IN the firſt verſe of this Chapter, there is the Lord ſending Nathan unto David, with a Parable in his mouth: It was the Lord that ſent him unto David, and that put the Parable into his mouth, to declare to David. From part of the firſt verſe to the fifth verſe, Nathan makes known the Parable. A Parable, you know, is to be taken otherwiſe then is ſet down in the letter of it, and is much like an Allegory.

The firſt words of the Parable are theſe: There were two men in one city; the one rich, and the other poor. The City are the Saints: ſee Heb. 12. 22. But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jeruſalem, and to an innumerable company of angels. And Eph. 2. 22. Matth. 27. 53. Rev. 21. 2, The rich man is David, who had exceeding many flocks and herds. The poor man is Chriſt: ſee Eccleſ. 9. 15. There was a little citie, and few men in it; and there came a great king againſt it, and beſieged it, and built great bulwarks againſt it. Now there was found in it a poor man, and he by his wiſdom delivered the city. See likewiſe 2 Cor. 8. 9. For ye know the grace of our Lord Jeſus Chriſt, that though he was rich, yet for our ſakes he became poor, that ye through his poverty might be made rich. See Pſal. 34. 6. This poor man cried, and the Lord heard him, and ſaved him out of all his troubles. And in another place he is called, The man Chriſt Jeſus. Now the rich man's and poor man's living in one city, was their enjoying each other, and having fellowſhip with each other, in the city of God. The rich man's flocks and herds, are thoſe exceeding many ſpiritual bleſſings that God had bleſſed David with; which are thoſe bleſſings that God bleſſeth many of his people with: ſee Epheſ. 1. 3. Bleſſed be the God and Father of our Lord Jeſus Chriſt, who hath bleſſed us with all ſpiritual bleſſings in heavenly places in Chriſt. The poor man's ewe-lamb is the beloved diſciple of Chriſt, as John was: ſee Luke 13. 23. Now there was leaning on Jeſus boſome one of his diſciples, which Jeſus loved. This ewe-lamb the poor man bought with a price, even with that price he bought the reſt of his people with: 1 Cor. 6. 12. Ye are bought with a price; therefore glorifie God in your body, and in your ſpirits, which are Gods. And then that in 1 Cor. 7. 23. Ye are bought with a price: be not ye the ſervants of men. Jeſus Chriſt did not onely buy this ewe-lamb, but nouriſhed it up himſelf, with the milk of himſelf; it grew up together with him: that is, Chriſt brought it up with himſelf, as he was brought up with the Father: ſee Prov. 8. 20. And it grew up with his children; that is, with Chriſt's children: Who are thoſe? Such that are of faith, and ſo are bleſſed with faithful Abraham, and are Gal. 3: 7, 9. Thoſe which are born of the free woman, that is, born after the Spirit, or by promiſe. It did not grow up with Chriſt alone, but with the reſt of his children, who grew up with him. And it did eat of the poor man's own meat, and of the poor man's own drink; which is Chriſt himſelf. That which nouriſhed the lamb, and which the lamb fed upon, was the meat and drink of Chriſt, which is his fleſh and blood. See in Joh. 6. 53, 54, 55, 56. Then Jeſus ſaid unto them, Verily, verily, I ſay unto you, Except ye eat the fleſh of the Son of man, and drink his blood, you have no life in you. Whoſoever eateth my fleſh, and drinketh my blood, hath eternal life. For my fleſh is meat indeed, and my blood is drink indeed. He that eateth my fleſh, and drinketh my blood, dwells in me, and I in him. That which Chriſt fed this Lamb with, was Life and Spirit, which is his fleſh and blood. O glorious food! Friends, it is the beſt food Chriſt hath, or that he can feed a ſoul with. Chriſt did not onely buy this Lamb, nouriſh it up with himſelf, and with his children, feed it with his own fleſh, and with his own blood; but it muſt lie in his own boſom: his beloved diſciple is ſo dear to him, that he will not have it lie out of his own boſom: And therefore he is ſaid toca • ry the lambs in his own boſom, Iſai. 40. 11. He ſhall feed his flock like a ſhepherd: he ſhall gather the lambs with his arm, and carry them in his boſom, and ſhall gently lead thoſe that are with young.

And then he goes on with the Parable: And it was unto him as a daughter, that is, as one of the daughters of Jeruſalem: See Cant. 3. 10. He made the pillars thereof of ſilver, the bottom thereof of gold, the covering of it of purple; the midſt thereof being paved with love, for the daughters of Jeruſalem. Speaking of Solomon, who made himſelf a chariot of the wood of Lebanon, verſe 9. See Luke 23. 28. But Jeſus turning to them, ſaid, Daughters of Hieruſalem, weep not for me, but weep for your ſelves, and for your children. This was ſpoken when Jeſus was a leading away to ſuffer. See that in Cant. 5. 16. This is my friend, O daughters of Jeruſalem; meaning Chriſt. But what is a daughter of Hieruſalem? It is a daughter of love and glory.

Nathan goes on further with the Parable.

And there came a traveller unto the rich man. This traveller is a wayfaring man; and a wayfaring man is one that is here, and there, and everywhere; an unſtable and unſetled man. Wayfaring men are often ſpoken of in Scipture. See Jer. 9. 2. O that I had in the wilderneſs a lodging place of wayfaring men, that I might leave my people, and go from them! for they be all adulterers, and an aſſembly of treacherous men. And that in Iſ. 35. 8. And an high-way ſhall be there, and a way; and it ſhall be called the way of holineſs: the unclean ſhall not paſs over it, but it ſhall be for thoſe: the wayfaring men, though fools, ſhall not erre therein. And that in Ier. 14. 8. O the hope of Iſrael, the Saviour thereof in the time of trouble, why ſhouldſt thou be as a ſtranger in the land, and as a wayfaring man, that turneth aſide to tarry for a night?

This rich man ſpared to take of his own flocks, and of his own herds, to dreſs or make ready for the wayfaring man that was come to him, but took the poor mans lamb, and dreſſed it for the man that was come unto him. The taking of the poor man's lamb, and dreſſing it for the wayfaring man, is the doing of any thing that is ſinful before God; as David's ſlaying Ʋriah the Hittite, and taking the Hittite's wife to be his, verſ. 9. Or a man offending his weak brother: ſee 1 Cor. 8. 11, 12. And through thy knowledge ſhall thy weak brother periſh for whom Chriſt died? But when you ſin ſo againſt the brethren, and wound their weak conſcience, ye ſin againſt Chriſt. Therefore he ſaith, verſ. 9, 10. Take heed leſt by any means this liberty of yours become a ſtumbling block to them that are weak. For if any man ſee thee which haſt knowledge, ſit at meat in the idols temple, ſhall not the conſcience of him that is weak be by you emboldened to eat thoſe things which are offered to idols? The committing of any ſin, is the ſlaying of the poor mans lamb for the traveller.

After this, David's anger was greatly kindled againſt the man: and he ſaid to Nathan, As the Lord liveth, (that is, As ſure as the Lord liveth) the man that hath done this thing ſhall ſurely die; or, is worthy to die; or, he is a ſon of death. This kinde of ſaying of David, is ſutable to that, in a manner, in Gen. 38. 24. And it came to paſs about three months after, that it was told Iudah, ſaying, Tamar thy daughter in law hath played the harlot; and alſo behold, ſhe is with childe by whoredom. And Iudah ſaid, Bring her forth, and let her be burnt.

In this 2 Sam. 6. 12. David ſets forth what the rich man that had killed the poor mans lamb, ſhall reſtore: And he ſhall reſtore the Lamb fourfold, according to the Levitical Law: ſee Exod. 22. 18.

Becauſe he did this thing, and becauſe he had no pity, of the poor man's lamb. Sutable to this, is that in Pſal. 109. 16. Becauſe he remembred not to ſhew mercy, but perſecuted the poor and needy man, that he might even ſlay the broken in heart.

Now in the ſeventh verſe of 2 Sam. 12. Nathan deſcribes the man that took the poor mans lamb, and ſlew it for the traveller: And Nathan ſaid unto David, Thou art the mau that did this thing. See how all this while David condemns himſelf out of his own mouth; and paſſeth ſentence upon himſelf, in paſſing ſentence upon another; juſt as Iudah did: See that fore-named place of Scripture, in Gen. 38. 25, 26. When ſhe was brought forth, ſhe ſent to her father in law, ſaying, By the man whoſe theſe are, am I with childe: and ſhe ſaid, Diſcern, I pray, whoſe theſe are, the ſignet, and bracelets, and ſtaff. And Iudah acknowledged them, and ſaid, She hath been more righteous then I, becauſe I gave her not to Shelah my ſon. And he knew her again no more. Iudah condemned himſelf out of his own mouth, in condemning Tamar; as well as David did, in paſſing ſentence upon the rich man: And he knew, after that Tamar had ſhewed him the bracelets, ſignet, and ſtaff, that he was the man that judged himſelf out of his own mouth.

The Parable being explicated, there will ariſe naturally theſe Points of Doctrine.

The firſt is this, That Nathan the Prophet never went about any thing, but he was ſent of God to do it.

The ſecond is this, That Chriſt ſuffers that diſciple whom he dearly loves, to be brought and nouriſhed up with him, and to grow up together with Chriſt, and with his children; to eat of his own meat, and drink of his own drink, and lie in his own boſom, and to be unto him as a daughter.

The third is this, That committing of any ſin whatſoever, is the killing of the poor man's lamb.

The fourth is this, That God many times ſpeaks in a Parabolical way and manner, to awaken poor ſouls out of the deep ſleep of ſecurity and ſin, by cauſing them unknowingly to paſs an impartial ſentence againſt themſelves in the perſon of another; that ſo they might be brought to unfeigned repentance.

The fifth is this, That that which convinceth a ſoul of ſin, is God's ſaying unto him, Thou art the man.

For the firſt, That Nathan the Prophet never went about any thing, but he was ſent of God to do it; this is clear from the words. He was ſent from God unto David, to declare this Parable unto him: he was ſent from God to David, to tell him that the Lord had put away his iniquity: he was ſent of God to David, to ſpeak nothing but what God had put into his mouth; according to all the viſion, ſo did Nathan ſpeak unto David, 1 Chron. 17. 1, 2, 3, 15.

If it be ſo, Then this may ſerve to diſcover thoſe that go before they are ſent, with this in their mouthes, The Lord hath ſent them; whereas the Lord hath not ſent them: they tell the people ſo indeed, that the Lord ſent them to this place, and to that place; whenas they ſhould finde, if they would deal ſeriouſly with their own hearts, that it was their great Livings that brought them thither. There are many that take upon them the Apoſtles Commiſſion to preach, without power from above, meerly to get livings, to get a livelihood: What enquiring hath there been, and yet ſtill is, among the Prieſts, for fat Benefices! what asking▪ each other is there amongſt them, What is ſuch a Living worth, and ſuch a Living; is it worth any thing? is it a great one or not? If it be a great one, then what laying of heads together amongſt the Prieſts, is there; to get it! and if it be a ſmall Living, rather then they will have none, they will have that. They make merchandiſe of the Word. O how Chriſt ſpeaks of theſe Prieſts, in Matth. 23. 13, 14, 15, 24, 25, 27, 28. Wo unto you, hypocrites; for ye ſhut up the kingdom of heaven againſt men: for ye neither go in your ſelves, neither ſuffer ye them that are entring to go in. Wo unto you hypocrites, who for a pretence make long prayers: you uſe vain repetitions, and think to be heard for your much ſpeaking. Wo unto you, ye hypocrites; ye compaſs ſea and land to make one proſelyte; and when he is made, you make him twofold more the childe of hell then your ſelves. When ye faſt, ye are like the hypocrites, that are of a ſad countenance: for they disfigure their faces. Wo unto you, ye blinde guides, which ſtrain at a gnat, and ſwallow a camel. Well did Iſaiah propheſie of you, ſaying, This people draw nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me. But in vain do ye worſhip, teaching for doctrines the commandments of men. Ye blinde leaders of the blinde; if the blinde lead the blind, both ſhall fall into the ditch. Ye can diſcern the face of the skie, but ye cannot diſcern the ſignes of the time. Ye are graves that appear not, and the men that walk over them are not aware of them. Wo unto you; for ye lade men with burdens grievous to be born, and ye your ſelves touch not the burdens with one of your fingers. Ye love the uppermoſt ſeats in the Synagogues, and greetings. Beware therefore, Friends, of the leaven of the Phariſees. Wo unto you; for ye make clean the outſide of the cup and of the platter, but within ye are full of extortion and exceſs. Ye are like (ſaith Chriſt) whited ſepulchres, which indeed appear beautiful outward, but are within full of dead mens bones, and of all uncleanneſs: ye outwardly appear righteous to men, but within ye are full of hypocriſie and iniquity: ye do what ye do, to be ſeen of men, and have glory of men. Ye ſerpents, ye generation of vipers, how can ye eſcape the damnation of hell? And the old Prophets ſpeak as much, if not more, againſt them; That they propheſied in his name, whenas he ſent them not: See Jer. 14. 15. I am againſt the prophets, ſaith the Lord, that ſteal my word every one from his neighbour, Jer. 23. 30. O what picking and ſtealing by whole-ſale, is there among the Prieſts of our age, out of other mens Books and Writings, and from one another! What patching up of Sermons is there amongſt them, of other mens experiences, and ſo preach them! I have not ſent theſe prophets, yet they ran; I have not ſpoken to them, yet they propheſied, Jer. 23. 21. They propheſie lyes, yea, they are prophets of the deceit of their own heart. Jerem. 23. 26. The heads thereof judge for reward, and the prieſts thereof teach for hire, and the prophets thereof divine for money; yet they will lean upon the Lord, and ſay, Is not the Lord among us? none evil can come upon us, Mic. 3. 11. Her prophets are light and treacherous perſons, her priests have polluted the Sanctuary, Zeph. 3. 4. And it ſhall come to paſs in that day, that the prophets ſhall be aſhamed every one of his viſion, when he hath propheſied; neither ſhall they wear a rough garment to deceive, Zech. 13. 4. You Prieſts, and Prophets, hearken to the word of the Lord in Mic. 3. 5, 6. Thus ſaith the Lord God concerning the prophets that make my people erre, that bite with their teeth, and cry Peace; and he that putteth not into their mouthes, they even prepare war againſt them. Therefore night ſhall be unto you, that ye ſhall not have a viſion; and it ſhall be dark unto you, that ye ſhall not divine: and the ſun ſhall go down over the prophets, and the day ſhall be dark over him. And then that in Jer. 24. 15. Thus ſaith the Lord concerning the prophets, Behold, I will feed them with wormwood, and make them drink the water of gall: for from the prophets of Jeruſalem, is prophanes gone forth into all the land. They commit adultery, and walk in lies; they ſtrengthen alſo the hands of evil doers, that none doth return from his wickedneſs: they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah, ver. 14. See here what God threatens and ſpeaks to you Prieſts and Prophets; your judgement doth not linger, it is at the very door; And God himſelf will exalt a poor deſpiſed people that ſhall do his work. Behold I am againſt the prophets, ſaith the Lord, that uſe their tongue, and ſay he ſaith. Behold, I am againſt them that cauſe my people to erre by their lies, and by their lightneſs, yet I ſent them not, nor commanded them: therefore they ſhall not profit this people at all, ſaith the Lord, Jer. 23. 31, 32. There is a voice of the howling of the ſhepherds; for their glory is ſpoyled: a voice of the roaring of young lions, for the pride of Jordan is ſpoiled, Zach. 11. 3. Methinks I hear this voice, Howl, O ye Prieſts; howl, O ye ſhepherds; howl O ye Prophets, that ſlay the flock of the ſlaughter, and hold your ſelves not guilty: and they that ſell them ſay, Bleſſed be the Lord, for I am rich; and their own ſhepherds pitty them not. Three ſhepherds alſo I cut off in one month, and my ſoul loathed them, and their ſoul alſo abhorred me, Zech. 11. 3▪ 5▪ 8. Gird your ſelves and lament, ye Prieſts; howl, ye Miniſters of the altar: come, lie all night in ſackcloth for the ſinfulneſs of your doings, in changing your ſelves into angels of light, and miniſters of righteouſneſs. But they alſo have erred through wine, and through ſtrong drinke are out of the way, the Prieſt and the Prophet have erred through ſtrong drink, they are ſwallowed up of wine: they are out of the way through ſtrong drink; they erre in viſion, they ſtumble in Judgement, Iſa. 28. 7. From the Prophet even unto the Prieſt, every one dealeth falſly, Jer. 6. 13. For both prophet and prieſt are prophane, yea, in my houſe have I found their wickedneſs, ſaith the Lord, Jer. 23. 11. And there ſhall be like people like prieſt: and I will puniſh them for their ways, and reward them their doings, Hoſ. 4. 9. The prieſts ſaid not, Where is the Lord? and they that handle the Law, knew me not: the paſtors alſo tranſgreſſed againſt me, and the prophets propheſied by Baal, and walked after things that do not profit. Wherefore I will yet plead with you, Jer. 2. 8, 9. The prophets propheſie falſly, and the prieſts bear rule by their means, and my people love to have it ſo: and what will you do in the end thereof? Jer. 5. 31. Hear ye this, O prieſts, and hearken, ye houſe of Iſrael, and give you ear, O houſe of the king: for judgement is toward you, becauſe you have been a ſnare to the people of God, Hoſ. 5. 1. As troups of robbers wait for a man, ſo the company of prieſts murther in the way by conſent: for they commit lewdneſs, Hoſ. 6. 9. Thus ſaith the Lord, O prieſts, that deſpiſe my name; and ye ſay, Wherein have we deſpiſed thy Name? Ye offer polluted bread upon mine altar, and ye ſay, Wherein have we polluted thee? Mal. 1. 6, 7. And now, O yee prieſts, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory to my Name, I will even ſend a curſe, upon you, ſaith the Lord, and I will curſe your bleſſings, Mal. 2. 12. The paſtors are become brutiſh, and have not ſought the Lord: therefore they ſhall not proſper, and all their flocks ſhall be ſcattered, Jer. 10, 21. Many paſtors have deſtroyed my vineyard, they have troden my portion under foot, they have made my pleaſant portion a deſolate wilderneſs; and being deſolate, it mourneth unto me, Jer. 12. 10, 11. We be unto the paſtors that deſtroy and ſcatter the ſheep of my paſture, ſaith the Lord. Therefore thus ſaith the Lord God of Iſrael againſt the paſtors that feed his people, Ye have ſcattered my flock, and driven them away, and have not viſited them: behold, I will viſit upon you the evil of your doings, ſaith the Lord, Jer. 23. 1, 2. And in another place he ſaith, I will require my flocks at your hands.

