Wee have a Holy Catholick Church gathered together by the Scepter of his Kingdome and holding in the parts thereof a blessed and beautifull Communion of Saints The Lord shall send forth the Rod of thy strength out of Sion Rule thou in the midst of thine enemies Thy people shall be willing in the day of thy power in the beauties of holinesse from the wombe of the morning thou hast the dew of thy youth Wee have the last Iudgment for all his enemies must bee put under his feete which is the Apostles argument to prove the end of all things 1 Cor. 15.25 and there is the day of his wrath wherein he shall accomplish that judgment over the heathen and that victorie over the Kings of the earth who take counsell and bandie themselves against him which he doth here in his word beginne We have the Remission of sinnes comprised in his Priesthood for hee was to offer Sacrifice for the remission of sinnes and to put away sinne by the Sacrifice of himselfe Eph. 1.7 He. 9.26 Wee have the Resurrection of the Bodie because he must subdue all his enemies under his feete and the last enemie to bee subdued is death as the Apostle argues out of this Psalme 1 Cor. 15.25 26. And lastly wee haue life everlasting in the everlasting merit and vertue of his Priesthood Thou art a Priest for ever after the order of Melchisedek and in his sitting at the right hand of God whither he is gone as our forerunner and to prepare a place for us Heb. 6.20 Ioh. 14.2 and therefore the Apostle from his sitting there and living ever inferreth the perfection and certaintie of our salvation Rom. 6.8.11 Rom. 8.17 Eph. 2.6 Col. 3.1 2 3 4. 1 Cor. 15.49 Phil. 3.20 21. 1 Thess. 4.14 Heb. 7 25. 1 Ioh. 3.2 The Summe then of the whole Psalme without any curious or artificiall Analysis wherein every man according to his owne conceite and method will varie from other is this The Ordination of Christ unto his Kingdome together with the dignitie and vertue thereof v. 1. The Scepter or Instrument of that Kingly power v. 2. The strength and successe of both in recovering maugre all the malice of enemies a Kingdome of willing subjects and those in multitudes unto himselfe v. 2 3. The Consecration of him unto that everlasting Priesthood by the vertue merit whereof he purchased this Kingdome to himselfe v. 4. The Conquest over all his strongest and most numerous adversaries v. 5 6. The proofe of all and the way of effecting it in his sufferings and exaltation Hee shall gather a Church and hee shall confound his enemies because for that end he hath finished broken through all the sufferings which hee was to drinke of and hath lifted up his head againe Vers. 1. The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy footstoole Here the Holy Ghost beginnes with the Kingdome of Christ which hee describeth and magnifieth â— By his unction and obsignation thereunto The Word or Decree of his Father The Lord said 2 By the Greatnesse of his person in himselfe and yet neernesse in bloud and nature unto us My Lord. 3 By the Glorie power and heavenlinesse of this his Kingdome for in the administration thereof he sitteth at the right hand of his Father Sit thou at my right hand 4 By the Continuance and Victories thereof Vntill I make thy foes thy footstoole The Lord said Some read it certainly or assuredly said by reason of the affinity which the originall word hath with Amen from which it differs onely in the transposition of the same radicall letters Which would afford this observation by the way That all which Gods saies of or to his Sonne is very faithfull true For which cause the Gospell is by speciall Emphasis called The Word of Truth Eph. 1.13 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A faithfull saying worthy of all acceptation 1 Tim. 1.15 Or most worthy to be beleeved and embraced For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being applied unto the Gospell signifie Ioh. 1.12 Ioh. 3.33 Act. 17.11 Being opposite unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.46 But the principall thing here to bee noted is The Decree appointment Sanctification and sealing of Christ unto his Regall Office For the Word of God in the Scripture signifies his Blessing Power Pâ—easure Ordination Man liveth not by bread alone but by every word which proceedeth out of the mouth of God Matth. 4.4 That is by that command which the creatures have received from God to nourish by that Benediction and Sanctification which maketh every Creature of God good unto us 1 Tim. 4.5 Gods saying is ever doing something his words are operative and carry an unction and authoritie along with them Whence we may note That Christs Kingdome belongs to him not by usurpation intrusion or violence but legally by order decree investiture from his Father All Kings raigne by Gods providence but not alwayes by his approbation They have set up Kings but not by mee they have made Princes and I knew it not Amos 8.4 But Christ is a King both by the providence and by the Good will and immediate Consecration of his Father He loveth him hath given all things into his hand Ioh. 3.35 He judgeth no man but hath committed all judgment to his Sonne Ioh. 5.22 That is hath entrusted him with the oeconomie and actuall administration of that power in the Church which originally belonged unto himselfe He hath made him to be Lord and Christ Act. 2.36 Hee hath ordained him to bee Iudge of quicke and dead Act. 10.42 Hee hath appointed him over his owne house Heb. 3.2.6 He hath crowned him put all things in subjection under his feete Heb. 2.7 8. Hee hath highly exalted him and given him a name above every name Phil. 2.9 Therefore hee calleth him My King set up by him upon his owne holy hill and that in the vertue of a solemne decree Psal. 2.6 7. But wee must here distinguish betweene Regnum naturale Christs naturall Kingdom which belongeth unto him as God coessentiall and coeternall with his Father and Regnum oeconomicum his Dispensatory Kingdom as he is Christ the Mediator which was his not by Nature but by Donation and unction from his Father that hee might be the Head of his Church a Prince of Peace a King of Righteousnesse unto his people In which respect he had conferr'd upon him all such meete qualifications as might fit him for the dispensation of this Kingdome 1 God prepared him a Bodie or a Humane nature Heb. 10.5 and by the grace of personall and Hypostaticaâ—l union caused the Godhead to dwell Bodily in him Col. 2.9 2 He anointed him with a fulnesse of his Spirit not such a fulnesse as Iohn Baptist and Stephen had Luk. 1.15 Act. 7.55 which was still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulnesse of a measure or vessel a
