already.Gods withdrawing the l [...]ght, by putting out the Candles. Gods withdrawing the light, by putting out the Candles, I mean taking away his Ministers, who are said to be the light of the world. Thus was it done to Ierusalem. And whether this be in any degree applicable to this Nation or no, I shall leave it to those who are privie to the present state of it, to judge. Of late how many able and faithfull Ministers taken away? Now when a Prince begins to call away his Ambassadours, it is ordinarily looked upon as a Passing-bell to the peace of that Nation.

Repl. But howsoever (it may be said) some be by Providence taken away, yet others by the like providence are substituted in their roomes.

A. True it may be in some places,Many places destitute of true Gospel Ministers. but not so in all. Some Candlesticks there are at this day, (and I suppose not a few,) destitute of Candles; [Page] not well knowing where to find a supply.

Again, as for those which are thus substituted by the providence of God, are they also all substituted by his Ordinance? Are there not some (and not a few) Ambassadours without their commission? men running before they are sent; not called nor impowred to do any Ministeriall act, which yet (Vzziah like) they attempt to do; that not onely to preach, (which the Apostle will tell us none can do except they be sent, Rom. 10. 15. speak they may, but not Preach, which is an act of office) but also (some of them) to administer the Seales, the Sacraments. And by this means the Church in many places cometh to be deprived of an Ordinance, upon which all other publick Ordinances have a dependance; I mean of a true Gospell Ministerie, with which Iesus Christ hath promised his special countenance.

Thirdly. To this add (in the third place) that 3 where means are continued, yet is not the Spirit withdrawen? The Spirit with drawen from the means. So was it with Ierusalem; they injoyed Ordinances, but there was no life in them; the Glorie of the Lord was gone up from the Cherub. And is it not so in many parts of this Nation at this day. Ordinances remain, but is not the glorie of the Lord departed from them? where is that life, where is that power, which heretofore appeared in them? God hath yet his Armies of Prophets, many faithfull and powerfull Ministers, who may be looked upon as the Chariots and Horsemen of Israel, but he doth not [Page] go forth with these his Armies as formerly, giving such successe unto the labours of his servants as heretofore he hath done. How is it that in many places where the word is purely and powerfully preached, there are such thin Auditories as there are (specially upon the week daies) in comparison of what they have been, some refusing to come, not willing to lend an eare to any but their own; others neglecting to come out of an irreligious prophanesse: and among those that do come, yet how few constant conscionable attendants upon this Ordinance? A plain evidence that this ordinance hath lost much of that respect, as also of that power that sometimes it hath had.

And what I say of the word, I may also apply it to the Sacrament, the Sacrament of the Lords Supper. Which though held forth in the purest and most comfortable way of Administration, according to Christs Institution, & the Churches primitive practise, yet how is it by many fleighted and neglected? So as those who heretofore were wont to come (as it now seemeth) for fear or fashion, being now left to themselves, will not come for love. The feast is prepared, and the Guests invited, but they find some excuse or other to keep them away. A thing which I wish there were not too just cause to complain of even in this place. Now surely, among other, this is also a sad token.

4. To which let me add those other which I 4 have also made mention of.The eyes of many blinded. Gods blinding the [Page]Eyes, and hardning the hearts of many, sending so many false Teachers, with strong and strange delusions amongst us, giving up many to the believing of them. All sadly remarkable in this Nation at this day; I think never more in any. And what may we conceive these to portend? Surely, sad Omens they are; giving us too just cause to fear, lest God should be about to depart, to take away his Kingdom, his Gospel from us, which meeteth not only with such sleightings, but such affronts and oppositions as it doth.