Object. But you will ſay, that you are no Prieſts, and that I have no warrant to call you ſo.

Anſw. That you are Prieſts, will appear by comparing you with the Prieſts under the Law; as,

Firſt, The Prieſts under the Law did wear holy garments, Exod. 31. 10. ſo did and do you; as Copes, Surplices, and the like.

Secondly, The Prieſts office under the Law, was to make atonement for ſin by offering ſacrifice, Levit. 4. 20. Levit. 14. 20. Numb. 15. 25, 28. This hath been and is the work of you Prieſts, to offer ſacrifice, to make atonement, peace, and reconciliation for ſin. For this purpoſe you have prayed, and moved others to pray; as I have heard ſome of you ſay to your hearers, Make your atonement, peace, and reconciliation with God, by prayer, faſting, humbling your ſelves, and the like.

Thirdly, The Prieſts under the Law were to offer up ſacrifice to take away ſin, Levit. 15. 30. So do you Prieſts; you pray, and faſt, and humble your ſelves, and do this and that, to take away ſin.

Fourthly, None but the high-prieſts, under the Law, were to enter into the holy of holies, Heb. 9. 6, 7, 25. So you ſay and hold now, None but you are to enter into the holy of holies, whenas there is a free way and paſſage made by the veil of Chriſt, that is to ſay, his fleſh, for all the ſaints to enter into the holy of holies.

Fifthly, The Prieſts under the Law lived by Tythes, they had no other maintenance but Tythes: So do you Prieſts live upon that which was for the maintenance of the Prieſts under the Law, that ſerved at the Altar, which was Tythes; and ſo may fitly be called Prieſts. It was a Legal adminiſtration that they were under, therefore they were to live of the Law: but thoſe who are under the diſpenſation of the Goſpel, they live of the Goſpel; that is, free, and can truſt God for their maintenance.

Sixthly, The Prieſts under the Law were to interpret the Law, Neh. 7. 8. This hath been and is the work of you Prieſts, to open the Law, to preſs the people upon working for life, and to threaten judgement to drive to Chriſt.

Son of man▪ therefore propheſie againſt the ſhepherds of Iſrael, propheſie and ſay unto them, Thus ſaith the Lord God unto the ſhepherds, Wo be to the ſhepherds of Iſrael that feed themſelves: ſhould not the ſhepherds feed the flocks? Ye eat the fat, and ye clothe you with the wooll: ye kill them that are fed: but ye feed not the ſlock. The diſeaſed have ye not ſtrengthened, neither have ye healed that which was ſick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye ſought that which was loſt, but with force and with cruelty have ye ruled them, Ezek. 34. 2, 3, 4. His watchmen are blinde: they are all ignorant, they are all dumb dogs, they cannot bark, ſleeping, lying down, loving to ſlumber. Yea, they are greedy dogs, which can never have enough, and they are ſhepherds that cannot underſtand: they all look to their own way, every one for his gain from his quarter. Come ye, ſay they, I will fetch wine, and we will fill our ſelves with ſtrong drink, and to morrow ſhall be as this day, and much more abundant, Iſa. 56. 10, 11, 12. Howl, ye ſhepherds, prieſts and prophets cry, and wallow your ſelves in the aſhes, ye principal of of the flock: for the days of your ſlaughter and of your diſperſions are accompliſhed, and ye ſhall fall like a pleaſant veſſel. And the ſhepherds ſhall have no way to flee, nor the principal of the flock to eſcape. A voice of the cry of the ſhepherds, and an howling of the principal of the flock ſhall be heard: I hear it, I hear it; and others ſhall hear it: for the Lord hath ſpoiled their paſture, Jer. 25. 34, 35, 36. Ye ſhepherds and prieſts, hear the word of the Lord again, Thus ſaith the Lord God, Behold, I am againſt the ſhepherds, and I will require my flock at their hand, and cauſe them to ceaſe from feeding my flock, neither ſhall the ſhepherds feed themſelves any more: for I will deliver my flock from their mouth, that they may not be meat for them. And as for his people, he ſaith, I will ſeek out my ſheep, and will deliver them out of all places where they have been ſcattered in the cloudy and dark day, and will bring them to their own land, and feed them upon the mountains of Iſrael by the rivers, and in all the inhabited places of the Country. I will feed them in a good paſture, and upon the high mountains of Iſrael ſhall their fold be: there ſhall they lie in a good fold, and in a fat paſture ſhall they feed; I will feed my flock, and cauſe them to lie down, ſaith the Lord. I will ſeek that which was loſt, and bring again that which was driven away, and will binde up that which was broken, and will ſtrengthen that which was ſick. God will feed his flock himſelf, and cure them and heal them himſelf. Ezek. 34. 9, 10, 11, 12, 13, 14, 15, 16.

If it be ſo, that the Prophet Nathan never went about any thing without a Call from God; Then take heed of thoſe that venter upon any thing without a Call from God; as there are many of our Prieſts do: they preach and propheſie without a Call from God: they have been at Cambridge, and have taken their Orders and Degrees, and have been choſen by men to the work; and they think that is a ſufficient Call from God. Paul had not his Miniſtery from man, nor by man, but as he was taught it by the revelation of Jeſus Chriſt: and therefore theſe are falſe Prieſts and Prophets. There ſhall falſe Prophets ariſe, that ſhall deceive many; if it were poſſible, the very Elect. If the Prieſts in our age, were put to prove their Call to the Miniſtry, there would be found very few of them that could prove their Call from God. Beware therefore of theſe Wolves; take heed of the voice of ſtrangers, leſt they devour you: they will pretend that they are fearful of offending or troubling the conſciences of Gods people; but if any child of God makes a ſcruple in his conſcience of paying Tythe, and that it is a trouble to his conſcience to pay it, and he ſhould, if he diſt pay Tythe▪ ſin againſt his conſcience; yet the Prieſts will have it. What care they for offending the Conſcience of Gods people? How ſhall we live▪ ſay they, elſe? It is not Conſcience, ſay they, it is rather humor; and beſides, Tythes is a Civil Right, and a ſoul need not ſcruple them, ſay they. This is a diveliſh cloak to cover the Prieſts baſeneſs. But we hope you would have us have a livelihood? Yes, (God forbid elſe:) work with your hands as the Apoſtle ſaith, and live no more upon the ſweat of other mens brows; elſe you muſt faſt, and not eat: See 2 Theſ. 3. 10. For even when we were with you this we commanded you, that if any would not work, neither ſhould he eat. And if any man obey not our word by this Epiſtle, note that man, and have no company with him, that he may be aſhamed, ver. 14. We do work, they will ſay; we ſweat and take pains day and night for the good of peoples ſouls. But do you work with your hands, and ſet upon ſome manual calling or other? I know you take a great deal of pains for to ſtudy and get by heart this mans and that mans writings, and to preach them in publike Congregations, to get a living: but do you work as the Apoſtles did with their hands?

Obj. But it is ſaid in Scripture that the Lord hath ordained that they which preach the Goſpel ſhould live on the Goſpel; and, Do ye not know that they which miniſter about holy things, live of the things of the Temple; & they which wait at the Altar, are partakers with with the Altar? Or I onely and Barnabas, have not we power to forbear working? Who goeth a warfare at his own charges? Who planteth a Vineyard, and eateth not of the fruit thereof? Who feedeth a flock, and eateth not of the milk thereof? Say I theſe things as a man? Or ſaith not the Law the ſame alſo? For it is written in the Law of Moſes, Thou ſhalt not muzzle the mouth of the Ox that treadeth out the corn. Doth God take care for Oxen? Or ſaith he it altogether for our ſakes? For our ſakes, no doubt, this is written; that he that ploweth, ſhould plow in hope; and he that threſheth in hope, ſhould be partaker of his hope. If we have ſown unto you all ſpiritual things, is it a great thing, if we ſhall reap your carnal things? If others be partakers of this power over you, are not we rather? 1 Cor. 9. 6, 7, 8, 9, 10, 11, 12, 13, 14.

Anſw. I anſwer thus: It is true, that thoſe that preach the Goſpel, ſhould live by the Goſpel; but you preach other mens books and writings: You preachers of the Goſpel! What, you ambaſſadours of Chriſt, and have not matter to ſpeak from Chriſt, but ſpeak other mens experience! Neither, as I ſaid before, had you your Miniſtery from Chriſt, nor by Revelation, as Paul had. If you had your Miniſtery from Chriſt, you would truſt Chriſt for a livelihood; you would not firſt ſeek a Living, and then go and preach the Goſpel. You cannot preach without other mens books, and therefore are not fit to preach the Goſpel. Can you preach, all books being taken away from you ſave the Bible, at any time when you are deſired to do it? Can you preach twice every day of the week throughout the yeer, without other mens books? If you cannot, you are not to live on the Goſpel: for ye are no true Preachers of the Goſpel.

Secondly, I anſwer thus: Though thoſe that preach the Goſpel may live on the Goſpel, as Paul and Barnabas might; yet, ſaith Paul, We have not uſed this power, but ſuffer all things, leſt we ſhould hinder the Goſpel of Chriſt, 1 Cor. 9. 12. But I have uſed none of theſe things, neither have I written theſe things (ſaith Paul) that it ſhould be ſo done unto me: for it were better for me to die, then that any man ſhould make my glorying void, 1 Cor. 9. 15. What is my reward then? Verily, that when I preach the Goſpel, I may make the Goſpel of Chriſt without charge, that I abuſe not my power in the Goſpel, 1 Cor. 9. 18. For your ſelves know how ye ought to follow us: for we behaved not our ſelves diſorderly among you, neither did we eat any mans bread for nought, but wrought with labour and travel night and day▪ that we might not be chargeable to any of you, 2 Theſſ. 3. 7, 8. Let me ſee you Prieſts do ſo: where is there ſuch a ſpirit as Paul had, among you? O how you make the Goſpel of Chriſt chargeable! Your reward is Tythes; but this was Paul's reward, His preaching the Goſpel for nothing: he abuſed not his power in the Goſpel, as you do: he wrought with labour and travel night and day, that he might not be chargeable to any; you are idle, and mad upon taking Tythes.

Object. But you will ſay, We have done good, many of us, and converted ſouls, and are worthy of ſomewhat for our pains.

Anſw. This was Paul's reward, his preaching the Goſpel for nothing; and it is a bigger reward then taking Tythes. O that you would conſider of it therefore!

If it be ſo, let us be ſure to have a Call from God for what we do. We do many things that we have no Call for from God. O how ſweet it is, when we do what we do from a Call from God! We cannot take pleaſure in any thing we do, unleſs we have a Call from God to do it. We cannot warrant unto our ſelves ſafety and proſperity in going unto ſuch a place, and ſuch a place, and convert ſuch a ſoul, without a Call from God. We muſt not look that God ſhould go with us, and be with us, in any enterpriſe, without a Call from God. If we have a Call for what we do, we may do what we undertake with cheerfulneſs, and may expect God to go with us, and be with us, and in us, to help us to do what he calls us to.

Queſt. But, may ſome ſay, How ſhall we know whether we have a Call to this or to that?

Anſw. You may know it by this, that is to ſay, by the power of God: If it be nakedly the power of God that carries you out to do this or that, and not any by-reſpect, or ſelf-end, then you have a Call from God. Or you may know it by this: If you be called by God to do this or that, he enables you to do that which you are called to, ſutable and according to his will.

If it be ſo, Then if God hath called any of you to teach, inſtruct, pray, and the like, to go to ſuch a place, and do ſuch a thing; whatſoever he hath called you to, that do; be not diſobedient to the heavenly viſion: follow the Lamb whitherſoever he calls you; if it be to ſuffer, yet follow him▪ if he bid thee go to ſuch a one, and ſuch a one, to tell him of his ſinfulneſs, pride, baſeneſs, hypocriſie, to convince him of his ſin, though in a Parabolical way and manner; go, and the Lord will be with thee.

The next Point of Doctrine to be▪ ſpoken to, is, That Chriſt ſuffers that diſciple whom he dearly loves, to be brought up and nouriſhed with him, and to grow up together with him and his children; to eat of his own meat, and drink of his own cup, and lie in his own boſom, and to be unto him as a daughter. This is clear from the words.

If it be ſo, Then this ſpeaks the great love that Chriſt hath to his beloved diſciple. Friends, what high love is here! What, for his beloved diſciple to be brought up and nouriſhed with Chriſt, and to grow up together with him; to eat of Chriſt's own meat which he eats of, and to drink of his own cup, that cup which he drinks in! and moreover, to lie in his own boſome, and be unto him as a daughter! Greater love then this, can no man ſhew. What heart would not this love raviſh and melt! It ſpeaks the heighth, length, bredth, and depth of love. Lord, thou makeſt us amazed at it; we cannot do any thing but wonder at it: we are not able to expreſs it, and tell what it is, and how much it is: it is ſo vaſt, that when we look into it, we loſe our ſelves in the apprehenſions of it: we cannot declare it, but ſtand and admire, that he ſhould ſuffer us to lie in the boſome of himſelf, who lay in the boſom of his Father, and there drink of thoſe breſts of conſolation that are in him, and to ſit at his own table, and eat his own meat, and drink his own drink. O admirable! O excellent! And I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom, and ſit on thrones, judging the twelve tribes of Iſrael, Luke 22. 29, 30.

If it be ſo, Friends, then beg of Chriſt to be one of his beloved diſciples, that ſo you may be brought up and nouriſhed with him, and grow up together with him, and with his children; eat of his own meat, and drink of his own cup, and lie in his own boſome, and be unto him as a daughter of Jeruſalem. It is a high priviledge to be one of the beloved diſciples of Chriſt: for then we are intereſſed into all the glory of Chriſt; there is nothing that Chriſt hath, but we have a ſhare in: if we be his lambs, we are under his tender care and protection from the wolfs mouth.

If it be ſo, then do not envie the poor lambs happineſs; that is to ſay, his being brought up and nouriſhed with Chriſt, and growing up together with him, and with his children; his eating of Chriſt's own meat, and drinking of Chriſt's own cup, and lying in his boſome, and being unto him as a daughter. We are ready to envie another's happineſs: becauſe we are not as this man, and cannot do as this man, therefore we envie him: Such a one hath notable parts, can write and preach; he hath ſweet enjoyments of God, knows much; but I am poor, and enjoy nothing, and can do nothing: and becauſe the ſoul cannot do as that man doth, therefore, through the baſeneſs of the heart, and malice of the devil, it envies, ſpeaks evil of, and reproacheth that man.

I beſeech you, therefore, take heed of ſpeaking evil of the poor man's lamb, that is as dear to Chriſt as the apple of his eye, leſt you ſpeak evil of, envie and reproach Chriſt. That is indeed a beloved diſciple of Chriſt, which Chriſt ſuffers to lie in his boſome, to eat of his own meat, and drink of his own drink, &c. Therefore, beware, beware, take heed what you ſpeak of a beloved diſciple of Chriſt.

The next Point of Doctrine to be ſpoken to, is this, That the committing of ſin is ſlaying the poor man's lamb. This is clear from the words.

If it be ſo, that the committing of ſin is the ſlaying the poor man's lamb, then, Friends, take heed of ſinning, of committing adultery, murder, fornication; of offending a weak brother; of being proud, high-minded, lifted up▪ leſt you kill the poor man's lamb.