feete two manner of wayes Either by way of subjection as Servants unto him and so hee hath dominion over all the workes of Gods hands and hath all things put under his feete So the Apostle saith that God hath set him at his owne right hand in heavenly places farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come And hath put all things under his feete and gave him to bee the head over all things to the Church Which S. Peter expresseth in a like manner Hee is gone into heaven and is on the right hand of God Angels and authorities and powers being made subject to him Or secondly by way of victorie and insultation and so all Christs enemies are put under his feete Which is the most proper way For the members of Christ are indeed under the head So wee finde that the sheepe of Christ are in his hands No man shall pluck them out of my hand And the Lambes of Christ are in his armes and bosome Hee shall gather the Lambs with his arme and carry them in his bosome But the enemies of Christ are under his feete to bee trampled upon till their bloud bee squeezed out and his garments stained with it All the multiplied multitudes of the wicked in the world shall bee but as so many Clusters of ripe grapes to bee cast into the great winepresse of the wrath of God and to bee troden by him who went forth on a white horse conquering and to conquer till the bloud come out of the winepresse even unto the horse bridles And this is an usuall expression of a totall victory in holy Scripture the laying of an adversary even with the ground that hee may bee crushed and trampled upon This was the curse of the Serpent that hee should crawle with his belly upon the dust of the earth and that the seed of the woman should bruize his head And it is the curse of Gods enemies that they should lick the dust and that the feete of the Church and the tongue of her dogs should bee dipped in the bloud of her enemies Thus David put the people of Rabbah under harrowes and Iehu trod Iezabel under his horses feete And therefore the Church chooseth that phrase to expresse the greatnesse of her calamity by The Lord hath trodden under foote all my mighty men in the midst of mee hee hath called an assembly against mee to crush my yong men The Lord hath trodden the Virgin the Daughter of Iuda as in a wine-presse Now this putting of Christs enemies as a stoole under his feet notes unto us in regard of Christ two things First his Rest and secondly his Triumph To stand in the Scripture Phrase as I have before observed denoteth Ministery and to Sit Rest and there is no posture more easie than to sit with a stoole under ones feet Till Christs enemies then be all under his feet he is not fully in his Rest. It is true in his owne person he is in Rest he hath finished the worke which was given him to doe and therefore is entred into his rest Hee hath alreadie ascended up on high and led captivity captive yet in his members he still suffers though not by way of paine or passion yet by way of Sympathy or compassion he is touched with a feeling of our infirmities Heb. 4.15 As by the things which he suffered he learned obedience towards God so by the same sufferings hee learned compassion and thereupon mercy and fidelity towards his members for no man can be more tenderly faithfull in the businesse of another than he who by his owne experience knoweth the consequence and necessity of it And therefore he is said to be afflicted in all the afflictions of his people and the Apostle tels us that the afflictions of the Saints fill up the remainders or that which is behinde of the sufferings of Christ for as the Church is called the fulnesse of Christ who yet of himselfe is so full as that he filleth all in all neither doth the Church serve to supply his defects but to magnifie his mercy so the Churches sufferings are esteemed the fulnesse of the sufferings of Christ although his were of themselves so full before as that they had a consummatum est to seale up both their measure and their merit and therefore our sufferings are called his not by way of addition or improvement unto those but by way of honour and dignitie unto us they shew Christs compassion towards us and our union and conformitie to him but no way either any defect of vertue in his or any value of merit in ours or any ecclesiasticall treasure or redundancie out of a mixture of both very profitable they are for the edification of the Church but very base and unworthy for the expiation of sinne very profitable for the comfort of men but very unprofitable to the justice of God So then though Christ rest from suffering in himselfe yet not in his Saints though the Serpent cannot come to the head yet it is still bruizing of his heele Here then the Apostles inference is good there remaineth therefore rest unto the people of God and that such a glorious rest as must arise out of the ruine of their enemies when the wicked perish they shall see it and rejoyce and shall wash their feet in the bloud of their adversaries The revenge of God against his enemies is such as shall bring an ease with it Ah saith the Lord I will ease me of mine adversaries I will avenge me of mine enemies Esay 1.24 This is the comfort which the Lord giveth his people that they shall be full when their enemies shall be hungry and that he will appeare to their joy when their enemies shall be ashamed This must teach wicked men to take heed of persecuting the members of Christ for they therein are professed enemies to him whom yet they would seeme to worship This is certaine that all the counsels and resolutions which are made against the subjects or lawes of Christs kingdome are but vaine imaginations which shall never be executed He will at last avenge the quarrell of his people and in spight of all the power or malice of hell make them to sit actually in heavenly places with him whom he hath virtually and representatively carried thither alreadie And it should comfort the faithfull in all their sufferings for Christs sake Because hereby they are first Conformable unto him Secondly they are Associates with him Thirdly they are assured that they are in a way to rest for saith the Apostle it is just with God to recompence tribulation to them that trouble you and to you who are troubled rest when the Lord Iesus shall be revealed from heaven And inasmuch saith Saint Peter as you are partakers of Christs sufferings when his glory shall be revealed