5 5. To which let me yet subjoyn, that which bodes as ill as any of the former;Judgments not profited by. our not profiting by Iudgments, but rather being made worse by them. This is that which the Lord complaines of against Israel, Isai. 1. 5. why should ye be stricken any more, ye will revolt more and more. Gods judgments had a contrary effect upon them to what they were intended. He corrected them for their amendment, thereby to bring them home to himself, but they took occasion thereby to go further away from him; so as his Corrections were in vain to them, (as elswhere he complains) Ier. 2. 30. In vaine have I smitten your children, they received no correction.] viz. so as to be bettered by it, but rather waxed worse & worse. And would to God that this did not lie as too just a charge against this sad Land and Nation wherein we live! That God hath stricken us, I suppose there are few but are in some kinde or other sensible. But [Page] what effect have these Rods, these Judgments had upon us? Are we better by them? Are we thereby reclaimed, reformed, brought home to God? Are we made the more humble, the more careful, the more watchful, the more fruitful? O that these effects were to be found amongst us, But is it not clean contrary? Are we not grown more proud (a sin I think never so visible in this Nation as at this day) more remiss, more loose, more barren and unfruitful then ever? And if so, what just cause have we to fear lest the Lord in his most righteous judgment do unto us, as there he threatens unto Israel; give us over, striving no longer with us, but leaving us to our selves, letting us alone (as elswhere he threatens unto Ephraim, Hos. 4. 17.) to go on in our sinful provocations, until there be no remedy.

These are some of those grounds upon which we may build our too just fears. To which I might yet have added some other. But I forbear any further charge: Coming rather to enquire,

Q. What shall we now do for the Land of our Nativity?What to be done for this Nation.

A. 1. Do what our Saviour here doth for Ierusalem; Mourn over it, weep over it, Mourn over it. with 1 compassionate and affectionate tears, laying to heart the sad state and condition thereof. This doth he, knowing how it was with that City, that the things belonging to her peace were now hid from her. And this do we over England, [Page] fearing lest it should be so with it.

2. But tears alone will not help. When 2 Ioshuah was fallen upon his face,Take away the Action by feeling a National Reformation. mourning for the discomfiture which had happened unto Israel, Iosh. 7. 10. the Lord takes him up with these words, Get thee up wherefore lyest thou upon thy face? Intimating unto him, that it was not his humbling and afflicting himself, without somewhat else, that would heal that breach, which Israels sinne, their violating and transgressing the Covenant of their God, had made upon them (as it followeth in the next verse.) There must be some other course taken for the reconciling of them unto God, and making their peace with him. And what was that? Why the people must be sanctified, and the Accursed thing must be taken from among them, (as the 13. verse hath it.) And O that England might take the like course? It is not all our falling upon our faces before the Lord, all our daies of publick Humiliation (though that be a sacrifice acceptable unto God) that will serve to appease his wrath, and to procure his favour; that alone will not do it, unlesse also the people be sanctified, and the Accursed thing removed from among us. This then let every of us in our several places, indeavour. Beginning first with our selves. Every one searching and trying our own waies, that we may find out the Action in our own hearts and lives, our own personal sinns. Which having found out, now take them away, putting away the evill of our doings from before the eyes of our God by serious [Page] and unfeined repentance and reformation; renewing our Covenant with our God, cleaving unto him with full purpose of heart. Then indeavour we the like for others; every of us in our places (as I said,) Magistrates in their places, Ministers in theirs, Masters of families in theirs, private Christians in theirs contributing what we may towards a reall and National Reformation; that so the Accursed thing, even all kind of wrath, provoking abominatious, may be taken away from the midst of us, and that we may be a people sanctified, dedicated and consecrated unto the Lord.

So doing,God not willing to cast off a people in Covenant▪ now know we for our Comfort, that we have to deal with a God gracious and mercifull, slow to anger, and of great kindnesse, ready to repent of what ever evill he intendeth against a people; Especially his own people; not willing to reject and cast off a people that are in Covenant with him. So much he expressed to this people, the people of the Iewes before the Captivity, by making so many removes before his final departure from them, so the Prophet Ezekiel saw it in his Visions; in which the glory of the Lord removed not lesse then five several times before it took its leave; First, from the Cherub to the threshold of the house (the Temple) Ezek. 9. 3. 2. It removed higher standing over the door; cap. 10. 4. 3. From the threshold it returned and stood over the Cherubins, which were mounted up from the Earth as ready to take their flight, v. 18, 19. 4. From thence to the [Page] midst of the City, and 5ly. From thence to the Mountain on the East side of the City, the Mount of Olives, Cap. 11. v. 23. Now what did these frequent removes import? Surely a great unwillingnesse in God to depart from that people. And so it is, so long as there is any remedy; God is not willing to forsake a people, whom once he hath taken into Covenant with himself. So much we may hear him passionately, declaring concerning Israel, Hos. 11. 7, 8. My people (saith he) are bent to back sliding from me, (So was Israel, yet mark what followes.) How shall I give thee up O Ephraim? how shall I deliver thee O Israel? How shall I make thee as Admah? how shall I set thee as Zeboim? Myne heart is turned within me, my repentings are kindled together.] So loath is God (as it were) to cast off a people whom once he hath struck a Covenant with, if there be any hope of teturning unto him, and demeaning themselves as becommeth his people. And who knoweth what his thoughts may yet be towards this sinful and most unworthy Nation? Onely turn we unto him with all our hearts and soules. And then (as the Prophet Ioel goeth on, Ioel 2. 14.) Who knoweth if he will return, and leave a blessing behind him?