If it be ſo, then this may ſerve to diſcover what the killing of the poor man's lamb, or ſlaying the beloved diſciple of Chriſt▪ is: It is the doing of any thing that is ſinful before God; all your unholy walkings, all your ſelf-admirations, all your ſelf-exaltations high conceit of your ſelves, ſelf-applauſe, is the ſlaying the poor man's lamb.

If it be ſo, let the poor man's lamb be tender in your eyes: it is tender in Chriſt's eyes, let it be ſo alſo in yours. Do you love it as Chriſt loves it? Be you careful of offending, killing, ſlaying of it, as Chriſt is: let it be dear to you, as it is to Chriſt.

The next Point of Doctrine to be ſpoken to, is this, That God many times ſpeaks in a parabolical way and manner, to awaken a poor ſoul out of the ſleep of ſecurity and ſin, by cauſing him unknowingly to paſs an impartial ſentence againſt himſelf, in the perſon of another, that ſo he might be brought unto unfeigned repentance. This is clear from the Parable.

If it be ſo, then this may ſerve to diſcover the truth of this, How that God many times takes ſuch a myſtical way of ſpeaking, that he makes the poor creature condemn himſelf, paſs ſentence upon himſelf in the perſon of another, as he made David. It makes me wonder at David's being caught by God, and what he ſaid, when the Prophet ſaid unto him, Thou art the man. Friends, if you have committed adultery, murder, fornication, or ſome ſecret ſin, or the like; God hath a Parabolical way and manner, to make you paſs ſentence upon your ſelves, in paſſing ſentence upon others, if he intend good to you. There is no hiding of your ſins; God will finde them out. David little thought that he was the man the Prophet ſpoke to, and that he paſſed ſentence upon himſelf in the perſon of another. God can catch us, ſome way or other: if he intend good to our ſouls, he will ſhew us that we have ſinned, as he did David, ſome way or other.

If it be ſo, it ſpeaks the wiſdom of God. O how wiſe is our God, for our good! Though haply, we think him not to be ſo. O the depth of the wiſdom of God! his ways are paſt finding out, in this thing, in convincing of ſin in ſuch a parabolical way. We many times ſpeak againſt his wiſdom and ways, becauſe we do not comprehend them: there is no ſearching of his ways, they are paſt finding out; the more we ſearch into them, the more we loſe our ſelves in them.

The fifth doctrine is this: That that which convinceth a man of ſin, is, Gods ſaying unto him, Thou art the man: This is cleer from the words.

If it be ſo, Then you that take your fill of ſin, that commit ſin with greedineſs; when God comes to ſay to you ſouls, You are the men and the women that have ſinned againſt him, what will you do then? And you that are proud, ſelf-conceited, high-minded, and the like; God will finde you out, and diſcover to you, that you are the men and women that have ſinned againſt him, and wronged your own ſouls. To confirm this Doctrine, conſider that in Act. 2. 3, 6. Therefore, let all the houſe of Iſrael know aſſuredly, that God hath made that ſame Jeſus, whom ye have crucified, both Lord and Chriſt; Whom they had crucified. When God had ſaid unto them, that they were thoſe which crucified Chriſt, that they were the men which did it; when they heard this, they were pricked in their hearts, and cryed out, What ſhall we do to be ſaved? And in another place, It was ye that denyed Chriſt in the preſence of Pilate, that denyed the holy One and juſt, and deſired a murderer to be granted unto you: it was ye that killed the prince of life, whom God, raiſed from the dead, Act. 3. 13, 14, 15. The God of our Fathers raiſed up Jeſus, whom ye ſlew and hanged on a tree, him hath God exalted with his right hand, to be a Prince and a Saviour, to give repentance unto Iſrael, and forgiveneſs of ſins. When they heard that, they were cut to the heart, and took counſel to ſlay them, Act. 5. 30, 31, 33. The Apoſtles ſaying unto them in the Spirit of Chriſt, that they were thoſe that ſlew Chriſt, they were the men that did it; that cuts them to the heart, and makes them take counſel to ſlay them. VVhen God ſpeaks to a ſoul, Thou art the man that haſt ſinned, that haſt ſlain Chriſt; either he will cry out, VVhat ſhall I do to be ſaved? or elſe he will inrage and take counſel againſt the people of God. The VVord of God is like a two edged ſword, and will cut one way or other.

If it be ſo, Then O that God would ſay to you, as he did to David, you are the men and women, that have killed the poor mans Lamb! VVe are ready, with the whoriſh woman, to wipe our mouthes, and ſay, VVe have not ſinned: but when God comes to diſcover ſin, we ſhall ſee we have ſinned, been proud, vaunted, and gloried in our ſelves what we have been, done, or can do; that we have ſpoken honourable of thoſe that admired us, and poor, and baſe, and contemptible, of thoſe that did not admire us, and cry us up.

IN the fifth verſe of this chapter, there is a Queſtion propounded with an Anſwer annexed to it. The Queſtion is this: Who is he that overcometh the world? The anſwer is this: But he that believeth that Jeſus is the Son of God, this is he that came by water and bloud, even Jeſus Chriſt; not by water onely, but by water and blood. And it is the Spirit that beareth witneſs of this. The reaſon is, becauſe the Spirit is truth. Now theſe two verſes which we are to ſpeak to, are a reaſon of part of the ſixth verſe. There are in the firſt verſe of the words, theſe things to be conſidered,

Firſt, Who the Witneſſes are that bear record in Heaven.

Secondly, What Heaven is, in which they bear teſtimony.

Thirdly, What the Witneſſes Records are.

Fourthly, What the Witneſſes Oneneſs is.

There are in the ſecond verſe of the words theſe things likewiſe to be conſidered,

Firſt, What earth is.

Secondly, Who they are that bear witneſs in earth.

Thirdly, What their teſtimonies are.

Fourthly, How the Witneſſes agree in one.

The firſt thing to be conſidered in the firſt verſe of the words, is this: Who the Witneſſes are, that bear record in Heaven. They are three great myſteries, the Father, the Word, and the Spirit; the hugeſt myſteries that ever were; which no natural eye can finde out: all the parts, learning, and gifts of men, are here loſt: And beſides, they are of ſuch infinite vaſtneſs, that they ſwallow up all other myſteries whatſoever. The very marrow of Godlineſs and Chriſtianity conſiſts and lies hid in the knowledge of theſe Three: it is the right underſtanding of theſe Three, that makes the ſoul truly godly. All happineſs and glory lie involved in theſe Three, the Father, Word, and holy Ghoſt.

Queſt. But you will ask me, What is the Father? what is the Son? and what is the holy Ghoſt?

Anſw. The Father is God, the Son the ſame God, and the holy Ghoſt the ſame God; though in a different manner.

Queſt. But why is God called the Father? why the Son? and why the holy Ghoſt?

Anſw. He is called the Father, with reſpect to two Creations:

Firſt, the Old Creation;

Secondly, the New Creation.

Firſt, he is called the Father with reſpect to the Old Creation: he is the Former, Begetter, and Framer of the heavens, and of the earth, and of the ſea, and of every thing in the earth and in the ſea; that belongs to the Old Creation: for it is the proper work of God, as he is the Father, to Beget and Create.

Secondly, He is called the Father with reſpect to the New Creation: he is the Father, as he is the begetter of Chriſt, Pſal. 2. 7. and as he is the begetter of ſouls to himſelf by the Word of truth in the New Creation, James 1. 18. as he is the begetter of us to a lively hope, by the reſurrection of Jeſus Chriſt from the dead, 1 Pet. 1. 3. and as he is the begetter of us to himſelf by the Goſpel, 1 Cor. 4. 15.

He is called the Word, firſt, with reſpect to the Old Creation likewiſe; ſecondly, with reſpect to the New Creation alſo.

Firſt, He is called the Word, with reſpect to the Old Creation, as he is the thing begotten in the heavens, and in the earth, and in the ſea, and in every thing in the heavens, earth, and ſea: for there is nothing in them, but holds forth the power and wiſdom of God, which is Chriſt: ſee 1 Cor. 1. 24. For it is the proper work of the Son, to be begotten in the Old Creation.

Secondly, He is called the Word, with reſpect to the New Creation, as he is the thing begotten in us in the New Creation; as he is the life, power, and hope of glory within us, Col. 1. 27. as he is our wiſdom, juſtification, ſanctification, redemption, and the like. For it is the proper work of the Son, to be begotten in us.

He is called the Spirit, with reſpect to two things:

Firſt, as he is a diſcoverer and revealer of Truth and Glory to us, and in us, in the Old Creation: there is abundance of Truth and Glory to be ſeen there, which we ſee not, nor know: every thing of the Old Creation ſets forth more or leſs glory. The heavens declare the glory of God, and the firmament ſheweth his handy-work. And the devil keeps us from looking after the glory of God that ſhines forth in the things of the world. Now it is the onely work of God, as he is the Spirit, to diſcover and reveal that glory and truth that lies hid in every thing in the world.

Secondly, he is the Spirit, as he is the revealer and diſcoverer of truth and glory in the New Creation: there is no glory to be ſeen, without the Spirit; and there is no knowing of truth and glory, but by the Spirit. We may ſeek to finde it out, and labour, and weary out our ſpirits, and yet not finde it. It is not the joyning of every mans Learning together, can finde it out: Truth indeed will put all learned Rabbies to a non-plus. And ſo for the Glory of God, it is unſearchable; men cannot finde it out, though they joyn all their heads together. Where is the wiſe? where is the ſcribe? where is the diſputer of this world? Tell me what is glory of God, and what is Truth. You cannot tell me: for, no man knows the minde of God, but God. Now it is the onely work of God, as he is the Spirit, to reveal and make known Truth and Glory to us and in us.

Again, he is called the Spirit, as he is the leader of the poor creature into Truth and Glory, in the Old Creation. Though God, as the Spirit, diſcovers Truth and Glory to us in the Old Creation; yet, Friends, we cannot be led into it, but by the Spirit: though we ſee never ſo much Truth and Glory ſhine forth in the Old Creation, yet we cannot enjoy it, without the Spirit; the Spirit is that which leadeth us into the enjoyment of it, which is ſweeter then the ſeeing of it. Howbeit, when he the Spirit of truth is come, he will guide you into all truth: for he ſhall not ſpeak of himſelf; but whatſoever he ſhall hear, that ſhall he ſpeak; and he will ſhew you things to come, Joh. 16. 13.

Secondly, he is the Spirit, as he is the guider of poor creatures into Truth and Glory, in the New Creation. Friends, if there be any Truth and Glory that you poſſeſs, the Spirit guided you into it: for we are ſo ready to go out of the way of Truth and Glory, though it be diſcovered to us, that unleſs we had ſome one to guide us into Truth and Glory, we ſhould miſs of the enjoyment of it, though we ſee it.

The ſecond thing to be ſpoken to in the firſt verſe of the words, is this: What heaven is, in which the Witneſſes bear record.

Heaven here, is rhe uncompounded and unmixt ſtate of Saints; it is ſuch an eſtate of glory in which Saints ſhall be, as ſhall not be mixed or compounded with fleſh. That ſtate which we are now in, it is a mixt ſtate of Fleſh and Spirit; but that ſtate which we ſhall be in, in heaven, is a pure ſtate of Spirit and Glory.

The third thing to be enquired into, is, What the Witneſſes record in heaven is. In which, we ſhall conſider four things.

For the firſt, what the Father's report is: The Father's report is ſomewhat concerning the Son. What is that? See in 1 Joh. 5. 9, 10, 11, 12. If we receive the witneſs of men, the witneſs of God is greater: for this is the witneſs of God, which he hath teſtified of his Son. He that believeth on the Son of God, hath the witneſs in himſelf: and he that believeth not God, hath made him a lyer, becauſe he believeth not the report that God gave of his Son. And this is the report, that God hath given to us eternal life, and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son of God, hath not life. See that in Joh. 5. 32. There is another that beareth witneſs of me; and I know that the witneſs which he beareth of me, is true. See verſe 37. And the Father himſelf which hath ſent me, hath born witneſs of me. But what doth the Father witneſs of Chriſt? See in Matth. 3. 16, 17. And Jeſus, when he was baptized, went up ſtraightway out of the water; and lo, the heavens were opened unto him, and he ſaw the Spirit of God deſcending like a dove, and lighting upon him. And lo, a voice from heaven, ſaying, This is my beloved Son, in whom I am well pleaſed. That which the Father teſtifies of Chriſt, is, That he is the Meſſiah, the Son of God; and that he is well pleaſed with his Son, and ſo with us, in his Son. Then that in Joh. 8. 18. The Father that ſent me, beareth witneſs of me. What is that? See verſ. 12. Then ſpake Jeſus again unto them, ſaying, I am the light of the world: he that followeth me, ſhall not walk in darkneſs, but ſhall have the light of life. God beareth record of Chriſt, that he is the light of the world, that enlightens the world; and that he that is a follower of Chriſt, ſhall not walk in darkneſs, but ſhall have the light of life, that is, life's light; that is, he ſhall have that light that is accompanied with life. See that in Heb. 7. 17. For he testifieth, Thou art a priest for ever after the order of Melchizedek. The Father teſtifieth of Chriſt, that he is an everlaſting Prieſt, to make interceſſion for us, and to take away our ſins. Who is made, not after the Law of a carnal commandment, but after the power of an endleſs life, that is, unlooſeable and indiſſolvable life.

The ſecond thing to be enquired into, is, What the Word's report is.

Firſt, It beareth witneſs of the Father, that he ſent his Son to be the Saviour of the world; it teſtifieth what it hath ſeen and heard, in the Father, and from the Father, Joh. 3. 32. The Word teſtifieth of that good will, love, and grace, which it hath ſeen and heard to be in the Father, towards the worſt of ſinners: the Word beareth witneſs of the Father, by its works that it did, that the Father ſent him into the world, to finiſh that great work of Redemption and Reconciliation. See Joh. 18. 37. To this end was I born, and for this cauſe came I into the world, that I ſhould bear witneſs unto the truth. Every one that is of the truth, heareth my voice.

Secondly, It teſtifieth of it ſelf. See Joh. 8. 14, 18. Jeſus anſwered and ſaid unto them, Though I bear record of my ſelf, yet my record is true: for I know whence I came, and whither I go. I am one that beareth witneſs of my ſelf, that I came from the Father, and go to the Father.

Object, But, may ſome ſay, Chriſt ſaith in Joh. 5. 3. If I bear witneſs of my ſelf, my witneſs is not true: ſo that Chriſt bearing witneſs of himſelf, is not true.

Anſw. To this I anſwer; If Chriſt bear witneſs of himſelf alone, that is, without the Father, and not as one ſent from the Father; then indeed his witneſs is nottrue; otherwiſe it is.

The third thing to be enquired into, is, What the holy Ghoſt's report is.

The holy Ghoſt's report, ſee in Heb. 10. 15. Whereof the holy Ghoſt alſo is a witneſs to us: of which ſee in verſ. 10. By the which will we are ſanctified, through the offering of the body of Jeſus Chriſt once for all. See likewiſe verſ. 12. This man, after he offered one ſacrifice for ſins for ever, ſate down on the right hand of God, from henceforth expecting till his enemies be made his footſtoole. See verſ. 14. For by one offering, he hath perfected for ever them that are ſanctified. All which the holy Ghoſt teſtifieth. And that in Act. 5. 32. For we are his witneſſes of theſe things, and ſo is alſo the holy Ghoſt, whom God hath given to them that obey him. What doth the holy Ghoſt witneſs? See in verſ. 30, 31. The God of our Fathers raiſed up Jeſus, whom ye ſlew and hanged on a tree. Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Iſrael, and forgiveneſs of ſins: of which the holy Ghoſt is a witneſs. Now the holy Ghoſt beareth witneſs by cloven tongues, that Chriſt is exalted. See Act. 2. 3, 4, 33. And there appeared unto them cloven tongues like as of fire, and it ſate upon each of them. And they were all filled with the holy Ghoſt, and began to ſpeak with other tongues, as the Spirit gave them utterance. Therefore, being by the right hand of God exalted, and having received of the Father the promiſe of the holy Ghoſt, he hath ſhed forth this which you now ſee and hear.

The fourth thing to be inquired into, is, How the Father, Word, and holy Ghoſt witneſs. They witneſs immediately, that is, without means.

The next thing to be inquired into, is, How the Father, Word, and holy Ghoſt, are one. They are one in ſubſtance, in being; they are one pure eſſence and perſon. He doth not ſay, They agree in One; but, Are One.