upon Christ. In the midst of thine enemies Some understand it of changing the hearts of his enemies and converting them as captives unto his obedience Other understand the wonderfull effect of the power of Christs kingdome that he can by his Word and Spirit hold up his Church in despight of all the enemies thereof round about The Church ever was and will be pester'd with divers kindes of adversaries heretikes and hypocrites and false brethren with profanenesse temptations persecutions spirituall wickednesses and in the midst of all these the Church of Christ groweth as a Lily amongst the thornes Now this In medio noteth two things Dominium plenum and dominium securum A perfect and full governement without mutilation without impediment the Church being amongst the wicked as a rocke in the midst of the sea or as a garrison in an enemies towne Media dominantur in urbe is an expression of such a rule as can no way be hindered or removed The Church of God is a burdensome stone they who goe about to remove it out of that place where Christ will plant it shall be cut in pieces though all the people of the earth should gather together against it Zech. 12.3 A secure and confident governement so in the Scripture phrase In the midst notes confidence and security When the Prophet asked the Shunamite would'st thou be spoken for to the king or to the Captaine of the host she answered I dwell amongst mine owne people that is I am safe and have enough already 2 King 4.13 When they of the Synagogue would have cast Christ downe head-long from the brow of a hill it is said that he passed through the midst of them and went his way that is with much confidence safety and assurance he withdrew himselfe Luk. 4.29 30. As the Prophet was full of security and quietnesse in the midst of the Syrian siege 2 King 6 14-16 The words being thus unfolded wee may observe in them Three of Christs principall Regalities Sceptrum Solium and Imperium The Scepter the Throne and the Power or governement of his kingdome His Scepter is the Word of his Gospell animated by the Power of his holy Spirit and accompanied with the blessing and authority of God the Father who sendeth it abroad into the world His Throne from whence this his Scepter is extended Sion the Church of the Jewes His victorious plenarie and secure governement Rule thou in the midst of thine enemies First the Scepter here is the Gospell and the Spirit of Christ. Christ is a Shepheard towards his Flocke the Church Esai 40.11 A great Shepheard Heb. 13.20 that notes his Power and Majesty over them and a good Shepheard Ioh. 10.14 that notes his care and tendernesse towards his Sheepe Kings in the Scripture are called Shepheards to lead and to feed and to govern the people So David is said to have beene taken from the sheepfolds to feed Iacob and Israel Psal. 78.71 2 Sam. 5.2 and thus Christ is a Shepheard and a King I will set up one Shepheard over them and he shall feede them Even my servant David I the Lord will be their God and my servant David a Prince among them Ezek. 34.23 24. Prophets Teachers are in the Scripture likewise called Shepherds Ier. 23.1 4. and so Christ is a Shepheard and a Bishop Ye were as sheepe going astray but now ye are returned unto the Shepheard and Bishop of your soules 1 Pet. 2.25 And therefore wee finde in the Scripture that Christ hath two pastorall staves to note his great care and double office in his Church The Lord is my Shepheard I shall not want I will feare no evill for thou art with me thy Rod and thy Staffe they comfort me Psal. 23.4 I tooke unto me two staves the one I called Beauty and the other I called Bands and I fed the flocke Zech. 11.7 So then the Rod of Christs strength or his strong staffe doth in these severall relations note unto us three things As it is a staffe of strength so it notes the power of Christ. As it is the Scepter of a King so it notes the majestie of Christ. As it is the staffe of a Bishop or Prophet so it notes the care and superintendencie of Christ over his Church So then this first particular of the Rod of Christs kingdome affoords unto us three observations First that Christ in his Gospell and Spirit is full of power and strength towards the Church Secondly that Christ in his Gospell and Spirit is full of Glory and Majesty towards his Church Thirdly that Christ in his Gospell and Spirit is full of care and of tendernesse towards his Church First the words of the Gospell with the spirit is full of power and strength No man will denie that Christ in his owne person is full of power And as the power of a Prince is principally seene in his lawes edicts pardons and gratious patents so is the power of Christ wonderfully magnified towards the Church in his Gospell which unto us is both a Covenant of mercy and a Law of obedience We may observe how Christ is frequently pleased to honor his Gospell with his owne titles and attributes And therefore the Apostle speakes of him and his word as of one and the same thing The word of God is quicke and powerfull a discerner of the thoughts and intents of the heart neither is there any Creature which is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to doe That which is the word in one verse is Christ himselfe in another which hath given occasion to some learned men without any constraining reason as I conceive to take the Word there for the essentiall Word of God or the person of Christ himselfe to whom I thinke that appellation is not given by any of the sacred Writers but onely by his beloved Disciple Saint Iohn We know that Christ was crucified at Jerusalem and yet the Apostle saith that he was crucified amongst the Galatians Certainely in that he died he died but once unto sin S. Paul could not doe that himselfe which he curseth others for doing Crucifie againe the Lord of Glory So then at Jerusalem he was crucified in his person and at Galatia in the ministery of his Word One and the same crucifying was as lively set forth in Saint Pauls preaching as it was really acted upon Christs person for Christ is as really present to his Church now in the spirituall dispensation of his ordinances as hee was corporally present with the Jewes in the dayes of his flesh And therefore I say it is that we finde the same attributes given to both Christ the power of God and the wisedome of God and the Gospell else-where the Power of God and the wisdome of God in a mystery to them that are perfect Againe Christ the Lord of glory and the Gospell the Gospell of