And thus have I done with the first branch of the Application, Application in particular. as is directed to the Nation in general. Come we in the next place to bring it nearer home, applying it to every of our selves in particular.

[Page] And this I shall do (in the first place) by way of Terrour to some.Vse. 1. Terrour to obstinate and obdurate sinners. Is it so, that daies of grace have their dates? what terrour may this strike into the hearts of all obstinate and obdurate sinners? of which kind. I wish there were none before me this day;) Despisers of Grace; such as have had their Day, their day of grace and mercy, wherein God hath shewen unto them the things belonging to their peace; but they have not known them, they would not know them; they have done what the Iewes did, stopped their eares, closed their eies, hardned their hearts, refusing to hearken to the counsel which Wisedome gave them, to hearken to Iesus Christ speaking to them in and by his Ministers, not regarding the counsel which the word held forth to them, sleighting those offers of grace and mercie, tendred to them in the Gospell upon their receiving of Christ, but still going on in their wonted Rebellions. Now to all such be it spoken, how do you know but that the date of your day may be out? the time of grace and mercy may be past, and the dreadful doom passed upon you in heaven, which our Saviour here denounceth against Ierusalem upon earth, that, Now the things belonging to your peace are hid from your eyes; so as you shall never see what you have refused to see. Certainly so it hath been with some others. And why not so with you for ought that you, or others know? How ever, a just and righteous thing it is with God God that it should be so; that seeing you have [Page] closed your eyes, and would not see, that he should seal them, so as you should not see. And if so, how deplorable, how miserable is your condition? So we loook upon a poor blind man whose bodily eyes are put out, past hope of ever recovering his sight again. What is it then to have the eye of the soul blinded? So as it shall never see, never se what belongeth to its peace & hapines, but is shut up under an everlasting darkness. Miserable and deplorable is the condition of every such a soul, in as much as it is now desperate, helplesse, hopelesse. So is it with a person upon whom this doom is once passed. Now he may call and cry for mercy, with Esau seeking blessing with tears, but all in vain. Neither his own, nor yet the prayers of any other shall be available on his behalf. Though Noah, Iob, and Daniel, the chiefest favourites of heaven, should undertake to intercede for such a one, yet shall they not be able to procure a revocation and reversement of that sentence which is past upon him. Such was Sauls case upon whom Samuel denounceth that irrevocable sentence from the Lord, 1 Sam. 15. 26. Thou hast rejected the word of the Lord, and the Lord hath rejected thee. A sentence not to be reversed. So he tels him, v. 29▪ Also the strength of Israel will not lye, nor repent, for he is not as man that he should repent. No, though Saul himself sought God, by confessing and bewailing of his sinne (as he doth, v. 24.) begging pardon for it, desiring Samuel to go along with him that he might worship God, (as it [Page] followeth, v, 25.) which accordingly he did (v. 31) Yet would not all this avail. No nor yet though Samuel was an intercessour for him, praying, and mourning for him (as we find him, v. last.) So irreversible was that sentence which the Lord had passed upon Saul, that what ever he did, or Samuel could do, all could not change the purpose of God concerning him. Rejected he was for his Rebellion, and rejected he should be.

O fear and tremble you obstinate and rebellious sinners, who stand guilty of the same sin, that is charged upon him, of rejecting the word of the Lord, not hearkning to his voice, not yeilding obedience to his Commands, but doing what is good in your own eies, fear ye and tremble (I say) least the Lord should have passed or should passe the like sentence upon you; which if once done, I and others may do for you what Samuel there did for Saul, mourn for you, but cannot help you.