If it be thus, Then this may ſerve to diſcover what theſe three Witneſſes in Heaven are; they are the Father, Word, and holy Ghoſt; three immediate, true, and ſtrong Witneſſes. It is written in the Law, that the teſtimony of two witneſſes is true; much more the teſtimony of three. What greater teſtimony can there be in Heaven, then the teſtimony of three? the Father bearing teſtimony of the Son, and the Son of the Father, and the holy Ghoſt of both; all three witneſſing grace and love, to our ſpirits, that we are theirs, and they ours. Job ſaith, Alſo now behold, my witneſs is in heaven; (ſpeaking of the Father, Son, and holy Ghoſt in unity) and my record is on high, that is, in the high places, Job 16. 19. It ſhall be eſtabliſhed for ever, as the moon, and as a faithful witneſs in heaven: Selah: ſpeaking of Davids Throne. So Pſa. 37. The witneſſes in Heaven are ſuch as are faithful. Now a faithful witneſs will not lye, Prov. 14. 5, 25.

If it be ſo, Then deſire God to open the Temple of the Tabernacle of the Teſtimony in heaven to you. Rev. 15. 5. It is ſaid, when the Temple of God was opened in heaven, there was ſeen in the Temple the Arke of his Teſtament; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail, Rev. 11. 19. Friends, when God comes to open his Temple in Heaven, then we ſhall ſee the Ark of his Teſtament, and lightenings, and voices, and thunders, and an earthquake, and great hail fall upon the man of ſin in us.

If it be ſo, Then this may ſerve to diſcover what the myſtery of the Father, Son, and holy Ghoſt or Spirit is; That they are three, and yet one; one, and yet three: that the Father is one, the Son another, and the holy Ghoſt another; and yet the ſame▪ God variouſly come forth. So that Unity brancheth forth it ſelf into Variety, and Variety into Unity: the Father is not limited to Unity, but ſpreads forth himſelf into Diverſi • y.

If it be ſo, Then this may ſerve to diſcover the vanity and blaſphemy of thoſe that hold that Chriſt and the Spirit are meer Creatures, and not the moſt high God; For it is cleer from what hath been ſpoken, that they are the moſt high God in Unity; and the Father, Son, and Spirit differ not, but in their ſeveral makings forth; all are but one, eternal, wiſe, immortal, and inviſible Being. And the reaſon why people fall into ſuch groſs abſurdities, is, becauſe they are ignorant of this myſtery: He that ſendeth, and he that is ſent; He that gave the holy Ghoſt, and the holy Ghoſt that was given; He that ſpeaketh of himſelf, and he that ſpeaketh not of himſelf; He that teacheth, and he that is taught; He that gives, and he that receiveth; He that is the giver, and he that is the gift; He that prayeth, and he that offers up prayer, are all but one incomprehenſible being; and therefore Chriſt ſaith of the Father and himſelf, that they are one: I and my Father are one. Till we come to underſtand things thus, we ſhall miſs of the truth, and run into a thouſand errours.

Thus much for the firſt verſe of the words.

The firſt thing to be conſidered in the ſecond verſe of the words, is, What earth is, in which the Water, Blood, and Spirit witneſs.

Earth is the mixt and compounded ſtate of Saints, in which they live in this life; which is an eſtate part of fleſh, and part of ſpirit; part fleſhly, part ſpiritually: in which ſtate, there is ſuch a luſting and fighting of the ſpirit againſt fleſh, and fleſh againſt the ſpirit, that a Saint cannot do many times the things he would, but is led captive into the law of ſin.

The ſecond thing to be conſidered in the ſecond verſe of the words, is, Who they are that bear witneſs on earth. They are three; the Spirit, VVater, and Blood.

But you will ask me, VVhat the Spirit is, what the VVater is, and what the Blood is.

The Spirit is God, and the Lord is that Spirit. Now God is the Spirit (as I ſaid before) in reference to the diſcovery of truth, and leading into truth: or, he is called the Spirit, in reſpect of his Omnipreſency, or becauſe of its Inviſibility: a ſpirit cannot be ſeen.

The ſecond thing to be ſpoken to, is, VVhat the VVater is. It is that which came out of the ſide of Chriſt, when one of the ſouldiers with a ſpear pierced his ſide.

The third thing to be ſpoken to, is, VVhat the Blood is, that beareth witneſs in earth: It was that likewiſe which iſſued out of Chriſt's ſide. See both theſe in Joh. 19. 34.

The next thing to be conſidered in the words, is, VVhat the VVitneſſes teſtimonies in earth are: and in this, there are theſe three things to be conſidered:

The firſt thing to be inquired into, is, VVhat the witneſs of the Spirit is, or what it teſtifieth. It teſtifies of Chriſt: See Joh. 15. 26. But when the Comforter is come, whom I will ſend unto you from the Father, even the Spirit of truth which proceedeth from the Father, he ſhall teſtifie of me, and make known me: I ſay, The Spirit teſtifies of Chriſt; it witneſſeth Chriſt to the ſoul.

Firſt, It teſtifieth the ſufferings of Chriſt; it witneſſeth them to the ſoul; it makes known what Chriſt hath ſuffered, and the fruit of thoſe ſufferings; and witneſſeth the truth thereof to the ſoul, 1 Pet. 1. 11.

Secondly, It teſtifies of that glory which ſhould follow thoſe ſufferings. VVhat is the glory? That glory which Jeſus Chriſt is in at the right hand of the Father. VVhat is that? See in Joh. 17. 5. And now, O Father, glorifie me with thine own ſelf, with the glory which I had with thee before the world was; which was with his own ſelf. Now the Spirit teſtifies of that glory, and witneſſeth it to the ſoul. There is always glory following after affliction; and the more affliction, the more glory: Our light afflictions, which are but for a moment, are not worthy to be compared with that glory which is to be revealed in us. All which the Spirit teſtifies.

The next thing to be conſidered, is, VVhat VVater witneſſeth. It witneſſeth myſtically Sanctification, Purity, VVaſhing, Cleanſing, doing away ſin.

The third thing to be conſidered, is, VVhat Blood witneſſeth. It witneſſeth Salvation, Redemption, Juſtification, Life, though in a myſtical ſence.

Object. But, may ſome ſay, How can VVater witneſs Sanctification, waſhing, cleanſing of the ſoul? And how can Blood witneſs Salvation, Juſtification, and the like, ſeeing the VVater and Blood of Chriſt was long ſince ſpilt upon the ground?

Anſw. I ſhall anſwer this, by asking another Queſtion: How did Abel, being dead, ſpeak? Rev. 11. 4.

The fourth thing to be inquired into, is, How the Spirit, VVater, and Blood witneſs. They witneſs mediately, that is, by means.

The laſt thing to be inquired into, is, How the Spirit, VVater, and Blood agree in one. Thus: They witneſs to one thing: what the Spirit witneſſeth, that VVater witneſſeth; and what VVater witneſſeth, Blood witneſſeth; and what VVater and Blood witneſs, that the Spirit witneſſeth, which is love.

If it be thus, Then this may ſerve to inform us of this truth, That God hath not left us without three VVitneſſes in earth: God would not have us be without three, by reaſon that he tenders us ſo much: he knows our frailties, that we are ready to be ſet upon by Satan, and to ſink in our Spirits for want of VVitneſſes: he hath given us three, to confirm us, and eſtabliſh us, in our mixt ſtate of fleſh and blood, leſt we ſhould be diſcouraged, and ſo faint away in our ſpirits, becauſe of thoſe corruptions and fleſh which are within us: he hath given us his own Spirit, and his own VVater and Blood, to bear witneſs to our ſouls of loving kindneſs and mercy, ſanctification, pardon of ſin, righteouſneſs, and the like.

If it be thus, Then do not ſay you ſhall not be Sanctified and made clean: VVater witneſſeth Sanctification, and Purity to the ſoul. Do not ſay you are not, nor ſhall be juſtified, that your ſins are not pardoned: Blood ſpeaks it, that your ſins are pardoned, and you juſtified.

If it be thus, Then ſet to your ſeals to that which the Spirit, VVater, and Blood teſtifie: the not receiving what they witneſs, is the cauſe of abundance of trouble, and ſinkings of the ſpirit. Liſten therefore what VVater and Blood, or rather the Spirit in water and blood witneſſeth, and it will force you to ſubmit to its teſtimonies; and thoſe that have received their teſtimonies, have ſet to their ſeals that God is true.

THere are in the firſt verſe of this Pſalm, theſe things to be conſidered:

Firſt, what is meant by foundation here.

Secondly, whoſe this foundation is.

Thirdly, where this foundation is.

Fourthly, what the holy mountains are in which the foundation is.

The firſt thing to be enquired into, is, What is meant by foundation here. It is meant Chriſt; he is a Saints foundation, upon which he builds, or is built. We are built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief corner-ſtone. It is not any thing that a believer builds upon, but Jeſus Chriſt. As a wiſe maſter-builder, (ſaith Paul) I laid the foundation, Chriſt: for other foundation can no man lay, then that is laid, Jeſus Chriſt. Now if any man build upon this foundation, gold, ſilver, precious ſtones, wood, hay, ſtubble, which are falſe Doctrines and Principles; every mans work ſhall be made manifeſt: for the day ſhall declare it, becauſe it ſhall be revealed by fire; and the fire ſhall trie every mans work, of what ſort it is▪ If any mans work abide, which he hath built thereupon, he ſhall receive a reward. If any mans work ſhall be burnt, he ſhall ſuffer loſs▪ but he himſelf ſhall be ſaved; yet ſo as by fire, 1 Cor. 3. 10, 11, 12, 13, 14, 15.

The ſecond thing to be enquired into, is, Whoſe this foundation is. It is God's foundation, of God's own laying in the mountains: Behold, I lay in Zion for a foundation, a ſtone, a tried ſtone, a ſure foundation, Iſai. 28. 16. And in another place it is ſaid, that the foundation of God ſtandeth ſure, 2 Tim. 2. 19.

The third thing to be enquired into, is, Where this foundation is: that is to ſay, in the holy mountains. What is meant by the holy mountains? See Dan. 9. 16. O Lord, according to all thy righteouſneſs, I beſeech thee, let thine anger and thy fury be turned away from thy city Jeruſulem, thy holy mountain; becauſe, for our ſins, and for the iniquities of our fathers, Jeruſalem and all thy people are become a reproach to all that are about us. And that in Joel 3. 17. So ſhall ye know that I am the Lord your God, dwelling in Zion my holy mountain: then ſhall Jeruſalem be holy, and there ſhall be no ſtrangers paſs thorow her any more. So that the holy mountain is the City Jeruſalem; it's Zion: God hath laid his foundation in Jeruſalem, in Zion, for Zion to build upon.

The Lord loves the gates of Zion more then all the dwellings of Jacob.

There are in this verſe theſe things to be conſidered:

Firſt, what the gates of Zion are. They are thoſe that open into Zion, that give an entrance into Zion, that let us into Zion. It is the property of a gate to let in into ſome place or other: ſo the gates of Zion are thoſe which give us an admittance into Zion.

The ſecond thing to be enquired into, is, what the dwellings of Jacob are. They are theſe: They dwelt upon ſomewhat that was not God; they dwelt upon wickedneſs, as thoſe that know not God do: ſee Job 18. from verſ. 6 of this Chapter, to verſ. 21. Yea, the light of the wicked ſhall be put out, and the ſpark of his fire ſhall not ſhine; the light ſhall be dark in his tabernacle, and his candle ſhall be put out with him: the ſteps of his ſtrength ſhall be ſtraightned, and his own counſel ſhall caſt him down. For he is caſt into a net by his own feet, and he walketh upon a ſnare. The grin ſhall take him by the heel, and the robber ſhall prevail againſt him. The ſnare is laid for him in the ground, and a trap for him in the way. Terrours ſhall make him afraid on every ſide, and ſhall drive him to his feet. His ſtrength ſhall be hungerbitten, and deſtruction ſhall be ready at his ſide. It ſhall devour the ſtrength of his skin; even the firſt-born of death ſhall devour his ſtrength. His confidence ſhall be rooted out of his tabernalce, and it ſhall bring him to the king of terrours. It ſhall dwell in his tabernacle, becauſe it is none of his: brimſtone ſhall be ſcattered upon his habitation. His roots ſhall be dried up beneath, and above ſhall his branch be cut off. His remembrance ſhall periſh from the earth, and he ſhall have no name in the ſtreet. He ſhall be driven from light into darkneſs, and chaſed out of the world. He ſhall neither have ſon nor nephew among his people, nor any remaining in his dwellings. They that come after him, ſhall be aſtonied at his day, as they that went before were affrighted. Surely ſuch are the dwellings of the wicked, and this is the place of him that knoweth not God. Then that in Pſal. 55. 15. Let death ſeiſe upon them, and let them go down quick into hell: for wickedneſs is in their dwelling, and among them. Now the Lord loves the gates of Zion, the outward part of Zion, the entrance of Zion, more then Jacob's dwellings: he cannot endure dwelling places where wickedneſs is: he cannot endure our dwelling places, that which we dwell and live upon beſides God.

Glorious things are ſpoken of thee, O city of God. Selah.

The things that are to be enquired into in this verſe, are theſe following▪

Firſt, what the city of God is. It is that in which God dwells and inhabits, and takes up his abode: it is Zion, Jeruſalem; it is God's people.

The ſecond thing to be enquired into, is, what thoſe glorious things are that are ſpoken of the city of God. See Pſal. 45. 13, 14, 15. The Kings daughter is all glorious within; (which is the Church of Chriſt:) her clothing is of wrought gold. She ſhall be brought to the King Chriſt Jeſus in rayment of needle-work: the virgins her companions that follow her, ſhall be brought unto thee. With gladneſs and rejoycing ſhall they be brought: they ſhall enter into the Kings palace; that is, into Chriſts glory; whoſe garments ſmell of myrrhe, aloes, and caſſia, out of the ivory palaces whereby they have made thee glad, verſ. 8. Kings daughters were among thy honourable women: upon thy right hand did ſtand the queen in gold of Ophir, verſ. 9. See that in Iſai. 33. 20, 21. Look upon Zion, the city of our ſolemnities: thine eyes ſhall ſee Jeruſalem a quiet habitation, a tabernacle that ſhall not be taken down: not one of the ſtakes thereof ſhall ever be removed, neither ſhall any of the cords thereof be broken; but there the glorious Lord will be unto us a place of broad waters and ſtreams, wherein ſhall go no galley with oars, neither ſhall gallant ſhips paſs thereby.

See Rev. 21. 1. And I ſaw a new heaven and a new earth. This new heaven and earth is a ſtate of righteouſneſs: See 2 Pet. 3. 13. Nevertheleſs we, according to his promiſe, look for new heavens and a new earth, wherein dwelleth righteouſneſs: that is, ſuch heavens and ſuch an earth as is free from all corruption and ſin. This new heaven and new earth is ſpoken of in Iſai. 45. 17. For behold, I create new heavens and a new earth; and the former ſhall not be remembred, nor come into minde. This new heaven and new earth is deſcribed there to be ſuch an eſtate of glory, in which the voice of weeping ſhall be no more heard, nor the voice of crying, verſ. 19. but Jeruſalem ſhall be created a rejoycing and a joy, verſ. 18. And he who bleſſeth himſelf in the earth, ſhall bleſs himſelf in the God of truth; and he that ſweareth in the earth, ſhall ſwear by the God of truth; becauſe the former troubles ſhall be forgotten, verſ. 16.

For the firſt heaven and firſt earth were paſſed away: they ſhall not be remembred, nor come into minde. Which firſt heaven and earth is that ſtate of things in and under which the Saints are now: Whoſe voice then ſhook the earth; but now he hath promiſed, ſaying, Yet once more I ſhake not the earth onely, but alſo heaven, Heb. 12. 26. God is now a ſhaking the old heaven and earth, and they begin to fall apace, and to make way for the new heavens and earth.

And there was no more ſea: That is, no more troubleſomneſs, confuſedneſs, broils, waves, tempeſts, and ſtorms. This John ſaw, and it will ſhortly be fulfilled.

And I John ſaw the holy city, new Hieruſalem, coming down from God out of heaven, prepared as a bride adorned for her husband. This holy City, new Hieruſalem, is the Church of Chriſt in her glorious triumphing eſtate. It is therefore ſaid to come down from God out of heaven, becauſe it hath all its newneſs and holineſs from God, and from heaven, by which ſhe is now prepared and adorned for her husband.

And I heard a great voice out of heaven, ſaying, Behold, the tabernacle of God is with men, and he will dwell with them, and they ſhall be his people; and God himſelf ſhall be with them, and be their God. Iohn heard a voice from heaven, which called him to behold, ſee, and take notice, that God would tabernacle in men, make men his tabernacle. He tells Iohn that this his tabernacle is with men; he doth not tell him it ſhall be with men; but it is already; he dwells himſelf with the Saints already: intimating unto us this, that it is ſo in the counſel of God. There is a great deal in that word himſelf: he dwells in us now by the Spirit: (Ye are the habitation of God by the Spirit:) but he will dwell himſelf, in his own proper ſubſtance, being, and perſon: God himſelf ſhall be with them: He is with us now, but he ſhall be with us in greater glory: and he will dwell with us: Now he is in us and with us for a while, and then withdraws himſelf; but then he ſhall take up his dwelling for ever in our hearts: and we ſhall be his people: We are his people now; but we ſhall be ſo his people, as that his name ſhall be written upon our foreheads, that we ſhall be diſtinguiſhed from the world: the world ſhall acknowledge us to be his: and he ſhall be their God: He is their God now, but it ſhall appear to all then that he is their God.