Consider the Church in it selfe and so it is a very vast body but yet consider it comparatively with the other more prevailing malignant part of the world so it is but a little flock as many graines and measures of corne may lie hid under a greater heape of chaffe Secondly the Church now is many comparatively with the old church of the Iewes more are the Children of the desolate than of the married wife Esai 54.1 But not comparatively with the adversaries of the Church in generall Wee see of thirtie parts of the world nineteene are either idolatrous or Mahumetan and the other eleven serving Christ in so different a manner as if there were many Christs or many Gospels or many wayes to the same end Thirdly though Christ alwayes have a numerous offspring yet in severall ages there is observable a different purity and conspicuousnesse according to the different administrations and breathings of the Spirit upon his garden In some ages the Doctrine more uncorrupt the profession and acceptation more universall than in others In the Apostles times there were many borne unto Christ by reason of the more abundant measure of Spirit which was shed abroad upon them Tit. 3.6 In the times of the Primitive persecutions there were many likewise born because God would glorifie the foundations of his Church and the power of his Spirit above the pride of men In the first countenancing of it by Imperiall Laws and favors it was very generall and conspicuous because professed by the obedience and introduced by the power of those great emperors whom the world followed But after that long peace and great dignities had corrupted the mindes of the chiefe in the Church and made them looke more after the pompe than the purity thereof the mystery of iniquity like a weed grew apace and overspread the Corne first abusing and after that subjecting the power of princes and bewitching the Kings of the earth with its fornications Hence likewise wee may learne to acknowledge Gods mercy in the worst times in those ages wherin the Church was most oppressed yet many have yeelded themselves unto Christ. The woman was with Childe and was delivered even when the Dragon did persecute her Revel 12.1.4 and even then God found out in the wildernesse a place of refuge defence and feeding for his Church As in those cruell times of Arrianisme when heresie had invaded the world and in those blinde and miserable ages wherin Satan was loosed God still stirred up some notable instruments by whom hee did defend his truth and amongst whom hee did preserve his Church though they were driven into solitary places and forced to avoid the assemblies of Hereticall and Antichristian Teachers Wee learne likewise not to censure persons places or times God had seven thousand in Israel when Elias thought none but himselfe had been left all are not alike venturous or confident of their strength Nicodemus came to Christ by night and yet even then Christ did not reject him Therefore we must not presently censure our neighbours as cold or dead if they discover not immediatly the same measure of courage and publike stoutnesse in the profession of Christ with our selves some men are by nature more retir'd silent unsociable unactive men some by the engagement of their places persons and callings wherein they are of more publike and necessary use in the Church are put upon more abundant caution and circumspection in the moderate carriage of themselves than other men Paul was of himselfe very zealous and earnest in that great confusion when Gaius and Aristarchus were haled into the theater to have gone in unto the people in that their outrage and distemper but the wisedome of the Disciples and some of his chiefe friends is herin commended that they sent unto him desiring him that hee would not adventure into the theater and that they suffered him not Act. 19.30 31. It is a grave observation which Gregorie Nazianzen makes of that great champian and universall agent for composing the differences and distractions of the Church S. Basil that pro temporis ratione Haereticorum principatu by reason of the prevalencie of adversaries and condition of the times hee did in the controversies concerning the Deitie of the Holy Ghost abstaine from some words which others of an inferior ranke did with liberty and boldnesse use and that this hee did in much wisedome and upon necessary reasons because it was not fit for so eminent a person and one who had such generall influence by the quality of his place and greatnesse of his parts in the welfare of the Church by the envie of words or phrases to exasperate a countenanced enemie and to draw upon himselfe and in him upon the Church of God any inevitable and unnecessary danger And surely if the wisedome and moderation of that holy man were with the same pious affection generally observed that men when they doe earnestly contend for the truth once delivered which is the duty of every Christian did not in heate of argument load the truth they maintaine with such hard and severe though it may bee true expressions as beget more obstinacie in the adversarie and it may bee suspition in the weake or unresolved looker on differences amongst men might bee more soberly composed and the truth with more assurance entertained Againe wee have from hence an encouragement to goe on in the wayes of Christ because wee goe in great and in good Company many wee have to suffer with us many wee have to comfort and to encourage us As the people of Israel when they went solemnely up to meete the Lord in Sion went on from troope to troope the further they went the more companie they were mixed withall going to the same purpose so when the Saints goe towards heaven to meete the Lord there they doe not onely goe unto an innumerable Company of Angells and just men but they meete with troopes in their way to encourage one another All the discouragement that Elias had was that hee was alone but we have no such plea for our unwillingnesse to professe the truth and power of Religion now Wee are not like a lambe in a wide place without comfort or company but wee are sure to have an excellent guard and convoy unto Christs Kingdome And this use the Apostle makes of the multitudes of beleevers that wee should by so great a Cloud of witnesses bee the more encouraged in our patient running of that race which is set before us Heb. 12.1 Lastly It should teach us to love the multitudes the assemblies and the Communion of the Saints to speak often to one another to encourage strengthen one another not to forsake the assembling of our selves together as the manner of some is to concurre in mutuall desires to conspire in the same holy thoughts and affections to bee of one heart of one soule of one judgement to walke by one the same