Obj. But what,Whether Gods decrees be so absolute as not to be reversed. is Gods decree so absolute and peremptory concerning any particular person here upon earth, that what ever means shall be used by themselves, or others for them, shall not be able to reverse it? It was not so with that barren Figtree in the Gospel, upon which the owner had passed his doom, that it should be cut down, giving order to the dresser of his vineyard that he should execute what he had decreed, Cut it down, why cumbreth it the ground? Yet notwithstanding at that his servants request [Page] it was reprived, and spared one year longer, Luk. 13. 7, 8, 9.

A. True, thus God is pleased to deal sometimes with some; to exercise great long sufferance and forbearance towards them:Gods dealing not alike with all. Yea sometimes reverting the sentence which is past upon them. Thence it is that he is said sometimes to Repent of what he hath done, or intended to do.Sometimes he is said to Repent. So he did concerning the Ninevites, which Ionah supecting, taketh up as his excuse for his not going to the City according to Gods direction, to denounce that sentence against them, but rather fleeing to Tarshish, Jon. 4. 2. Therefore (saith he) I fled before unto Tarshish, for I knew that thou art a gracious God, slow to anger, and of great kindnesse, and repentest thee of the evill; the evil intended and threatned, which accordingly he did, reversing that sentence which was passed upon them. And the like he did to Israel, at Moses's intercession, the Lord repented of the evil which he thought to do unto his people, Exod 32. 14. But it will not hence follow,But not alwaies. that because God dealeth thus with some therefore he will do so to all. However that Figtree was spared for a year, yet the other Figtree which we read of was not spared an hour▪ So the Storie tels you, Matth. 21. 19. Iesus passing by the way and espying a figtree or which he found no fruit, however (as St. Mark notes it, Mark 11. 13.) the time of Figs was not yet, yet he presently blasteth it, passing that doom upon it, let no fruit grow on thee hence forward[Page]for ever. which sentence was accordingly executed, and that forthwith. So it followeth, And presently the figtree withered away. Thus though God may for time spare some, and seem to repent of what he hath threatened concerning them, yet as he will not ever do so to any so neither will he doe so to all. He that spa [...]ed, Israel at that time, yet afterwards sware in his wrath that they should not enter into his rest. And he who spared Aaron at Moses request, when he was angrie with him to have destroyed him (as you have it, Deut. 9. 20.) would not spare Korah, and his Companie of whom you reade Numb. 16. Upon their Rebellion against Moses and Aaron there was a suddain and dreadful execution done upon them, The ground clave a sunder that was under them; And the earth opened her mouth, and swallowed them up, &c. So as They went alive into the pit v. 31. 32. 33. And so for those others who at the same time usurped the Priests Office, taking upon them to offer Incense presently, There came out a fire from the Lord and consumed them; v. 35: As it was also with the Sonnes of Aaron, Nadab and Abihu▪ they daring to offer strange fire before the Lord, presently there went out a strange fire from the Lord and confounded them, Lev. 10. 1. 2. Thus however God belong suffering towards some, yet not so to all. And however he doth (as it were) repent over some, yet not over all. Cain, Esau [...] and Saul could finde no place for such repentance. And what knowest thou who takest [Page] up this plea but that this may be thy case? thy lot?

Obj. why,whereupon mans repentance, God will alwaies repent. but hath not God ingaged himselfe to doe the like to all that shall repent and turne to him? This is that which Ieremie assures the Princes and all the people of Israel. Ier. 26. 13. Amend your waies, and your doings, and obey the voice of the Lord your God, and the Lord will repent him of the evill which he hath pronounced against you. And what he promised them, he likewise assureth unto others, all others in the like case: Cap. 18. 7, 8 Where the promise is indefinite, At what instant I shal speak concerning a Nation, and concerning a Kingdome, to pluck up, and to pull down and destroy it, If that Nation against whome I have pronounced turn from their evill, I will repent of the evill which I thought to do unto them. If they repent of the evill of sin, he will repent of the evil of punishment, And if it be thus with a Nation; why not with particular persons?