And God ſhall wipe away all tears from their eyes; and there ſhall be no more death, neither ſorrow, nor crying, neither ſhall there be any more pain: for the former things are paſſed away. Here is a further deſcription of Hieruſalem's ſtate. When God comes to dwell among us himſelf, when he himſelf comes to be with us, he will put an end to all our ſorrow, and crying, and pains; yea, he will wipe away all our tears; ſo that we ſhall weep no more; he will take away death, even that death through fear of which many were all their life-time ſubject to bondage, Heb. 2. 15. and we ſhall live for ever in his ſight: and the reaſon is, Becauſe the former things are paſt away.

And he that ſate upon the throne, ſaid Behold, I make all things new. And he ſaid unto me, Write: for theſe words are true and faithful. And he ſaid unto me, It is done. Here is Chriſt upon the throne, calling us to behold that he makes all things new. Friends, Jeſus Chriſt is doing of it, and he will reſtore his people into a better and more firm eſtate then they were in in the firſt Adam; and for the confirmation of this, commandeth John to write it as a thing already done. Things to come, which are decreed in the counſel of God, are as certain as if they were paſt: for God cannot change nor alter: therefore he ſaith, I am Alpha and Omega, the firſt and the laſt, ver. 6.

Now at the ninth verſe he ſaith, And there came unto me one of the ſeven Angels which had the ſeven vials full of the ſeven plagues, and talked with me, ſaying, Come up hither; (Here the Spirit of the Lord calls up John above himſelf, that ſo he might ſee and receive the viſions of the Lord) I will ſhew thee the Bride the Lambs wife, that is, the Church of Chriſt in her glorious eſtate.

And he carried me away in the ſpirit to a great and high mountain, which is Chriſt, that ſo he might take a view of the ſpouſe of Chriſt in her glory. Which thing holds forth this to us, that none can take a right view of the new Jeruſalem, unleſs they be taken from earth into heaven. And ſhewed me that great city, the holy Jeruſalem, deſcending out of heaven from God, having the glory of God, that is, the light, wiſdom, power, beauty, and excellency of God: no leſs then the very glory of God is the new Ieruſalem clothed with. And her light was like unto a ſtone moſt precious, even like a jaſper ſtone; which is full of beauty, excellency, and glory. And cleer as cryſtal, that is, in reſpect of its bright ſhining and gliſtering light▪ And had a wall great and high; which ſpeaks the ſecurity, defence, and ſafetineſs of the City. And it had twelve gates; which ſignifieth this to us, the hardneſs and difficulty of enemies to enter in. And at the gates twelve angels, to keep the gates, that none but the righteous enter in. And names written thereon, which are the names of the twelve tribes of the children of Iſrael; that is, all the Elect of God, both Jews and Gentiles, that are not Iſraelites after the fleſh, but true Iſraelites. Which holds forth this to us, that thoſe that are to enter into the City, their names are written upon the gates of the City. On the eaſt three gates, on the north three gates, on the ſouth three gates, and on the weſt three gates. Which holds forth this unto us, That out of all the four quarters of the earth, the Elect ſhall be gathered. See Mat. 24. 31. And he ſhall ſend his angels with a great ſound of a trumpet; and they ſhall gather together his elect from the four windes, from one end of heaven to the other: or, from the uttermoſt parts of the earth, to the uttermoſt part of heaven, Mark 13, 27. And ſome ſhall be let in at one gate, and ſome at another. And the wall of the city had twelve foundations; which ſpeaks the ſureneſs of its foundation: and in them the names of the twelve apoſtles of the Lamb; to ſignifie unto us, that the ground and foundation of this City is laid upon the doctrine of the Apoſtles and Prophets, Jeſus Chriſt being the corner-ſtone. And he that talked with me, had a golden reed to meaſure the city, and the gates thereof, and the wall thereof. Meaſuring with Reeds, was a thing of great uſe, as we read among the Prophets. Becauſe every thing of this ſpiritual Ieruſalem is glorious, therefore the meaſuring-reed is ſaid to be of gold. This golden Reed is the Spirit. And the city lieth fourſquare: which preſents us with this, The faſtneſs and unmoveableneſs of its ſtature: for round things are eaſily rolled and moved aſide; but ſquare things are not. Seeing we receive a kingdom that cannot be ſhaken, let us have grace, whereby we may ſo ſerve God, that we may pleaſe him, with reverence and fear, Hebr. 12. 28. And the length is as large as the breadth. And he meaſured the city with the reed, twelve thouſand furlongs: the length, and the breadth, and the height of it are equal. The Angel with his golden Reed meaſureth the ſquare ſide of the City, both in length, breadth, heighth, and depth of it and findeth each of them to be Twelve thouſand furlongs; which after 8 furlongs to the mile, maketh in our account fifteen hundred miles, as ſome ſay; and ſo the whole ſquare of this great City cometh to ſix thouſand miles; which is a great compaſs; and holdeth forth unto us the great largeneſs of this City, that there is room enough for all the inhabitants thereof, yea moſt pleaſant and commodious rooms. And he meaſured the wall thereof, an hundred fourty and four cubits, according to the meaſure of a man, that is, of the angel: which, after our common account of two Cubits to a Yard, amount unto ſeventy and two yards; which is a great thickneſs, even ſo thick, as no enemy can break in. And the building of the wall of it was of jaſper; that is, ſpotty, greedy, green, and flouriſhing. And the city was pure gold, without any mixture. Like unto clear glaſs, pure and gliſtering. And the foundations of the wall of the city were garniſhed; beautified and adorned with all manner of precious ſtones, which were written upon the breſt-plate of the High-prieſts under the Law.

But here we are not to think that the city of God is of ſuch metal and matter indeed, as is here deſcribed: but the holy Ghoſt would give us ſome taſte of it, and, after a ſort, ſhadow out unto us under theſe things, which are of moſt eſteem amongſt men, what the glory and excellency of this new Hierulem is.

And the twelve gates were twelve pearls; every gate was of one pearl: and the ſtreet of the city was pure gold, as it were tranſparent glaſs. All which hold forth to us the braveneſs, beautifulneſs, gloriouſneſs, gliſtering, and admirableneſs of the City. If the gates be of Pearl, and the ſtreet of gold, then what are the inmoſt rooms! And I ſaw no temple therein, as was in the old Ieruſalem. For the Lord God Almighty, and the Lamb, are the temple of it. As the City hath no need of the Temple, ſo it hath no need of the ſun, neither of the moon, to ſhine in it: that is, it hath no need of any light: for the glory of God did lighten it, and the Lamb is the light thereof. God and Chriſt is all in all there. The kings of the earth do bring their glory and honour into it. Though none of the Kings and Nobles of the Gentiles might be admitted into the old Jeruſalem, yet they have free paſſage into this. And the gates of it ſhall not be ſhut at all by day. The gates of this City always ſtand open for believers to come in, as not fearing enemies. For there ſhall be no night there. All ſhall be light. And they ſhall bring the honour and glory of the nations into it; and throw it down at Chriſt's feet. And there ſhall in no wiſe enter into it any thing that defileth, neither whatſoever worketh abomination▪ or maketh a lye, but they that are written in the Lambs book of life. No unclean thing ſhall enter in here.

Now in Chap. 22. to verſe 6. he ſpeaketh of a pure river of water of life: This River is Chriſt, who is pure: the Water of this River, is the Spirit, that flows from him, and begets life in us. Clear as cryſtal. There is no muddineſs in it. Proceeding out of the throne of God and the Lamb. Which holds forth unto us, that God in Chriſt is the original of all our life and happineſs. In the midſt of the ſtreet of it, and of either ſide of the river, was there the tree of life; which is Chriſt: which bare twelve manner of fruits: Which ſpeaketh thoſe varieties of pleaſures and delights that are in Jeſus Chriſt. And yeelded her fruit every month, as well in ſummer as in winter: Which ſpeaks this to us▪ the plenty of pleaſures and delights that are in Jeſus Chriſt. And the leaves of the tree were for the healing of the nations; to preſerve them from all diſeaſes and griefs, ſorrow and pain, and ſickneſs. The tree ſtands not in an outward corner of the City▪ but in the midſt of the ſtreet, and of both ſides of the river, that all the Citizens of Jeruſalem might freely come unto it, and taſte of the fruits of it. And there ſhall be no more curſe. We ſhall be no more ſubject to any curſe in the heavenly Paradiſe, as Adam was in the earthly. But the throne of God and the Lamb ſhall be in it. God ſhall be on his throne, and the Lamb there. And his ſervants ſhall ſerve him; yea, they ſhall ſee his very face, (which Moſes could not endure the ſight of) and be taken with his glory. And his Name ſhall be in their foreheads; which ſhall diſtinguiſh them from the world: yea, his Name ſhall be ſo ſeen in their foreheads, that all the world ſhall take notice of it. And there ſhall be no night there, and they need no candle, neither light of the ſun: for the Lord God gives them light; and they ſhall reign for ever and ever with the Lord. And he ſaid unto me, Theſe ſayings are faithful and true. And the Lord God of the holy prophets ſent his holy angel to ſhew unto his ſervants the things which muſt ſhortly be done. All which are ſpoken of the City of God. Selah. And if you look into the 54, 60, 62, 65 of Iſaiah, you ſhall ſee further what glorious things are ſpoken of the City of God.

I will make mention of Rahab and Babylon to them that know me.

The firſt thing to be inquired into in theſe words, is, What Rahab is. It is Egypt: See Iſa. 51. 9. Awake, awake, put on ſtrength, O arm of the Lord; awake as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? See Pſal. 89. 10. Thou haſt broken Rahab in pieces. Or▪ Rahab may be taken for the harlot. Heb. 11. 31. By faith, the harlot Rahab periſhed not with them that believed not, when ſhe had received the ſpies with peace.

The ſecond thing to be inquired into, is, What Babylon is. It is a great City, Rev. 18. 10. Alas, alas, that great city Babylon.

The third thing to be inquired, is, What Gods making mention of Rahab and Babylon is. It is his making known and diſcovering of Rahab and Babylon.

The fourth thing to be inquired into, is, to whom God will make mention of Rahab and Babylon: and that is, to thoſe that know him; to thoſe that are acquainted with God; that have not an outward cognizance of God, but a divine inward knowledge of him: God will make mention of Rahab and Babylon to them that thus know him. What, make mention of Rahab and Babylon? Why? What is to be ſeen in Rahab? Is there any thing to be ſeen that is worth the ſeeing, in Egypt, where there is nothing but blackneſs▪ darkneſs, bondage, cruelty, and the like? Yes, this man was born there. Who is that? Chriſt. VVhat, Chriſt born in Egypt, among the Egyptians, where there is nothing but cruelty, darkneſs, and bondage? This is ſtrange. God will make mention of this, to them that know him, as an incouragement to them to believe, notwithſtanding their darkneſs and bondage, that Chriſt ſhall be born in them. Or, Rahab here▪ may be taken for the harlot. If you take Rahab for the harlot, then it is thus: God will make mention of Rahab the harlot to them that know him. VVhat, a harlot? Is there any thing to be ſeen or learn'd from her? Yes; though ſhe was a harlot, yet ſhe obtained mercy; and ſo it is an incouragement to us. Gods making mention of Rahab the harlot to them that know him, is his letting them ſee, that ſhe obtained mercy; that ſo it might be an incouragement to thoſe to whom he makes mention of it, to believe.

I will make mention of Babylon likewiſe to them that know me. VVhy, is there any thing to be ſeen in Babylon, among the Babylonians? Yes: This man was born there. VVhere? In Babylon, among the Babylonians, thoſe ſinful perſecuting creatures, that held the people of God in captivity: this God will make mention of to them that know him, as an incouragement to them likewiſe.

Behold, ſee, take notice. What ſhall we take notice of? Philiſtia. What is Philiſtia? A Country, of which the Philiſtims came. What is to be ſeen there? This man was born there. Where? Among the Philiſtims that fought againſt Chriſt, and were enemies to him.

Behold, ſee, take notice of Tyre. What is Tyre? A City, Mat. 11. 21, What is to be ſeen there? This man was born there. What, born in that ſinful City? Yes.

Behold, Ethiopia. What was Ethiopia? A Country, of whom the Ethiopians came, that is, Blackamores. What is to be ſeen there? This man was born there. Where? Among the Blackamores, thoſe ſullied, ſinful, black creatures.

So that if Satan makes the queſtion, how Chriſt can be born in ſuch an Egyptian Babyloniſh Rahab-like heart as thine is; make mention of Rahab and Egypt, and tell him▪ That this man was born there.

If Satan makes the Queſtion, how Chriſt can be born in thee, that art ſo Philiſtia and Tyre-like; Behold Philiſtia and Tyre, and tell him, That this man was born there.

If Satan tempt thee with thy blackneſs and ſulliedneſs▪ and makes thee queſtion whether Chriſt be born in thee, from thy blackneſs and ſulliedneſs; Behold Philiſta; and tell Satan, That this man was born there.

As it was ſaid of Rahab and Babylon, Philiſtia▪ Tyre, and Ethiopia, That this man was born there: ſo it ſhall be ſaid of Zion. And of Zion it ſhall be ſaid▪ This man, and that man, that is, man and man, the man Chriſt Jeſus, and the man David, was born in her.

And the Higheſt himſelf ſhall eſtabliſh her. God himſelf ſhall eſtabliſh her with grace, ſhall root her and ground her in himſelf, againſt all winds of Doctrine, temptations, ſin▪ and the gates of hell.

The Lord ſhall count, or, reckon, when he writeth up the people (among the living in Jeruſalem▪ Iſa. 4. 3. In the writing of the houſe of Iſrael, Ezek. 13. 9.) That this man Chriſt, was born there. Born where? In Zion. Selah. He that hath an ear to hear, let him hear.

As well the ſingers, as the players on inſtruments ſhall be there. Where? In Zion; and ſhall make ſweet and heavenly muſick and melody in their hearts to God. What ſingers and players on Inſtruments ſhall be there? Not carnal ſingers, but ſuch as can ſing the ſong of the Lamb; and not carnal players or carnal Inſtruments neither, but ſpiritual.

The Pſalmiſt ends the Pſalm with this ſweet ſaying, All my ſprings are within thee: As if he ſhould ſay, I am nothing but what I am from thee, thy ſprings are mine; all my ſprings of comfort joy, parts, are in thee; and if thou withdraweſt them, I die: my lower and upper ſprings are in thee, my leſſer and my greater. Chriſt ſaith of his people, A garden incloſed is my ſiſter, my ſpouſe; a ſpring ſhut up, a fountain ſealed▪ a fountain of gardens, a well of living waters and ſtreams, from Lebanon▪ Cant. 4. 12, 15. Therefore with joy, ſhall ye draw water out of the wells of ſalvation, Iſa. 12. 3. Therefore are they before the throne of God, and ſerve him day and night in his temple; and he that ſitteth on the throne ſhall dwell among them. They ſhall hunger no more, neither thirſt any more; neither ſhall the ſun light on them, nor any heat: for the Lamb which is in the midſt of the throne, ſhall feed them, and ſhall lead them unto living fountains of waters; and God ſhall wipe away all tears from their eyes, Rev. 7. 15, 16, 17.

THe words are a Prophecie of what ſhall be in the later days, and of the time in which ſhall be that which is propheſied of. What ſhall be, are theſe things following.

Firſt, There ſhall be upon the bells of the horſes, Holineſs unto the Lord.

Secondly, The pots in the Lords houſe, ſhall be like the bowls before the altar.

Thirdly, Every pot in Jeruſalem and in Judah, ſhall be holineſs unto the Lord of hoſts.

Fourthly▪ All they that ſacrifice, ſhall come and take of them, and ſeethe therein.

Fifthly, In that day, there ſhall be no more the Canaanite in the houſe of the Lord of hoſts.

Sixthly, The time when all theſe things ſhall come to paſs▪ will be, In that day.

There are in the firſt verſe of the words, theſe things to be conſidered:

Firſt▪ what the bells of the horſes are.

Secondly, what the meaning of that ſaying is, There ſhall be upon the bells of the horſes▪ Holineſs unto▪the Lord.

Thirdly▪ what the Lords houſe is.

Fourthly, what the pots in the Lords houſe are.

Fifthly▪ what the altar is.

Sixthly, what the bowls before the altar are.

Seventhly, in what ſence the pots in the Lord's houſe ſhall be like the bowls before the altar.

The firſt thing to be enquired into, is, What the bells of the horſes are. They are the bridles of the horſes, which govern, rule, and command the horſes. Bridles are ſuch, that are put into the horſes mouthes, to reſtrain them.