condemne and punish them Whence wee may note That Christs victorie over his enemies shall bee by way of pleading and disceptation His military is likewise a judiciary proceeding grounded upon righteous and established Lawes Therefore the day of Gods wrath is called a time of vengeance and recompence for the Controversies of Sion Esai 34.8 To shew that the Lord doth not take vengeance but by way of debate And therefore when hee punisheth hee is said to plead with men The Priest said not where is the Lord and they that handle the Law knew mee not c. Wherefore I will yet plead with you saith the Lord and with your Childrens Children will I plead Ier. 2.8 9. So to plead and to take vengeance goe together Ier. 51.36 And the Lord is said to reprove with equitie and to smite the earth with the rod of his mouth that is to convince and argue before hee doth punish Esai 11.4 as wee see in the case of Sodom Gen. 18 21-33 Herein the Lord sheweth that all our misery beginnes at our selves That if wee perish it is because we would not take his counsell nor be guided by his will That hee did not sell us to any of his creditors but that for our iniquities we sold our selves Esai 50.1 In humane warres though never so regularly and righteously ordered yet many particular men may perish without any personall guilt of their owne Delirant Reges plectuntur Achivi But in these warres of Christ there shall not a man perish till hee bee first convinc'd by a judiciary proceeding of his owne demerit Every mouth must bee stopp'd and all the world by the evidence and acknowledgement of their owne conscience become guilty before God before his wrath shall seise upon them The Lord sent Noah to preach before hee sent a floud to destroy the old world He argued with Adam before he thrust him out of Paradise The voyce goeth ever before the rod Mich. 6.9 This course our Savior observed towards him who had not the wedding garment First convinced him till hee was speechlesse and then cast him into utter darknesse Matth. 22.12 13. And this course the Lord tooke with his people when hee punished them Esai 5.3 4. Amos 2.11.3.7 For hee will have the consciences of men to subscribe and acknowledge the justnesse of his proceedings and to condemne themselves by their owne witnesse when hee entreth into judgement hee doth it by line and plummet Esai 28.17 In proportion to the meanes of grace neglected to the patience and forbearance abused to the times of grace overslipped to the purity of the Law violated and profaned We must take heed therefore of continuing Gentiles of being aliens from that commonwealth of Israel and strangers from the covenant of promise of living without God in the world No man can with hope or comfort say Enter not into judgement but hee who is the Lords servant and of his houshold wee must be all ingrafted into the naturall Olive and become the seed of Abraham Iewes by covenant before Christ will bee our peace or reconcile us unto his Father Rom. 2 29.11.17-24 Gal. 6.16 Eph. 2 11-14 Hee shall fill the places with dead Bodies This notes the greatnesse of the victory that none should be left to bury their dead There shall be an universall destruction of wicked men together in the day of Gods wrath they shall be bound up in bundles and heaped for damnation Matth. 13.30 Psal. 37.38 Esai 1.28.66.17 And it notes the shame and dishonor of the enemie they shall lie like dung upon the face of the earth and shall bee beholding to their victors for a base and dishonorable buriall as wee see in the great battell with Gog and Magog Ezek. 39 11-16 Hee shall wound the Head over many Countries Either literally Antichrist Rev. 17.2.18 Who taketh upon him to bee oecumenicall Bishop and Monarch and to dispose of crownes and dispence Kingdomes at his pleasure Or spiritually Satan who is the Prince of this World whose head Christ was to crush and tread under our seete Gen. 3.15 Rom. 16.20 Or figuratively the Head that is the counsell and power of many nations which shall at last appeare to have been but a vaine thing Psal. 2.2 1 Cor. 1.19 What sense soever wee follow the maine thing to bee observed is that which wee handled before that Christ will in due time utterly destroy the greatest the highest the wisest of his enemies And therefore this may suffice upon this verse VERSE 7. Hee shall drinke of the Brooke in the way therefore shall hee lift up the Head SOme understand these words in the sense of the two former for a figurative expression of the victories of Christ and they in a twofold manner Some by brooke understand the bloud of the adversarie with which the way should bee filled as with a streame and by drinking hereof the satiating refreshing and delighting himselfe in the confusion of his enemies for the Lord is eased when his enemies are subdued Esai 1.24 Others that hee should pursue his victorie with such heate and importunity that hee should not allow himselfe any times of usuall repast but should content himselfe with such obvious refreshment as should offer it selfe in the way and should immediatly lift up his head againe to pursue the enemie at the heele and in this sense there is no more new matter here intimated than that which hath been before handled Others understand the meanes whereby Christ should thus lift up his head and exalt himselfe above all the enemies of his Kingdome namely by his Passion and sufferings by death destroying death and him that had the power of death which is the Devill I will not undertake to define which sense is most agreeable to the place it being so difficult But upon occasion of this latter which I thinke is more generally embraced I shall speake something of the meanes and ground of Christs victories over his enemies and of his government in his Church namely his sufferings and resurrection He shall drinke of the brooke in the way By Brooke then or Torrent we may understand the wrath of God and the rage of men The afflictions and sufferings which befell Christ. And this is a very frequent Metaphore in holy Scriptures to understand afflictions by water Psal. 18.4 5.42.7.69.1.124.4 5. So the wrath of the Lord is called a streame and a lake Esay 30.33 Revel 19.20 In regard of the rage and irresistiblenesse thereof Sternit agros sternit sata laeta boumque labores and in regard of the turbidnesse and foulenesse thereof for Gods wrath is full of dregs Esay 51.17 Psal. 75.8 It is said in the History of Christs passion when he was going to wrestle with that woefull agony in the garden that hee passed over the brooke Cedron Ioh. 18.1 And we may observe in the History of the Kings that when the good Kings Hezekiah and Asa and Iosiah purged the Citie and the Temple of idolatry