A: To this I answere as before.Repentance not in mans power. True, it is so, vpon mans repentance God will also repent. But how knowst thou (as before I sayd) whether ever God will give thee that grace or space to repent? How knowest thou but that in his just judgment he either already hath, or suddainly may give thee up to that impenitent heart, that shall not, that cannot repent; Not repent truely and sincerely, Possibly in an hypocriticall or Legall way thou maist; So did Cain, so did Esau, so did Saul, so did Iudas; being sensible [Page] of what they had brought upon themselves, they bewailed their condition, yet were far from true repentance. Theire countenance was changed, (as it is said of Cain Gen. 4. 5. his countenance fell) but not their hearts. And so may it be with thee. True Repentance, Repentance unto life and salvation is Gods gift, which he bestoweth freely upon whome he will, and when he will. And being so, he may justly deny it, which hold it from those, who have sleighted and dispised his grace, when it was offered and held forth to them. To all such this doctrine upon this account speakes abundance of terrour.Vse. 2

Which let it serve (in the next place) as a Needle to draw in a thread after it,Take heed of receiving the grace of God in vaine; by hardning the heart against it. making way for, and now letting in a word of Advise and Counsell, and that to all that are here this day before the Lord. Take you heede that you doe not receive the grace of g [...]d in vaine. This is Paules Obtestation to his Corinthians 2. Cor. 6. 1. Wee then as workers together with God, beseech you also that you receive not the grace of God in vaine. And let it now be mine to you, all and every of you, who heare me this day. I, as a poore Minister of Christ, working together with him as his unworthy Instrument, exhort and beseech you that you receive not the grace of God in vain, this Gospel grace, the offer of grace & mercy held forth ūto you in the Ministerie of the word; see that you do not receive it in vaine, by onely giving it the hearing, and so letting it dye and perish in the eare, not having any such affect in, and upon you, [Page] as is intended by it, viz. to bring you home unto God and Jesus Christ, to receive and embrace him as your Saviour and Lord, to beleive on him, to submit unto him. This is the end of all our preaching, thus to some this good seede (as the doctrine of truth is called Math. 13. 24.) the seede of the word▪ for the begetting of faith and obedience in the hearts of those that hear us. Now see you to it, that this seede doe not fall, like that in the Parable, which fell by the high way side, Math. 13. 4. where the ground being hardned by the feere of the Passengers, the seede cannot enter, but lyeth above ground, and so is sowen in vaine, being spilt and lost. Take heede that the word be not so spilt upon any of you; that your hearts be not hardened against it, that you should not receive it into them. This is that which the Apostle presseth upon his Hebrewes, Heb. 3. 7. 8 wherefore as the Holy-ghost saith. Today if ye will heare his voice, harden not your hearts▪ And let me press the same upon you. Today if you will heare the voice of the Sonne of man the voice of Jesus Christ, so heare it as that you may live, doe not harden your hearts, doe not oppose, doe not resist the call of God, by shutting the word out of your hearts. This did the Israelites in the wildernesse. When God spake unto them by his servant Moses, they hardened their hearts, not regarding what was sayd to them. But what was the issue? Hereby they exceedingly provoked God against them. This was a day of Provocation, as the Apostle [Page] there calleth it. Harden not your hearts, as in the Provocation, &c. [...] Such was that day of Temptation in the wilderness, the time where in the Israelites tempted their God, by not hearkning to his voice, it was a day of Exacerbation, and Exasperation. So it was not onely to Moses, betwixt whome and the people there was a sharpe contention, (as we find it Exod. 17. 2.) But also unto God, who by that their not harkning to his voice was exceedingly greived (as it there followeth Heb. 3. 10,) yea so provoked and exasperated▪ that he sware in his wrath that they should never enter into his rest. v. 11. Now take you heede that it be not so with you, that you doe not thus provoke God by hardning your hearts, not receiving his word, not imbracing his Gospel. Which if you shall doe, know that this will be a greater Provocation then that of theirs was, So much you may learne from the Apostle, Heb. 12. 25. Where upon this ground he exhorteth his Hebrewes to give eare to the Gospel. See (saith he) that ye refuse not him that speaketh, (viz. Christ speaketh to you his word,) For if they escaped not who refused him that spake on earth, (the Israelites who hearkened not unto Moses) much more shall not we escape, if we turn from him that speaketh from heaven; viz, from Iesus Christ who came from heaven, and now speakes in and by his Gospel Ministeries. And upon the same ground let me perswade you. Take you heede how any of you turne away from [Page] Iesus Christ thus speaking unto you; turn away your eares, turn away your hearts, so as not to receive, not to imbrace the doctrine of the Gospel held forth unto you. This if you shall do, how know you but that God may justly retaliate, and requite this contempt of yours, by turning away his face from you, for ever hiding from your eyes the things which belong unto your peace?