The ſecond thing to be enquired into, is, What the meaning of that ſaying is, There ſhall be upon the bells of the horſes, Holineſs unto the Lord. The Prophet having ſpoken before, of the horſes overthrow, and other cattel of the enemies, (ſee v. 15.) he addeth, to make up the meaſure, That all their ſpoils, even the very deckings of their furniture, ſhould be conſecrated to God, to make utenſils for his ſervice. The meaning is, God ſhall convert to his ſervice, in his Church, all ſuch things as before were employed againſt him. See this interpretation further cleared, in Iſai. 23. 17, 18. And it ſhall come to paſs, after the end of ten yeers, that the Lord will viſit Tyre, and ſhe ſhall turn to her hire, and commit fornication with all the kingdoms of the world upon the face of the earth: and her merchandiſe and her hire ſhall be holineſs to the Lord; it ſhall not be treaſured, nor laid up: for her merchandiſe ſhall be for them that dwell before the Lord, to eat ſufficiently, and for durable cloathing. Her hire ſhall be holineſs unto the Lord; that is, ſhall be converted to the ſervice of God, which was before employed againſt God. Or, the meaning of that ſaying, There ſhall be upon the bells of the horſes, Holineſs unto the Lord, may be this: There ſhall be holineſs ſeen upon mean things poor things comparatively, as a Bridle is: A man ſhall look nowhere, but he ſhall ſee Holineſs written, yea, upon the moſt contemptible things: If a man look behinde him, or before him, or on either ſide of him, he ſhall ſee Holineſs, that is▪ he ſhall ſee ſomewhat of God in every thing in the world; ſhall ſee Holineſs in mount Zion: though mount Zion now ſeems to be that ſhe is not, black, unholy, yet there ſhall be Holineſs ſeen there: for it ſhall ſhine forth, and all the world ſhall ſee it: See Obadiah verſ. 17. Ʋpon mount Zion ſhall be deliverance, and there ſhall be holineſs. As there is written Holineſs upon the breſtplate of our high-prieſt Chriſt Jeſus: ſo ſhall there be Holineſs written upon us, upon mount Zion; and it ſhall be viſible too, as it is in our Head, and as it was in the High-prieſt under the Law: See Exod. 39. 30. And they made the plate of the holy crown of pure gold, and wrote upon it a writing like to the ingraving of a ſignet, Holineſs to the Lord, or of the Lord. And as holineſs was ingraven upon the Breſtplate of the High-prieſt under the Law: ſo it ſhall be upon us. Conſider that in Joel 3. 17. So ſhall ye know that I am the Lord your God, dwelling in Zion, my holy mountain. Zion is holy, but the world ſees it not, and therefore the world ſpeaks evil of Zion. Then ſhall Jeruſalem be holy, or holineſs; and there ſhall be no ſtranger paſs thorow her any more. God looks upon Jeruſalem to be holy, now; but when there ſhall be no ſtranger paſs thorow her, then ſhe ſhall be more holy; then ſhe ſhall be viſibly holy; holineſs ſhall ſo break forth in her, that the world ſhall acknowledge her to be holineſs to the Lord.

The third thing to be enquired into, is, What the Lords houſe is. It is Zion, it is Jeruſalem: the Lords houſe are thoſe in whom he dwells; and they are his people.

The fourth thing to be enquired into, is, What the pots in the Lords houſe are. The pots in the letter, were thoſe that were made uſe of under the Law, and were made of braſs. See Exod. 38. 3. He made all the veſſels of the altar, the pots, and the ſhovels, and the baſins, and the fleſhhooks, and the fire-pans, all the veſſels thereof, made he of braſs; and they were ſuch in which they ſod the holy offerings. See 2 Chron. 35. 13. And they roſted the paſſeover with fire, according to the ordinance; but the other holy offerings ſod they in pots, and in caldrons, and in pans, and divided them ſpeedily among the people, and afterwards they made ready for themſelves and the prieſts, becauſe the prieſts the ſons of Aaron were buſied in offering of burnt offerings. See that in Ezek. 46. 22, 23, 24. In the four corners of the court, there were courts of fourty cubits long, and thirty cubits broad; theſe four corners were of one meaſure: and there was a new building round about in them, round about them four: and it was made with boylingplaces under the rows round about. Then ſaid he unto me, Theſe are the places of them that boil, where the miniſters of the houſe ſhall boyl the ſacrifice of the people. So that you ſee the pots in the letter were thoſe in which the Sacrifices of the people were to be boiled. The pots in the myſterie, are thoſe Divine diſcoveries and manifeſtations of Chriſt, in which the ſpiritual Sacrifices of the Saints are and ſhall be boyled. That they are the diſcoveries of Chriſt that fit a Sacrifice to be offered to God, ſee Mal. 3. 2, 3, 4. But who may abide the day of his coming, and who ſhall ſtand whon he appeareth? for he is like refiners fire, and like fullers ſoap; and he ſhall ſit as a refiner and purifier of ſilver; he ſhall purifie the ſons of Levi, and purge them as gold and ſilver, that they may offer unto the Lord an offering in righteouſneſs: then ſhall the offering of Judah and Jeruſalem be pleaſant unto the Lord▪ as in the days of old, and as in former yeers.

The fifth thing to be enquired into, is, What the Altar is. The Altar is Chriſt.

The ſixth thing to be enquired into, is, What the Bowls before the Altar are. The Bowls, in the letter, were thoſe in which was put the blood of the Sacrifice, and of Sprinkling. See 2 Chron. 4. 8. Exod. 29. 20. Levit. 4. 6. Levit. 9. 8, 9. Or, the Bowls in the letter were thoſe in which they put fine flour mingled with oil, for a meatoffering: See Numb. 7. 13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73, 79. The Bowls in the ſpiritual interpretation, are the Saints, in which the blood of ſprinkling is. The pots in the Lords houſe ſhall be like the Bowls before the Altar, in this reſpect, that is to ſay, for multitude; as it was in the letter: ſee 2 Chron. 4. 8. He made alſo ten tables, and placed them in the temple, five on the right ſide, and five on the left: and he made an hundred baſins, that is, bowls of gold. Now the pots were not ſo many. It ſpeaks the manifold diſcoveries of God that ſhall be in the later days to his people. Or, it ſpeaks this, that is to ſay, The multiplicity of ſpiritual ſervices that ſhall be offered to God in the later days.

The things that are to be enquired into in the laſt verſe of the words, are theſe following.

Firſt, what Judah and Jeruſalem are.

Secondly, what every pot in Judah and Jeruſalem is.

Thirdly, how and in what ſence it ſhall be holineſs to the Lord of hoſts.

Fourthly, what is meant by the Canaanite.

Fifthly, when theſe things ſhall come to paſs.

The firſt thing to be ſpoken to, is, What Judah and Jeruſalem are. Judah was one of the twelve Tribes: ſee Revel. 7. 5. Hieruſalem is the Saints of the moſt High, the Lambs wife.

The ſecond thing to be ſpoken to, is, What every pot in Judah and Jeruſalem is. It is the ſame as the pots in the Lords houſe are: Every pot, that is, every diſcovery of Chriſt, that purifies every Sacrifice, and makes it fit to be offered up to God.

The third thing to be ſpoken to, is, How and in what ſence every pot in Judah and Jeruſalem ſhall be Holineſs to the Lord. The meaning is, It ſhall be of a holy uſe to the Lord of hoſts, that is, of Armies. But of what uſe? To purifie and make fit Sacrifices to be put up to him. Or▪ it may be taken thus: every diſcovery of Chriſt ſhall be holy to the Lord; that is, there ſhall be written upon every diſcovery, Holineſs: for thoſe are trueſt diſcoveries, that have Holineſs written upon them. Sclah. And all they that Sacrifice ſhall come and take of them, that is▪ of the diſcoveries, and ſeethe therein: they ſhall boyl their Sacrifices in the diſcoveries and manifeſtations of Chriſt, and ſo make them pure Sacrifices, to be offered up to God, Mal. 1. 11.

The fourth thing to be ſpoken to, is, What is meant by the Canaanite. The Canaanite may be meant the Merchant: he ſeems to have a ſpecial relation to the abuſe of Merchandiſing and ſelling, which was uſed in the Temple: See Joh. 2, 15. And when he had made a ſcourge of ſmallcords▪ he drave them all out of the temple, and the ſheep and the oxen and poured out the changers mony, aud overthrew the tables, Mat. 21. 2. Or, by the Canaanite may be meant the unclean, perſon: See Iſa. 35. 6. And an highway ſhall be there, and a way; and it ſhall be called the way of holineſs: the unclean ſhall not paſe over it. See Rev. 2. 27. And there ſhall in no wiſe enter into it any thing that defileth, neither whatſoever worketh abomination or maketh a lye. God will ſo purifie his people, that there ſhall be no unclean thing in them; but they ſhall be holy and unblameable before him.

The laſt thing to be ſpoken to, is, When all theſe things ſhall come to paſs; and that is, In that day. What is meant by that day? The day of Gods coming: See Zech. 14. the latter part of verſ. 5. Then ſhall theſe Prophecies be fullfilled, when Jeſus Chriſt ſhall appear the ſecond time without ſin, to ſalvation.

If it be thus, Then this may diſcover what ſhall be in that day; there ſhall be holineſs written upon every thing: we ſhall ſee ſomewhat of God in every thing, even in the meaneſt things. And thoſe things that have been made uſe of againſt the Lord, ſhall be turned into an holy uſe: they ſhall be holineſs unto the Lord. The pots in the Lords houſe ſhall be like the bowls before the Altar: there ſhall be multiplicities of diſcoveries of Chriſt; that is, abundance of diſcoveries of Chriſt in the latter days: Every pot in Jeruſalem ſhall be holineſs unto the Lord; there ſhall be holineſs written upon every diſcovery of God: they ſhall come and boyl their Sacrifices in theſe diſcoveries of God: there ſhall no Merchant, no unclean thing, be in Zion, in Jeruſalem, but all ſhall be pure, and nothing ſhall hurt nor deſtroy in Gods holy mountain. So that Zion ſhall be a peaceable and pure eſtate.

If it be ſo, This may ſerve to diſcover what Zion, the Lords houſe, is. It is not a Stonewalled houſe, ſuch as your meeting-places are: the Lords houſe is his People, in whom he dwells: the the foundation of this houſe, is Chriſt; it is founded upon a ſure Rock, that the winds and ſtorms of corruptions and temptations cannot ſhake it. The Lords houſe is a ſpiritual building, built by himſelf, to be the habitation of himſelf by the Spirit.

If it be thus, Then this may ſerve to inform us of thoſe pure Sacrifices that ſhall be offered up to God in the latter days. Now, our Sacrifices are full of droſs and mixture of ſomewhat of our own; but then, they ſhall be clean: that which ſhall make them clean, ſhall be thoſe great and large diſcoveries of God that then will be. Now, we are troubled and perplexed that we cannot offer up better Sacrifices then we do, to God, that we cannot worſhip him as we would do, in Spirit and in truth; but then, we ſhall worſhip in the pureneſs of the Spirit.

If it be ſo, Then this may ſerve to diſcover true diſcoveries of Chriſt, from falſe. VVhat a many rotten pretended diſcoveries of Chriſt we and others have had! O how we have entertained falſhood inſtead of truth, and lived upon it! But a true diſcovery of Chriſt, hath this Motto written upon it, HOLINESS TO THE LORD. If your diſcoveries of God bring not along with them holineſs, they are deluſions of Satan: if any diſcoveries of God come with holineſs engravened upon them, receive them.

If it be ſo, Then this may ſerve to overthrow that doctrine that is newly ſprung up; which is, that there ſhall not be Sacrifices offered up to God in the new Jeruſalem-ſtate. That there ſhall be, it is cleer from what I have ſaid: Onely there ſhall be this difference; more purer Sacrifices ſhall be offered up then, then now there are: then ſhall the offerings of Judah and Jeruſalem be more pure and pleaſant to the land. And that the words here ſpeak of the new Jeruſalem-ſtate, it appears by the laſt verſe: There ſhall be no more the Canaanite in the land; of which thing John ſpeaks of, when he ſpeaks of the new Jeruſalem-ſtate, in Rev. 21. 27.

Queſt. But, may ſome ſay, It will be a long while before what you have ſaid will come to paſs.

Anſw. To this I anſwer, It will come to paſs in that day; and how ſoon God may come, we know not: he may come preſently, and deceive many, for ought that we know.

Secondly, I ſay this, that all the promiſes of Chriſt are yea and amen in Chriſt; and we are not to look upon prophecies and promiſes as altogether at a diſtance, and to be fullfilled hereafter; but •• gh, and fulfilled in Chriſt.

IN the firſt Verſe of this Chapter, the Prophet ſpeaks of the coming of the day of the Lord: Behold, the day of the Lord cometh, ſaith he: Behold; as if he ſaw it, and therefore called upon them to ſee it: and tells them, that their ſpoil ſhall be divided in the midſt of them. He bids them behold and take notice of the coming of the day of God, leſt it ſhould come upon them unawares. He gives them the reaſon why he would have them take notice of the coming of the day of God: For I will gather all nations againſt Jeruſalem to battel, and the city ſhall be taken, and the houſes rifled, and the women raviſhed. Here he ſpeaks of the ruine of Jeruſalem. And half of the city ſhall go forth into captivity. Here he ſpeaks of leading one half of the City into Captivity. And the reſidue of the people ſhall not be cut off from the city. Here, he would ſave a remnant that ſhould poſſeſs and enjoy thoſe glorious things propheſied of in this Chapter. Then ſhall the Lord go forth, and fight againſt thoſe nations: or, as it is in the margine of ſome Bibles, in the middle, or among thoſe nations gathered together againſt Jeruſalem; not as an enemy, but helper. And he ſhall fight as when he fought in the day of battel for Gideon, Judg. 7. 22. God ſetting every mans ſword againſt his fellow; and as at the red-ſea, cauſing his enemies to be drowned in the ſea, and his people to go over dry-foot. And his feet ſhall ſtand in that day upon the mount of Olives which is before Jeruſalem on the eaſt. God would fight upon that mount againſt Jeruſalem. Or, it may be taken thus: By this manner of ſpeech the Prophet ſheweth Gods power and care over his people, and how he will as it were by miracle ſave them. And the mount of Olives ſhall cleave in the midſt thereof, toward the eaſt, and toward the weſt; and there ſhall be a very great valley: and half of the mountain ſhall remove toward the north, and half of it toward the ſouth, ſo that there ſhall be a very great valley; inſomuch that out of all the parts of the world they ſhall ſee Jeruſalem, which was before hid with this mountain. This is to be underſtood of ſpiritual Ieruſalem, the people of God. See Iſai. 66. 23. And it ſhall come to paſs, that from one new moon to another, and from one ſabbath to another, ſhall all fleſh come to worſhip before me, ſaith the Lord. And ye ſhall flee to the valley of the mountains: All you believers ſhall run unto the people of God, to be ſafe from the deſtruction of Ieruſalem. Or it may be taken thus: The Prophet ſpeaketh of the hypocrites, that could not endure the preſence of God, but ſhould flee into all places where they might hide themſelves among the mountains. For the valley of the mountains ſhall reach unto Azal; that is, to the place he ſeparated for his people; which the word Azal ſignifieth. Yea, ye ſhall flee, like as ye fled from before the earthquake in the days of Ʋzziah king of Iudah; which fleeing was with fear and trembling. And the Lord my God ſhall come, and all the ſaints with thee. Becauſe they did not credit what the Prophet ſaid to them, he turneth to God, and comforteth himſelf, in that he knew theſe things ſhould come to paſs, and ſaith, And the Lord my God ſhall come, and all the ſaints with thee, to perform this. The Prophet ſpeaks to the Lord, as his God, and can claim an intereſt and propriety in him▪ as his; as the Pſalmiſt in many places of the Pſalms doth: Thou art my God, and I will praiſe thee. Oh how ſweet a thing it is, when a ſoul can claim an intereſt in God, and can ſay, Thou art my God, The Lord my God ſhall come! The Prophet cannot onely claim an intereſt in the Lord, as his God; but he can command God; He ſhall come: he had power with God, as Iacab had over the Angel. Friends, what an excellent thing it is, for a ſoul to command God, to have power with God for any thing; to ſubdue ſin, repel a temptation, conquer the devil! A believer hath this priviledge and power; he may command the Lord, as his God, for things to come, things concerning his ſons, or the work of Gods hands; and he will be commanded by him. See Iſai. 45. 11. And there was no day like that, before it, or after it, that the Lord hearkened unto the voice of a man: for the Lord fought for Iſrael. See this in Ioſh. 10. 14. And this is the confidence that we have in him, or concerning him, that if we ask any thing according to his will, he heareth us: and if we know that he hear us, whatſoever we ask, we know that we have the petition that we deſired of him, 1 Joh. 5. 14, 15. And whatſoever ye ſhall ask in my name, that will I do, that the Father may be glorified in the Son. If ye ſhall ask any thing in my name, I will do it, Joh. 14. 13, 14. And in that day ye ſhall ask me nothing: Verily, verily, I ſay▪ unto you, Whatſoever ye ſhall ask the Father in my name, he will give it you, Joh. 16. 23.