the Lord is said to be at the Right Hand of his Church 485 Christs enemies kings 487 All praise and honour to bee given unto God for the Power and Office of Christ. 489 Christ is present and prepared to defend his people from their enemies 491 Christ in his appointed time will utterly overthrow his greatest enemies 493 Satans enmitie is in Tempting 494 Satans enmitie is in Accusing 495 How the Spirit of judgement overcommeth corruptions 495 How Christ overcommeth his potent adversaries in the world 498 There is a constituted time wherein Christ will be avenged of his enemies 502 1. VVhen sinne is growne to its fulnesse 503 which is knowne by its Vniversality 504 which is knowne by its Impudence 504 which is knowne by its Obstinacie 504 2. VVhen the Church is throughly humbled and purged 506 3. VVhen all humane hopes and expectations are gone 506 Christs victories are by way of pleading and disceptation 509 A torrent of curses betweene man and Salvation 515 The Necessity of Christs Sufferings 522 The Greatnesse and Nature of Christs Sufferings 521 522 The Power and vertue of Christs Resurrection 524 AN EXPOSITION OF THE HVNDRETH AND TENTH PSALME PSALME 110. vers 1. The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy footstoole CHRIST IESVS the Lord is the Summe and Center of all divine revealed truth neither is any thing to be preached unto men as an object of their faith or necessary element of their salvation which doth not some way or other either meete in him or refer unto him All Truths especially divine are of a noble and pretious nature and therefore whatsoever mysteries of his Counsell God hath been pleased in his Word to reveale the Church is bound in her ministerie to declare unto men And Saint Paul professeth his faithfulnesse therein I have not shunned to declare unto you all the Counsell of God But yet all this Counsell which elsewhere he caâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testimonie of God he gathers together into this one conclusion I determined not to know any thing amongst you that is in my pâ—eaching unto you to make discovery of any other knowledge as matter of consequence or faith but onely of Iesus Christ and him crucified And therefore Preaching of the Word is called preaching of Christ and Ministers of the Word Ministers of Christ and learning of the Word Learning of Christ because our Faith our Workes and our Worship which are the three essentiall elements of a Christian the whole dutie of man and the whole will of God have all their foundation growth end and vertue only in and from Christ crucified There is no fruit weight nor value in a Christian title but only in and from the death of Christ. The Word in generall is divided into the Old and New Testament both which are the same in substance though different in the manner of their dispensations as Moses veild differ'd from himselfe unveild Now that Christ is the substance of the whole New Testament containing the Historie Doctrine and Prophesies of him in the administration of the latter ages of the Church is very manifest to all The old Scriptures are againe divided into the Law and Prophets for the historicall parts of them doe containe either typicall prefigurations of the Evangelicall Church or inductions and exemplary demonstrations of the generall truth of Gods justice and promises which are set forth by way of Doctrine and Precept in the Law and Prophets Now Christ is the summe of both these they waited upon him in his transfiguration to note that in him they had their accomplishment First for the Law hee is the substance of it hee brought Grace to fulfill the exactions and Truth to make good the prefigurations of the whole Law The ceremoniall Law he fulfilled and abolished the morall Law hee fulfilled and established that his obedience thereunto might be the ground of our righteousnesse and his Spirit and grace therewith might bee the ground of our Obedience And therefore it is called the Law of Christ. 2 For the Prophets he is the Summe of them too for to him they give all witnesse He is the Author of their Prophesies they spake by his Spirit and he is the object of their Prophesies they spake of the grace and salvation which was to come by him So that the whole Scriptures are nothing else but a Testimonie of Christ and faith in him of that absolute and universall necessitie which is laid upon all the world to beleeve in his name It is not onely necessitas praecepti because wee are thereunto commanded but necessitas medii too because he is the onely Ladder betweene earth and heaven the alone mediator betweene God and man in him there is a finall and unabolishable covenant established and there is no name but his under heaven by which a man can be saved In consideration of all which for that I haue formerly discovered the Insufficiency of any either inward or outward principle of mans happinesse save only the Life of Christ I have chosen to speake vpon this Psalme and out of it to discover those wayes whereby the Life of Christ is dispenced administred towards his Church For this Psalme is one of the cleerest and most compendious prophesies of the Person and Offices of Christ in the whole Old Testament and so full of fundamentall truth that I shall not shunne to call it Symbolum Davidicum the Prophet Davids Creed And indeed there are very few if any of the Articles of that Creed which we all generally professe which are not either plainely expressed or by most evident implication couched in this little modell First the Doctrine of the Trinitie is in the first words The Lord said unto my Lord. There is Iehovah the Father and My Lord the Sonne and the sanctification or consecration of him which was by the Holy Ghost by whose fulnesse he was anointed unto the Offices of King and Priest for so our Saviour himselfe expounds this word Said by the sealing sanctification of him to his office Ioh. 10.34 35 36. Then wee have the Incarnation of Christ in the word My Lord together with his dignitie and honor above David as our Savior himselfe expounds it Matth. 22.42.45 Mine that is my Sonne by descent and genealogie after the flesh and yet my Lord too in regard of a higher sonship We have also the Sâ—fferings of Christ in that he was consecrated a Priest v. 4. to offer up himselfe once for all and so to drinke of the brooke in the way Wee have his Eluctation and conquest over all his enemies and sufferings his resurrection he shall lift up his head his Ascension and Intercession sit thou on my right hand And in that is comprised his Descent into Hell by S. Pauls way of arguing That he ascended what is it but that hee descended first into the lower parts of the earth Eph. 4.9