Which that he may not do,Offers of grace to be presently accepted. Know you these things: And that Now, in this your day. Now whilest it is called to day (as the Apostle there hath it, Heb. 3. 13.) imbracing the present time; Not putting off this work till the Morrow. It is the Wisemans Councel, Prov. 27. 1. Boast not thy self of to morrow, for thou knowest not what a day may bring forth. And St. Iames speaking to men, who lay out their businesse, what they will do such a day, and such a year, not considering what crosse providence may happen, Go too now (saith he) Ye that say, to day, and to morrow, we will go into such a City, and continue there a year, and buy and sell, and get gain, whereas ye know not what shall be to morrow. N [...]mo la [...] Diivos habut faventes, Crastini m ut possit sibi polli [...] senec. Such is the uncertainty of mans life, that no man can assure unto himself the succeeding day. And therefore now, whilest it is called to day, now harden not your hearts. Novv that God is pleased to knock at the doores of your hearts, to call upon you in, and by the Ministerie of his word, do not send him away as Foelix did Paul, with a complement, that you will hear him again another [Page] time. What know you whether ever he will vouchsafe to speak unto you again, so much as to your eares? Probably here are some present before the Lord at this time, who shall never hear him speak unto them again after this manner; not speaking to their eares in the Ministery of his word. But if he do, hovv knovv you whether ever he vvill knock at the dores of your hearts by his spirit again? And therefore novv hear and hearken, and set open those everlasting dores, the dores of your hearts, that the King of glorie, the Lord Jesus may enter in, and take a full possession of them, henceforth to rule and reign in you, and that for ever.

Obj. But what need such haste? May not old age be soon enough? Do we not read of some who came into the Vineyard at the eleventh hour, Some called at the eleventh hour. the last hour of the day, and yet received their pennie as well as those that came in at the sixth, or third, or first houre? Matthew 20. 6.

A. True, there were so; But who were they? Such as had not been called before.Such as had not been called before. That is their excuse, when they were questioned by the Lord of the vineyard, why they stood all the day idle, They say unto him, because no man hath hired us. v. 7. And so it may be with those who either have wanted the means of salvation; or else have had no such workings upon their hearts at to awaken them; and convince them. Possibly God may have mercie upon them, (as he had upon that penitent thief upon the Crosse,) calling [Page] them home at the last houre of the day, in their old age. But let not others promise to themselves the like indulgence. Those who were brought into the vineyard at the eleventh hour were none of those that had been called at the first, third or sixt houre, but such as had not been hired before. What ever may happen to others who have not enjoyed the means of grace, or have not been acquainted with the Motions of the Spirit of God, It is not for you who have injoyed the former, and have been acquainted with the latter, and yet withstand both, to promise the like unto your selves. No, you that have rejected the call of God again and again, in your Childhood, Youth, Manhood, you have no ground to hope that God should come unto you, and bring you home to himself in your old age; but you may rather fear that if he do not cut you off before, he should then hide from your eyes those things, which formerly you have refused to know.

Obj. But is there not still hope so long as there is life?The day of grace and life, how said to be of equal extent, how not. And is not the day of life, and the day of grace, of an equal latitude and extent? Doth not the Apostle say, Now is the Accepted time, now is the day of salvation? meaning the time of this life; 2 Cor. 6. 2. doth not the one last as long as the other?

A. Yes, in some sense they may be said so to do. And these two may be looked on as of an equal extent.

1. Because the one is the utmost limit of the [Page] other; The day of grace is bounded by the day of life, not extending beyond it. When the one is ended, the other is ended also.

2. As to others, they are so to judg of it. Not being of Gods counsel, not acquainted with his secret decrees; they are to hope well of others so long as they live: Not shutting the door of mercie against any while they are here. So long, as private Christians both may and ought to pray for them, so the Ministers of Christ are to hold forth the tenders of grace and mercie to them upon Gospell tearmes.