The Lord my God ſhall come. There are three ſorts of the coming of Chriſt, in Scripture.

Firſt, There was a coming of Chriſt in fleſh. Great is the myſtery of godlineſs, God manifeſted in the fleſh, 1 Tim. 3. 16. Who verily was fore-ordained before the foundation of the world, but was manifeſted in theſe laſt times for you, 1 Pet. 1. 20. But we have not followed cunningly-deviſed fables, when we made known unto you the power and coming of our Lord Ieſus Chriſt; but were eye-witneſſes of his majeſtie. See this in 2 Pet. 1. 16. Now this coming of Chriſt was to finiſh tranſgreſſion, and to make an end of ſin, and to make reconciliation for iniquity, and to bring in everlaſting righteouſneſs, Dan. 9. 24.

Secondly, There is a coming of Chriſt in Spirit. See Ioel 2. 28, 29. And it ſhall come to paſs in the laſt days, ſaith God, I will pour out of my Spirit upon all fleſh; and your ſons and daughters ſhall propheſie, and your young men ſhall ſee viſions, and your old men ſhall dream dreams. See that likewiſe in Zech. 12. 10. And I will pour out upon the houſe of David, and upon the inhabitants of Ieruſalem, the ſpirit of grace and of ſupplication; and they ſhall look upon me, whom they have pierced, and they ſhall mourn for him, as one mourneth for his onely ſon, and ſhall be in bitterneſs for him, as one that is in bitterneſs for his firſt-born. Now all this was fulfilled in part, in Act. 2. 2, 3. and is yet to be fulfilled. And the end of his coming thus, was, to convince the world of ſin, of righteouſneſs, and of judgement. See Ioh. 6. 9, 10, 11. and to teach his diſciples all things, and to bring all things to their remembrance. See Ioh. 16. 26. and to teſtifie of Chriſt to them, and to guide them into all truth; and many other things.

Thirdly, There is a third appearance of Chriſt, which is his appearance the ſecond time, without ſin▪ unto ſalvation, unto them that wait for him, Heb. 9. 28. Which coming of Chriſt, is the laſt coming of Chriſt; of which I do intend now to ſpeak.

My God ſhall come. I can ſay boldly, as well as the Prophet My God ſhall come, (bleſſed be his holy Name:) I can command him, and he will be commanded by me. And not onely My God ſhall come, but Your God ſhall come. He is not onely the Prophet's God that ſhall come▪ but My God, Our God, Thy God, and Your God which ſhall come. What, my God? Yes: ſee Iſai. 35. 3, 4. Strengthen ye the weak hands, and confirm the feeble knees: ſay to them that are of a fearful heart, that is, of an unbelieving heart, or haſtie heart, Be ſtrong fear not: behold, your God will come: your God that you ſeek for, and wait for, will come, and he ſhall come. What, to me? Yea, to a haſtie heart. But he will appear to my ſhame. No, to your joy and comfort. See Iſa. 40. 10. Behold, the Lord God will come. Behold; as if he ſaw him coming. Iſa. 66. 11. Behold, the Lord will come, will indeed come. The viſion is for an appointed time; wait for it, it will come, it will ſurely come, it will not tarry, Habb. 2. 3. Sing and rejoyce, O daughters of Zion: for lo, I come, and will dwell in the midſt of you, Zech. 2. 10. Say unto the cities of Jeruſalem, Behold, your God, Iſa. 40. 9. Let the fields be joyful, and all that is therein: then ſhall all the trees of the wood rejoyce before the Lord; for he cometh, for he cometh to judge the earth: he ſhall judge the world with righteouſneſs, and the people with his truth, Pſal. 96. 12, 13.

Queſt. But how ſhall he come?

Anſw. See that in Pſal. 50. 3. Our Lord ſhall come, and ſhall not keep ſilence. I have a long time, (ſaith God) holden my peace, I have been ſilent, I refrained my ſelf; now will I cry like a travelling woman, I will deſtroy and devour at once. The Lord ſhall go forth like a mighty man; he ſhall ſtir up jealouſie like a man of war; he ſhall cry, yearoar: he ſhall prevail againſt his enemies, Iſa. 42. 14. 13. A fire ſhall devour before him; which is himſelf: See Deut 4. 24. For the Lord thy God is a conſuming fire, even a jealous God: underſtand therefore▪ this day, that the Lord thy God is he which goeth over before thee: as a conſuming fire he ſhall deſtroy them, and he ſhall bring them down before thy face; ſo ſhalt thou drive them out, and deſtroy them quickly, as the Lord hath ſaid unto thee, Deut. 9. 3. And it ſhall be very tempeſtuous round about him. Who ſhall ſtand when he appeareth? for he is like the refiners fire, and he ſhall ſit as a refiner and purifier of gold, Mal. 3. 2 3. Conſider that in Iſa. 35. 4. Your God will come with vengeance, even God with a recompence will come and ſave you. This Scripture holds forth the coming of Chriſt two manner of ways.

Firſt, He will come with a vengeance againſt all our ſins, and temptations, and divel; and ſave us from them all.

Secondly, He will come with a recompence: he will come with a reward for all thoſe ſufferings that we have endured from ſin, men, and Satan: he will reward us for all our ſufferings. Or it may be taken thus: He will come with a recompence; he will reward with deſtruction all our enemies: for the Lord is our Judge, the Lord is our Lawgiver▪ the Lord is our King; he will ſave us, Iſa. 33. 22. And then that in Iſa. 41. 10. The Lord will come with a ſtrong hand▪ or againſt the ſtrong with a mighty hand▪ or mighty power, againſt his enemies againſt our corruptions; and his arm ſhall rule for him. The ſtrength of a man is in his Armes; ſo Gods ſtrength is in his Armes: Gods Armes ſhall rule for him: Behold, his reward is with him, and his work (or recompence) before him. Conſider that in Iſa. 66. 15. Behold, the Lord will come with fire; and with his Chariots like a whirlwind (that is, he will come ſwiftly and fiercely) to render his anger with fury upon his enemies, and his rebuke with flames of fire: that is, with the ſcorching burnings of himſelf.

We ſhall further illuſtrate the coming of Chriſt by theſe things.

Firſt▪ He ſhall come in a cloud.

Secondly▪ He ſhall come in the clouds.

Thirdly▪ He ſhall come with clouds▪

Fourthly, He ſhall come with his Saints and Angels.

Firſt, He ſhall come in a cloud. See Luke 21. 27. And then ſhall they ſee the Son of man coming in a cloud. What cloud? In a cloud of darkneſs. As he went up in a cloud, ſo he ſhall come down in a cloud: in the ſame manner that he went up, in the ſame manner he ſhall come down. See Act. 1. 11. Which alſo ſaid, Ye men of Galilee, why ſtand ye gazing up into heaven? This ſame Jeſus which is taken up from you into heaven, ſhall ſo come in like manner as ye have ſeen him go into heaven. For the Lord himſelf ſhall deſcend from heaven with a ſhout, with the voice of the Archangel, and with the trump of God: and the dead in Chriſt ſhall riſe firſt. Then we which are alive and remain, ſhall be caught up together with them in the clouds, to meet the Lord in the air; and ſo ſhall we ever be with the Lord▪ 1 Theſ. 4. 16, 17.

Queſt. But, may ſome ſay, You hold the perſonal reign of Chriſt.

Anſw. Yes: but I do not hold it as many hold it: I hold that he ſhall come perſonally, and reign; but yet ſpiritually, with ſpiritual fleſh and blood, with a glorified body; and what that is, I know not.

Object. But ſhall not he come and reign, with that very fleſh and body which he had at Ieruſalem?

Anſw. No. My reaſon is: For thou ſoweſt not that body which ſhall be: that which ſhall be, is changed, metamorphoſed.

Object. But ſome will ſay, How are the dead raiſed? and with what body do they come?

Anſw. Thou fool, that which thou ſoweſt is not quickned, except it die; and that which thou ſoweſt, thou ſoweſt not that body that ſhall be▪ but bare grain, it may chance of wheat, or of ſome other grain; but God gives it a body, as it hath pleaſed him, and to every ſeed his own body, 1 Cor▪ 15. 35, 36, 37, 31. Selah.

Secondly, he ſhall come in the clouds. See Matth. 26▪ 64. Jeſus ſaid unto them, Thou hast ſaid. Nevertheleſs I ſay unto you, Hereafter ſhall ye ſee the Son of man ſitting on the right hand of power, which is the Father, and coming in the clouds of heaven. What are theſe clouds? They are clouds of darkneſs: Pſal. 97. 2. Clouds and darkneſs are round about him, and he maketh the clouds his chariot, Pſal. 104. 3. Clouds of darkneſs are Chriſt's Chariot, in which he will come riding into the world, and into the ſpirits of his people. He ſhall come in this Chariot two manner of ways:

Firſt, he ſhall come with Power: he ſhall come with power into the world, and the ſpirits of his people: they ſhall feel his power: he will come with majeſtie, and as one that hath authority: he will beat down the mountains, and every thing that lies in oppoſition to him; the lofty looks of men and women ſhall he humble, and the haughtineſs of them ſhall he bow down: then every one that is prond, lofty, and lifted up, ſhall he bring lowe; all the tall cedars of Lebanon, that are high and lifted up, and all the tall oaks of Baſhan, and all the high hills, and the high towers, and fenced walls, and the ſhips of Tarſhiſh, and pleaſant pictures; and the idols ſhall he utterly overthrow and aboliſh. And they ſhall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and the glory of his majeſtie, when he ariſeth to ſhake terribly the earth: and then ſhall they caſt their idols of ſilver and gold, which they have made every one for himſelf to worſhip, to the moles, and to the bats, to go into the clefts of the rocks, and into the tops of the ragged rocks▪ for fear of the Lord, and for the glory of his majeſty.

Secondly, he ſhall come in great Glory; that is, huge▪ vaſt glory, that ſhall dazzle the eyes of all people: he ſhall come in ſuch glory as ſhall ſcorch the men of the earth: he ſhall come in the brightneſs of himſelf, which ſhall aſtoniſh all fleſh.

Thirdly, he ſhall come with clouds. See Revel. 1. 7. Behold, he cometh with clouds, and every eye ſhall ſee him, and they alſo which pierced him; and the kinreds of the earth ſhall wail becauſe of him. Even ſo. Amen. Clouds of darkneſs ſhall uſher him in into the world, and all ſhall ſee him; and thoſe that have pierced him, ſhall cry out becauſe of him.

Fourthly, he ſhall come with his Saints and Angels.

Firſt, he ſhall come with his Saints: My God ſhall come, and all his Saints with him. And Enoch alſo, the ſeventh from Adam, propheſied of theſe, Behold, the Lord cometh with ten thouſand of his ſaints, Jude verſ. 14. To the end he may eſtabliſh your hearts unblameable in holineſs before God, even our Father, at the coming of our Lord Ieſus Chriſt with all his ſaints, 1 Theſ. 3. 13.

Secondly, he ſhall come with his Angels likewiſe. The chariots of God are twenty thouſand, even thouſands of angels: the Lord is among them as in Sinai, in the holy place, Pſal. 68. 17. For the Son of man ſhall come in the glory of his Father, with his angels, Matth. 16. 27. And to you who are troubled, reſt with us, when the Lord Jeſus ſhall be revealed from heaven with his mighty angels. 2 Theſſ. 1. 7. As clouds and darkneſs ſhall uſher him in, ſo Saints and Angels ſhall be his guard to wait upon him, in his coming.

I ſhall further hold forth the coming of Chriſt, theſe manner of ways following; and then ſhew you the end of his coming.

Firſt, he ſhall come in the glory of his Father.

Secondly, he ſhall come in the glory of Himſelf.

Thirdly, he ſhall come in the glory of his Angels.

Firſt, he ſhall come in the glory of his Father, cloathed with his Fathers glory, clad with his riches, grace, and good will; filled with his fulneſs. See Mar. 8. 38. Whoſoever therefore ſhall be aſhamed of me, and of my words, in this adulterous and ſinful generation, of him alſo ſhall the Son of man be aſhamed, when he comes in the glory of his Father.

Secondly, he ſhall come in his own glory, which is God himſelf. Father, glorifie me with thine own ſelf, which is with the glory I had with thee before the beginning of the world, Joh. 17. 5. The Lord poſſeſſed me in the beginning of his way, before his works of old: I was ſet up from everlaſting, from the beginning, or ever the earth was, Prov. 8. 22, 23. In the beginning was the Word, and the Word was with God, and the Word was God, Joh. 1. 1. He ſhall come with the fulneſs of the Godhead in him, Col. 2. 9. he ſhall come with a fulneſs of grace and truth, Joh. 1. 14. For it pleaſed the Father that in him all fulneſs ſhould dwell, Col. 1. 19. With all his fulnhſs he ſhall come.

Thirdly, he ſhall come in the glory of his Angels, cloathed with the Angelical glory. But what is the glory of Angels? See Heb. 1. 7. And of the angels he ſaith, Who maketh his angels ſpirits, and his miniſters a flame of fire. The glory of Angels is that flame of fire that is in them, and wherewith they are cloathed, which is nothing but their fiery and flame-like appearances. The glory of Angels is the ſtrength of Angels▪ Bleſs the Lord, ye his angels, that excel in ſtrength, or, are mighty in ſtrength▪ Pſal. 103. 20. The glory of Angels is their holineſs: See Mat. 25. 31. When the Son of man ſhall come in his glory, and all the holy angels with him, then ſhall he ſit upon the throne of his glory. The glory of Angels conſiſteth in this likewiſe: They neither marry, nor give in marriage.

The laſt thing to be enquired into, is, the ends of his coming. They are theſe things following.

The firſt is this: That in the diſpenſation of the fulneſs of times, he might gather tother into one, all things in Chriſt, both which are in heaven, and which are on earth, Eph. 1. 10. And he ſhall ſend his angels, with a great ſound of a trumpet or, with a trumpet and a great voice; and they ſhall gather together his elect from the four windes, from one end of heaven to the other, Matth. 24. 31. or, from the uttermoſt parts of the earth, to the uttermoſt part of heaven, Mar. 13. 27.

Secondly, that he might gather his people together, unto the ſupper of the great God; that is to ſay, to eat the fleſh of kings, and the fleſh of captains, and the fleſh of mighty men; and the fleſh of horſes, and of them that ſit on them; and the fleſh of all men, both free and bond, both ſmall and great. Friends, we ſhall feed upon all our enemies; we ſhall make a ſupper of them all, Rev. 19. 18. And I ſaw an angel ſtanding in the ſun, and he cried with a loud voice, ſaying to all fowls that flie in the midſt of heaven, Come and gather your ſelves together to the ſupper of the great God, verſ. 17.

The third end, is to take vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus. 2 Theſ. 1. 7, 8 9. And to you who are troubled, reſt with us, when the Lord Jeſus ſhall be revealed from heaven with his mighty angels in flaming fire, taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt: who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power.

The fourth end of his coming, is, that he might deſtroy that wicked one: And then ſhall that wicked one be revealed, whom the Lord ſhall conſume with the ſpirit of his mouth, and ſhall deſtroy with the brightneſs of his coming; which is Antichriſt, 2 Theſ. 2. 8.

If it be thus, that My God, Thy God, Our God, Your God ſhall come, yea, will come; Be not afraid of his coming and of his fiery appearance: he comes to ſave you, to redeem you: he brings with him Redemption and Salvation: he comes to deliver you from your corruptions, from your temptations, from your bondage and affliction. Why ſhould ye fear? Therefore, lift up your heads: for your redemption draws nigh.

If it be thus, that My God, Thy God, Your God ſhall come, Do not doubt of his coming. Say to them that are of a fearful heart, Be ſtrong, fear not; behold, your God will come; You need not fear but that he will. But when will he come? He ſhall ſuddenly come, Mal. 3. 1. The Lerd whom ye ſeek, even the Meſſenger of the covenant, whom ye delight in, ſhall ſuddenly come into his temple. Behold, I come quickly; hold that faſt which thou haſt, that no man take thy crown, Revel. 3. 11. Friends, look to your Crown: God hath ſet a Crown of pure gold, that is, of ſalvation, upon your heads; take heed that Satan rob you not of it: Behold, I come as a thief: bleſſed is he that watcheth, and keepeth his garments, leſt he walk naked, and they ſee his ſhame, Rev. 16. 15. Behold, I come quickly: bleſſed is he that keepeth the ſayings of the prophecies of this book, Rev. 22. 7. Behold, I come quickly, and my reward is with me, to give every man according to his work, verſ. 12. As the light cometh out of the eaſt, and ſhineth even unto the weſt, ſo ſhall alſo the coming of the Son of man be; which will be with ſpeed, quickly, Matth. 24. 27. He hath promiſed that he will come, and come quickly.