the rage of hell the persecutions and policies of wicked men the present immunity of desperate sinners are evidences that Christ hath yet much worke to doe in his Church But doth not the Apostle say that all things are put under his feete Eph. 1.22 It is true quoad judiciariam potestatem but not quoad exercitium potestatis Hee shall not receive any new power to subdue his enemies which hee hath not already but yet hee can execute that power when and how hee will And hee is pleased to suffer his enemies in this respite of their reprivall to rage and revile and persecute him in his members Every wicked man is condemned already and hath the wrath of God abiding upon him Iob. 3.18.36 Onely Christ doth suspend the execution of them for many weighty reasons As first to shew his patience and long suffering towards the vessels of wrath for hee ever comes first with an offer of peace before hee drawes the sword Rom. 2.4 Rom. 9.22 Deut. 20 10-13 Luk. 10.5 11. Secondly to magnifie the power of his protection and providence over the Church in the midst of their enemies for if the Lord were not on the Churches side when man riseth up against it if hee did not rebuke the proud waves and set them their bounds how farre they should goe there could bee no more power in the Church to withstand them than in a levell of sand to resist an inundation of the Sea Psal. 124.1.5 Thirdly to reserve wicked men unto the great day of his appearing and of the declaration of his power and righteousnesse wherin all the world shall bee the spectators and witnesses of his just and victorious proceedings against them Act. 17.31 Fourthly to shew forth his mighty power in destroying the wicked all together They who here carried themselves with that insolence as if every particular man meant to have plucked Christ out of his throne shall there all together bee brought forth before him That as the righteous are reserved to have their full salvation together 1 Thess. 4.17 so the wicked may bee bound up in bundles and destroied together Psal. 37.38 Esai 1.28 Fifthly to fill up the measure and to ripen the sinnes of wicked men for the Lord puts the wickednesse of men into an Epha and when they have filled up their measure he then sealeth them up unto the execution of his righteous judgements And hence it is that the Scripture calleth wicked men Vessels fitted for destruction for they first fill themselves with sin and then God filleth them up with wrath and shame Sixthly to fill up the number of his Elect for hee hath many sheepe which are not yet within his fold and they many of them the posterity of wicked men Ioh. 10.16 Seventhly to fill up the measure of his owne sufferings in his members that they may follow him unto his kingdome through the same way of afflictions as he went before them Col. 1.24 Revel 6.11 Eighthly to exercise the faith of his Church to drive the faithfull with the Prophet Habakuk into their watch-tower and with David into the Sanctuary of the Lord thereto waite upon him in the way of his judgements to consider that the end of the righteous man is peace and that the pride and prosperity of the wicked is but as the fat of Lambes and as the beauty of grasse that God hath set them in slippery places and will cast them downe at the last Hab. 2.1 3. Psal. 37.2.10.20 Psal. 73.18 Lastly to weane the faithfull from earthly affections and to kindle in them the desires of the Saints under the altar How long O Lord holy and true dost thou not judge and avenge our bloud on them that dwell on the earth Revel 6.10 Secondly as donec notes the Patience of Christ towards his enemies so it notes likewise that there are fixed bounds and limits unto that patience beyond which he will no longer forbeare them There is an appointed day wherein hee will judge the world with righteousnesse Act. 17.31 There is a yeere of vengeance and of recompences for the controversies of Sion Esai 34.8 The wilde asse that sucketh up the winde at her pleasure may be found in her moneth Ier. 2.24 The Lord seeth that the day of the wicked is comming It is an appointed time though it tarry yet if we waite for it It will surely come it will not tarry Psal. 37.13 Hab. 2.3 Well then let men goe on with all the fiercenesse and excesse of riot they will let them walke in the way of their heart and in the sight of their eyes yet all this while they are in a chaine they have but a compasse to goe and God will bring them to judgement at the last When the day of a Drunkard and riotous person is come when he hath taken so many hellish swallowes and hath filled up the measure of his lusts his marrow must then lie downe in the dust though the cup were at his mouth yet from thence it shall be snatch'd away and for everlasting hee shall never taste a drop of sweetnesse nor have the least desire of his wicked heart satisfied any more A wicked mans sinnes will not follow him to hell to please him but onely the memory of them to bee an everlasting scourge and flame upon his conscience O then take heed of ripening sinne by custome by security by insensibility by impudence and stoutnesse of heart by making it a mocke a matter of glory and of boasting by stopping the eare against the voice of the Charmer and turning the backe upon the invitations unto mercy by resisting the Evidence of the Spirit in the Word and committing sinne in the light of the Sunne for as the heat of the sunne doth wither the fruit which falls off and ripen that which hangs on the tree so the Word doth weaken those lusts which a man is desirous to shake off and doth ripen those which the heart holds fast and will not part with When was Israel overthrowne but when they mocked the Messengers of God and despised his Word and misused his Prophets and rejected the remedy of their sinne and when was Juda destroyed but when they hardened themselves against the Word and would not take notice of the day of their peace Alas what haste doe men make to promote their owne damnation and to goe quickly to hell when they will breake through the very Law of God and through all his holy Ordinances that they may come thither the sooner as if the gate would bee shut against them or as if it were a place of some great preferment as if they had to doe with a blinde God which could not see or with an impotent God which could not revenge their impieties Well for all this the Wise mans speech will prove true at the last Know that God will bring thee unto judgement Thirdly donec notes the infallible accomplishment of Christs victories and triumph over his enemies at the last