3. And (3ly.) as to themselves, so long as they live they stand obliged to accept of these offers, which still refusing to do, their sin is therby aggravated, and heightned through that continued contempt.

4. But yet (in the 4th. place) If we speak of Gods secret decree and purpose, questionlesse the day of grace may determine unto a man before the day of his life. So it did there to Ierusalem. She still liveth and flourisheth for a time; Her day of prosperity was yet continued but her day of grace was now at an end. Now are these things hid from thine eyes. And questionlesse so may it be with some particular persons, whom God in his just judgment hath given up to final impenitence, so delivering them up unto Satan and themselves, as that from thenceforth they never shall know the things belonging to their peace.

[Page] Obj. But what then (may some say,)The doubtful supposal of a despairing sinner answered and satisfied. may not this be our case? And if so, then it is in vain for us to strive, to seek for what is not to be found, to knock at that door which is shut uppon us as it shall not be opened.

A. In answer to this I shall deal as tenderly as I may; so as I may not discourage or dishearten any soul that intertaines but a thought of returning, and coming in unto God; that begins so much as to cast a glance heaven-ward. Wherein I shall do no other then what the Lord Jesus himself doth, of whom it was prophecied that he should not quench the smoaking flax▪ Matth. 12. 20. Such was and is the gracious lenity and clemency of the Lord Jesus in his dealing with poor sinners, in whom there are as yet onely some weak desires after grace, some slender beginnings of conversion and faith. And so shall I deal with all such.

1. Willing them (in the first place) to take notice what is their Rule to walk by.Gods revealed will the onely Rule to walk by. Not the secret but the revealed will of God. Secret things belong unto the Lord, but those things which are revealed, to us and to our children for ever, Deut. 29. 29. This is that which we are to look at, and take notice of. And therefore let not any upon this account disquiet and trouble their own soules with such anxious disquisitions, as neither they, nor any other for them, whether man or Angel, is able to resolve. But apply themselves to the use of means. This will men do as concerning their temporall estates. They neover [Page] stand prying into Gods decree, to enquire what portion in his secret purpose he hath layed out for them, but they set about the work of their calling, applying themselves to the use of means. And so do you touching your spirituall and eternall estates. Stand not to enquire how God hath disposed of you in his secret purpose; but go about the work of your general calling, apply your selves to the use of such means as God hath appointed to bring you home to himself by, so waiting upon his good will and pleasure. This is that which the Lord requires you to do. And therefore in obedience to his command, do it, with that Poor impotent person (Iohn 5.) lying at the pool, untill the Angell shall come down and stir the waters; attending upon Ordinances, untill God by his spirit concurring with them shall please to work effectually by them, inclining your hearts to look towards himself; giving you a sight and sense of your own sinfulnesse and miserie; making you to see and feel the need you have of Jesus Christ, and heginning to draw your hearts towards him. Which when you find, let this be a comfortable evidence unto you that your day is not yet past.

Onely be not you now wanting to this grace of God,The motions of the Spirit to be intertained. in giving intertainment to these motions of the spirit, in opening of the doore of your hearts, that so the Lord Jesus, who is now knocking at them, may enter in, Which, in [Page] the feare of God, be ye now perswaded to do, Not knowing but that this may be the last knock; this the last sermon that ever we shall, heare, or the last mention of the spirit that ever you shall feele. Now therefore, even now before you goe from this place, strike up the Covenant betwixt Iesus Christ and your soules, accepting and receiving him in all those Gospell Relations, not onely as a Saviour casting your soules upon him, so as to rest upon the al sufficiencie of his merit for the pardon of sin and eternall salvation, but also as a Lord, a Husband, a Head, giving your selves up unto him to be guided and governed by him, by his word and Spirit, so receiving him into your hearts, as that he may dwell in you, and rule over you, and that for ever.

This being done,Where Christ is received the day of grace is not past. now know you for your comfort that you are through grace and mercie exempted out of this black list, out of the number of those from whose eies the things belonging to their peace are hid. God having thus revealed his Sonne Christ not onely to you, but in you (as the Apostle saith of himself Gal. 1. 16.) not onely revealed him to your eares, but to your hearts, as by his word so by his spirit, inclining your hearts to close with him, to receive him upon these Gospel tearms, now he hath made you to know the things which belong unto your peace. Which whilest he hath hid from others, he hath revealed to you.