Queſt. But, may ſome ſay, Where is the promiſe of his coming? for ſince the fathers and Apoſtles fell aſleep, all things continue as they were from the beginning of the creation.

Anſw. Take heed what you ſay. This was the ſaying of ſcoffers that walked after their own luſts▪ See 2 Pet. 3. 4.

Quest. But, may ſome ſay, There are a great many things to be fulfilled and accompliſhed before Chriſt comes in this manner; as. The calling of the Jews, The bringing in of the Gentiles, The time of reſtitution of all things, ſpoken of in Acts 2. 20, 21. and divers other things, ſpoken of in Matth. 24. Alſo, Satan is to be caſt into the bottomleſs pit, and to be ſhut up there, and to have a ſeal ſet upon him, that he ſhould deceive the Nations no more, till the thouſand yeers ſhould be fulfilled: after that, he muſt be looſed for a little ſeaſon, Rev. 20. 1, 2, 3.

Anſw. To all theſe Objections, I anſwer thus: It is true, there are the Jews to be called, and the fulneſs of the Gentiles to be brought in; but when this ſhall be, no man knows: and, for ought that we know, it may be quickly, in a very ſhort time, in the twinkling of an eye. And as for the reſtitution of all things, which is to be fulfilled before the coming of Chriſt; that may be as ſoon, for ought that we know. And as to thoſe things ſpoken of in the 24 of Matthew, which are to be fulfilled before the coming of Chriſt; I ſay, The moſt part of them are already fulfilled, and the reſt are about fulfilling, and will be fulfilled in a very ſhort time. And as to Satan's being bound, and caſt into the bottomleſs pit, and there to be ſhut up, and ſealed, that he ſhould deceive the nations no more till the thouſand yeers be fulfilled: I ſay this, That Satan hath been bound already, and caſt into the bottomleſs pit, and there was ſhut up and ſealed, that he ſhould not deceive the nations: I ſay, he was, comparatively to that which he is now; and that he is let looſe again: If ever the Dragon was let looſe, he is let looſe now; and he is now gon out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battel, the number of whom is as the ſand of the ſea: And they ſhall go upon the breadth of the earth, and compaſs the camp of the Saints about, and the beloved City; and fire ſhall come down from God out of heaven, and devour them. And after this, the devil, that deceived them, ſhall be caſt into the lake of fire and brimſtone, where the beaſt and the falſe prophet are, and ſhall be tormented day and night for ever and for ever. And if I be out in this, then I ſhall ſay thus, That a thouſand yeers with the Lord are as one day, 2 Pet. 3. 8. And by the way note this, That I do not believe that it is ſo to be underſtood, that Satan ſhall be ſo ſhut up, as that he ſhall not decive ſome.

If it be ſo, That which any of you hath already, hold faſt, until Chriſt comes, Rev. 2. 25. You that are Profeſſors in deed, and not in ſhew onely, hold faſt your good Profeſſion; let not Satan drag you out of your Profeſſion, into earth: Hold faſt, and repent: if thou ſhalt not watch. I will come on thee as a thief, ſaith Chriſt; and thou ſhalt not know what hour I will come upon thee, Rev. 3. 3. Watch ye therefore when the maſter of the houſe cometh, leſt coming ſuddenly, he finde you ſleeping. And what I ſay unto you, I ſay unto all, Watch; Mark 13. 35, 36, 37. Watch therefore; for ye know not at what hour your Lord will come, Matth. 24. 42, 43, 44. But know this, that if the good man of the houſe had known in what watch the thief would come, he would have watched, and would not have ſuffered his houſe to be broken up. Therefore be ye alſo ready: for in ſuch an hour as ye think not, the Son of man cometh. Surely Jeſus Chriſt is not far off, but will ſteal in upon us unawares, when we look not for him: Therefore watch, with oil in your lamps. And to encourage you to watch, conſider that place of Scripture in Luke 12. 37. Bleſſed are thoſe ſervants, whom the Lord when he cometh ſhall finde watching; verily I ſay unto you, that he ſhall gird himſelf, and make them to ſit down to meat, and will come forth and ſerve them. And if he ſhall come in the ſecond watch, or come in the third watch, and finde them ſo doing, bleſſed are thoſe ſervants. But if that ſervant ſhall ſay in his heart, My Lord delayeth his coming; the Lord of that ſervant ſhall come in a day when he looketh not for him, Luke 12. 45.

If it be thus, Be patient unto the coming of our Lord: be ye patient alſo; for the coming of the Lord draws nigh; it is at hand, James 5. 7, 8. It was nigh in the Apoſtles times; it is neerer now. For ye have need of patience, that after ye have done the will of God, ye might receive the promiſe. For yet a little while, and he that ſhall come, will come, and will not tarry, Heb. 10. 36, 37. Certainly he is not far off, but will ſteal in upon us, when we never expect him.

If it be ſo, wait and look for Chriſt's coming. Ye come behinde in no gift, waiting for the coming of our Lord, 1 Cor. 1. 7. Looking for and haſting to the coming of God, wherein the heavens being on fire, ſhall be diſſolved, and the element ſhall melt with fervent heat, 2 Pet. 3. 12. Look for him from the clouds; expect him to come down in a cloud of darkneſs into your ſpirits: for he will break thorow your darkneſs, and turn it into light. Wait: who knows but that he may come down in a cloud of darkneſs into your hrarts?

If it be ſo, Little children, abide in him, that when he ſhall appear, we may not be aſhamed at his coming, 1 Joh. 2. 28. For as the days of Noe were, ſo ſhall alſo the coming of the Son of man be. For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away: ſo ſhall alſo the coming of the Son of man be, Matth. 24. 37, 38, 39. The very God of peace (therefore) ſanctifie you wholly: and I pray God that your whole ſpirit, ſoul and body may be preſerved blameleſs unto the coming of our Lord▪ 1 Theſ. 5. 23.

If it be thus, Then Occupie till Chriſt come. God hath given every one of us a Talent; let us improve our Talents; and let us not ſay, when Chriſt comes (as one of thoſe Ten did) Lord, here is thy Talent, which I have kept laid up in a napkin: for I feared thee, becauſe thou art an auſtere man, that thou takeſt that up thou layeſt not down, and reapeſt that thou didſt not ſowe; but let us give him his own, with overplus; Luke 19. 20, 21. Let us not be as one of thoſe Husbandmen to whom God committed his Vineyard till he came; that when God ſhould ſend one of his ſervants, or his Heir, for the fruit of his Vineyard, that ſhould beat or wound any of his ſervants that he ſends, or kill the Heir, and caſt him out of the Vineyard; leſt he come and deſtroy us, Luke 20. 9, 10, 11, 12, 13, 14, 15.

And it ſhall come to paſs in that day, that the light ſhall not be clear, nor dark.

There are three things in theſe words, to be enquired into:

Firſt, What that day is. It is the day of God's coming, of his appearance; as appears by verſ. 5.

Secondly▪ What is meant by light here▪ I may be taken either for a natural or ſpiritual light.

Thirdly, What is meant by that expreſſion, The light ſhall not be clear nor dark. The meaning is, It ſhall be a medium betwixt both: part clear, that is, precious; and part dark, that is, darkneſs; not altogether clear, nor yet altogether dark: we cannot ſay that it ſhall be clear, nor yet can we ſay it ſhall be dark; but it ſhall be betwixt both.

But it ſhall be one day: Or, The day ſhall be one; that is to ſay, One perpetual day. The Prophet's meaning is, that there ſhall be continual light in the Church of Chriſt under the Meſſiah; though ſometimes more dim and dark then at other times, yet ways ſome light. Or, one perpetual day may be taken thus; In which there ſhall be no darkneſs at all: Rev. 22. 5. And there ſhall be no night there; and they need no candle, neither the light of the ſun: for the Lord God gives them light. And they ſhall raign for ever and ever. Or, it may be taken for a ſingular day, to wit, of Chriſt's death, when the Sun was darkened at noon: Amos 8. 9. And it ſhall come to paſs in that day, ſaith the Lord God, that I will cauſe the ſun to go down at noon, and I will darken the earth in the clear day. Which thing God did; and ſo remained three hours: ſee Matth. 27. 45. Now from the ſixth hour there was darkneſs over all the land, until the ninth hour. Or it may be taken for the day of Chriſt's coming: and the reaſon of it, are the words following, Which ſhall be known to the Lord. Of that day and hour knows no man, no not the angels in heaven, but my Father, Mat. 24. 36.

Not day nor night: It ſhall not be day, neither ſhall it be night. What then ſhall it be? It ſhall be ſomewhat of either.

But it ſhall come to paſs, that at evening-time it ſhall be light. When we look for nothing but darkneſs to approach, when dark night draws on, then light ſhall break forth: when we look for darkneſs, then behold glorious light. See Iſai. 60. 19, 20. The ſun ſhall be no more thy light by day, neither for brightneſs ſhall the moon give light unto thee; but the Lord ſhall be unto thee an everlaſting light, and thy God thy glory: the Lord himſelf ſhall be unto us an everlaſting light: thy ſun ſhall no more go down, neither ſhall thy moon withdraw it ſelf: for the Lord ſhall be thine everlaſting light, and the days of thy mourning ſhall be ended. See Revel. 21. 23. And the city had no need of the ſun, neither of the moon, to ſhine in it: for the glory of God did lighten it, and the Lamb is the light thereof. In the eveningtime, when we little expect light, this everlaſting glorious light ſhall break forth.

The Prophet further goes on, to diſcover what ſhall be in that day.

And it ſhall be in that day, that living waters ſhall go out from Jeruſalem. Jeruſalem here, is to be taken for the City of God, his Saints. The living waters here, are waters that have life in them, which are the abundance of the Spirit: ſee Joh. 7. 38. He that believeth in me as the Scripture hath ſaid, out of his belly ſhall flow rivers of living water. Theſe ſhall flow out of the Saints: ſee Ezek. 47. from the firſt verſe to the ſeventeenth. Afterward he brought me again unto the door of the houſe, and behold, waters iſſued out from under the threſhold of the houſe eaſtward: for the forefront of the houſe ſtood towards the caſt; and the waters came down from under from the right ſide of the houſe, at the ſouth ſide of the altar. Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate, by the way that looketh eaſtward, and behold, there ran out waters on the right ſide. And when the man that had the line in his hand went forth eaſtward, he meaſured a thouſand cubits, and he brought me thorow the waters: the waters were to the ancles. Again he meaſured a thouſand, and brought me thorow the waters: the waters were to the knees. Again he meaſured a thouſand, and brought me thorow the waters: the waters were to the loins. Afterward he meaſured a thouſand, and it was a river, that I could not paſs over: for the waters were riſen, waters to ſwim in. And he ſaid anto me, Son of man, haſt thou ſeen this? Then he brought me, and cauſed me to return to the brink of the river. Now when I had returned, behold, at the brink of the river were very many trees, on the one ſide, and on the other. Then ſaid he unto me, Theſe waters iſſue out toward the eaſt country, and go down into the deſart, and go into the ſea: which being brought forth into the ſea, the waters ſhall be healed. And it ſhall come to paſs, that every thing that moveth, that liveth, which moveth whitherſoever the river ſhall come, ſhall live; and there ſhall be a very great multitude of fiſh, becauſe theſe waters ſhall come thither: for they ſhall be healed, and every thing ſhall live whither the river cometh. And it ſhall come to paſs, that the fiſhers ſhall ſtand upon it, from Engedi even unto Eneglaim: they ſhall be a place to ſpread forth nets; their fiſh ſhall be according to their kindes, as the fiſh of the great ſea, exceeding many. But the miry places thereof, and the mariſhes thereof, ſhall not be healed; they ſhall be given to ſalt. And by the river, upon the bank thereof, on this ſide, and on that ſide, ſhall grow all trees for meat, whoſe leaf ſhall not fade, neither ſhall the fruit thereof be conſumed: it ſhall bring forth new fruit, according to his months, becauſe their waters they iſſued out of the ſanctuary; and the fruit thereof ſhall be for meat, and the leaf thereof for medicine. So that you ſee what theſe waters are; they are ſuch as are not paſſable, healing waters, waters of life. See Joel 3. 18. And it ſhall come to paſs in that day, that the mountains ſhall drop down new wine, and the hills ſhall flow with milk and all the rivers of Judah ſhall flow with waters; and a fountain ſhall come forth of the houſe of the Lord, and ſhall water the valley of Shittim. The Mountains, here, are the Saints: for they are ſo called in Scripture. The New Wine which they ſhall drop down, is new diſcoveries of the Spirit. The Hills are the Saints likewiſe, caught up into high enjoyments of God. Their flowing with Milk, is nothing but the Spirit breaking forth in an abundant manner in them, in another conſideration. The meaning of that ſaying, A fountain ſhall come forth of the houſe of the Lord, is this: There ſhall be ſuch a fountain of living waters, that is, of the Spirit, flow forth from the Saints, as ſhall not be dry. See Revel. 22. 1. And he ſhewed me a pure river of water of life, clear as cryſtal, proceeding out of the throne of God, and the Lamb. Which ſpeaks the ſame thing; onely it holds forth the pureneſs of thoſe waters. In the midſt of the ſtreets of it, and of either ſide of the river, was there the tree of life, which bare twelve manner of fruits, and yeelded her fruit every month; and the leaves of the tree were for the healing of the nations.

Half of theſe waters ſhall go towards the former or Eaſtern ſea, and half of them toward the later ſea, or hinder ſea. The Eaſtern Sea, here in the letter, is the Lake of Sodom; and the hinder Sea is the Mediterranean ſea. But take it in the myſtery, and the meaning is this: By the former Sea are meant thoſe that are forwardeſt in the ways of Chriſt: by the hinder Sea, thoſe that are hindermoſt in the ways of Chriſt. Or, the former Sea, and hinder Sea, may be taken for the Gentiles: The abundance of the ſea ſhall be converted to thee: See Iſai. 60. 5. It ſpeaks this clearly, A general and large pouring forth of the Spirit.

In ſummer and in winter ſhall it be. When it is Summer, and when it is Wintet with a ſoul, theſe waters ſhall never be dried up; no, not in the hotteſt time of Summer, as your natural Summer-ſtreams are.

And the LORD ſhall be King over all the earth. He ſhall alone be acknowledged and worſhipped, he ſhall alone reign and rule; none but the Lord.

In that day ſhall there be one LORD, and his Name one. That day is to be underſtood of the day of God's coming, and of the appearance of Chriſt.

There ſhall be one Lord. Now there are many Lords, but then ſhall there be onely the true God acknowledged. There ſhall be one Lord, or, The Lord ſhall be one. Now he is twain; then he ſhall be one.

And his Name ſhall be one. Now Twain, then One. O what a glorious ſtate will that be, when there ſhall be but One Lord and One Name worſhipped! Then ſhall be no other Name profeſſed, but onely the Name of the Lord. Though all people now profeſs another God, and walk in the name of his God (Micah 4. 5.) yet they ſhall then walk in the Name of the true God alone.

Queſtion. What is it to walk in the Name of the Lord?

Anſwer. It is to walk in the power, majeſty, wiſdom, knowledge, light, and life of God.

If it be thus, that the light ſhall not be clear nor dark, neither day nor night, in the day and coming of Chriſt; Then think it not ſtrange, if it fall out ſo, as ſurely it will. But in the evening it will be light. When the night begins to approach, and groſs darkneſs to follow, then light will break forth, even the everlaſting light of God himſelf. A ſtrange thing is, Friends, when a man is in ſpiritual blindneſs, betwixt darkneſs and light: ſometimes he thinks he ſees, and ſometimes he thinks he ſees not; he cannot tell. In the evening it ſhall be light; when a ſoul leaſt looks for it. Who would look for light to break forth in the evening! But it is true that it ſhall; therefore, wait for it.

If it be ſo, that living waters ſhall flow forth from Jeruſalem, half of them toward the former ſea, and half of them toward the hinder ſea; Then this may ſerve to diſcover the abundance of the Spirit that ſhall be poured forth in the later days; A fountain of living waters ſhall flow forth from Jeruſalem, to water the world with; The mountains ſhall drop down new wine, and the hills ſhall flow with milk, and all the rivers of Judah ſhall flow with waters. The Church of Chriſt ſhall be ſo filled with the Spirit, as it ſhall be in them as a Fountain; and it ſhall come flowing ſorth from them, towards the former ſea, and later ſea. This ſhall be in Summer and in Winter; it ſhall be always, it ſhall conſtantly flow forth from them towards the world.

If it be ſo, You that want the Spirit, wait for it: if you believe, out of your belly ſhall flow rivers of waters; a fountain of living waters ſhall flow forth from you, to water the dry and parched ground.

If it be thus, This may ſoon diſcover who ſhall reign in that day, The Lord alone ſhall reign; he ſhall be King then over all the earth; then our Lord will be exalted. Now men reign, and are exalted; but he will throw them down, and exalt himſelf. And his Name ſhall be one. His Name is not one now; there are other names beſides his, worſhipped: but God will throw them down, and His alone ſhall be lifted up.