[Page] For which differencing mercie (to close up all in a word) blesse you God;Vse. giving unto him the glorie of this his free grace,Blesse God for his differencing mercy. which hath put such a difference betwixt you and others. This doth our Saviour in the behalfe of his Disciples, in the Text forecited. Math. 11. 25. I thanke thei O father Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. The great misteries of this Kingdome God had revealed them unto the poore and simpler sort of people, the poore received the Gospell, whilest in the meane time they were hid from the Scribes and Pharises, men worldly wise and learned. And this our Saviour there acknowledgeth to be his work, an art of his meere good will and pleasure. Even so father, for so it seemed good in thy sight. v. 26. And the like doe you for your selves. Seeing God hath now revealed unto you those things, which he hath hid from others, many others, who upon a Naturall, or Civill account, are far your betters▪ being preferred before you, as in place and estate, so in understanding and worldly wisedome. Give ye unto him the glorie of this mercie, acknowledging it to be an art of his free grace, a singular favour vouchsafed unto you. For which let your soules for ever bless him; prasing and magnifying him, who hath thus now made you Children or light, whereas others, the greatest part of the world, still sit in darknesse in the shaddow of death; some of them having their [Page] eies already closed up, so as they neither do, nor ever shall see the things belonging unto their peace, being already doomed and adjudged to everlasting darknesse. You are now called into that marvellous light, (as Saint Peter calleth the grace of the Gospell. 1 Pet. 2. 11) [...] not undeservedly so stiled, in as much as therein are revealed those [...] the wonderfull things of God As the Apostles auditors of them at the day of Penticost, that they heard them speake the wonderfull workes of God [...] magnifica, the magnificent, great and admirable things of God. Such are the ministers of the Gospell, wherein those wonderfull acts and Counsels of God touching the salvation of his Elect by Christ are revealed and held forth. A misterie which the Angels themselves do earnestly desire to looke into (as Saint Peter telleth us. 1 Pet. 11. 2.) Being much taken there with, when they sawe it more clearly revealed under the Gospel then it had been under the Lawe, they even stooped, bowed down (as it were, for so the word there used properly signifieth, [...] as desirous to prie and looke narrowly into it. Now these are the things which God hath revealed unto you, And for this do you praise and magnifie his name for ever.

Taking this as a pledge,Faith an assurance of Vision. and assurance of what hereafter you shall see. Your eyes being thus opened to see Christ by faith here, you shall see him hereafter, when you shall have a full sight [Page] of him, see him as he is, see him in his glory; Which when you shall do, then shall ye be made like unto him, (as St. Iohn assureth you, 1 Ioh. 3. 2.) like him in glorie. When Christ who is our life shall appear, then shall ye also appear with him in glory. Col. 3. 4. Which beautifull vision, the Lord of his free grace and mercie in Iesus Christ vouchsafe to everie soul of us; Amen.

FINIS.

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Title statement

Two treatises both lately delivered to the Church of God at Great Yarmouth, and now published as useful and seasonable by John Brinsley ...

Brinsley, John, 1600-1665.

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1656

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2004-03 (EEBO-TCP Phase 1).

ID [DLPS]

A29533

ID [STC]

Wing B4736

ID [STC]

ESTC R36519

ID [EEBO-CITATION]

15714295

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ocm 15714295

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104496

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(EEBO-TCP ; phase 1, no. A29533)

Transcribed from: (Early English Books Online ; image set 104496)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1179:19)

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— Two treatises both lately delivered to the Church of God at Great Yarmouth, and now published as useful and seasonable by John Brinsley ..., Brinsley, John, 1600-1665..

Extent

319 p. in various pagings.

Printed by J.L. for Tho. Newberry ...,. London :: 1656.. (Each part has special t.p. and varied pagination.) (Reproduction of original in the Union Theological Seminary Library, New York.) ((from t.p.) I. Three sacred emblems, the mystical [brace] starres, sword, sunne, in the [brace] hand, mouth, face, of the Son of Man -- II. Tears for Jerusalem, or, The compassionate lamentation of a tender-hearted saviour over a rebellious and obdurate people.)

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