an escape from himselfe the priviledge wherof hee did afterwards in vaine lay hold on And thus will Christ deale with his enemies at the last day Here they trample upon Christ in his word in his wayes in his members They make the Saints bow downe for them to goe over and make them as the pavements on the ground They tread under foote the bloud of the covenant and the Sanctuary of the Lord and put Christ to shame here and there their owne measure shall bee returned into their owne bosome they shall bee constrained to confesse as Adonibezek as I have done so God hath requited mee Yea this they shall suffer from the meanest of Christs members whom they here insulted over They shall then as witnesses and as it were co-assessors with Christ judge the very wicked Angels and tread them under their feet They shall take them captives whose captives they were and shall rule over their oppressors All they that despised them shall bow themselves at the soles of their feete They who gathered themselves against Sion and said let her bee defiled and let our eye see it shall themselves bee gathered as sheaves into the floore and the Daughter of Sion shall arise and thresh them with hornes of iron and with hooves of brasse Then saith the Church shee that is mine enemies shall see it shame shall cover her which said unto mee Where is the Lord thy God Mine eyes shall behold her Now shall shee bee troden downe as the mire of the streetes Even so let all thine enemies perish O Lord but let them which love thee bee as the Sunne when he goeth forth in his might Lastly herin wee may note the great Power and wisedome of Christ in turning the malice and mischiefe of his enemies into his owne use and advantage and in so ordering wicked men that though they intend nothing but extirpation and ruine to his Kingdome yet they shall bee usefull unto him and against their owne wills serviceable to those glorious ends in the accomplishing wherof hee shall bee admired by all those that beleeve As in a great house there is necessary use of vessels of dishonour destinated unto fordid and meane but yet dayly services so in the great house of God wicked men are his utensils and houshold instruments as footstooles and staves and vessels wherin there is no pleasure though of them there may bee good use The Assyrian was the Rod of his anger his axe wherwith hee pruned and his Saw wherwith hee threatned his people Pharoah was a vessell fitted to shew the glory and power of his name It is necessary saith our Savior that offences come and there must bee heresâ—es saith the Apostle Because as a skilfull Physitian ordereth poysonfull and destructive ingredients unto usefull services So the Lord by his wisedome doth make use of wicked mens persons and purposes to his owne most righteous and wonderfull ends secretly and mightily directing their wicked designes to the magnifying of his owne power and providence and to the furthering of his people in faith and godlinesse VERSE 2. The Lord shall send the Rod of thy strength out of Sion Rule thou in the mids of thine enemies THis Verse is a continuation of the former touching the Kingdome of Christ and it containes the forme of its spirituall administration Wherin is secretly couched another of the Offices of Christ namely his Propheticall Office For that is as it were the dispensation and execution of his regall Office in the militant Church The summe of this Administration consists in two principall things First in matters military for the subduing of enemies and for the defence and protection of his people Secondly in matters civill and judiciall for the government preservation and honor of his Kingdome And both these are in this Psalme The former in the latter part of this verse Rule thou in the midst of thine enemies The other in the third verse Thy people shall bee willing c. and the way of compassing and effecting in the former words of this verse The Lord shall send forth the Rod of thy strength out of Sion Every King hath his jura Regalia certaine roiall prerogatives and peculiar honors proper to his owne person which no man can use but with subordination unto him And if wee observe them wee shall finde many of them as exactly belong unto Christ in his Kingdome as to any secular prince in his First unto Kings doe belong Armamentaria publica the Magazins for military provision and the power and disposition of publike armes Therefore hee is said by the Apostle to Beare the sword because armes properly belong unto him and unto others under his allowance and protection So to Christ alone doth belong and in him onely is to bee found the publike armorie of a Christian man The weapons of our warfare are mighty onely through him Nay hee is himselfe the armour and panoply of a Christian and therefore wee are commanded to put on the Lord Iesus Againe via publica is via regia the high way is the Kingâ— way wherin every man walketh freely under the protection of his Soveraigne So that Law of faith and obedience under which wee are to walke which S. Paul calleth the Law of Christ is by S. Iames called Lex Regia a roiall Law and a Law of Libertie in which while any man continueth hee is under the protection of the promises and of the Angels of Christ. Againe Bona adespota seu incerti Domini Lands that are concealed and under the evident claime of no other person or Lord doe belong unto the Prince as hee that hath the supreme and universall dominion in his countries And this is most certainly true of Christ in his Kingdome if any man can once truly say Lord I am not the servant of any other Master no other King hath the rightfull dominion or peaceable possession of my heart hee may most truly from thence inferre Therefore Lord I am thy servant and therefore Lord my heart is thine True it is Lord our God that other Lords besides thee have had dominion over us but now by thee onely will wee make mention of thy name Againe Vectigaliae and Census Tributes and Customes and Testifications of homage and fidelity are personall prerogatives belonging unto Princes and as the Apostle saith Due unto them for that Ministerie and Office which under God they attend upon So in Christs Kingdome there is a worship which the Psalmist saith is Due unto his name They which came unto the Temple which was a type of Christ were not to come empty handed but to bring Testimonies of their reverence and willing subjection unto that worship When Abraham met Melchisedek a figure of Christ as from him hee received a blessing so unto him hee gave an expression of a loyall heart the tenth of the spoiles When the people of Israel entred into
estate which shall be tendred unto them To admire adore and greedily embrace any termes of peace and reconciliation which shall be offered them To submit unto the righteousnesse and with all willing and meeke affection to bend the heart to the Scepter of Christ and to whatsoever forme of judicature and spirituall government he shall please to erect therein And this magnifies the strength of this Rod of Christs Kingdome that it maketh men yeeld upon any termes when we see the little stone grow into a mightie mountaine and eat into all the Kingdomes of the world when wee see Emperours and Princes submit their necks and scepters to a doctrine at first every where spoken against and that upon the words of a few despicable peâ—sons and that such a doctrine too as is diametrally contrary to the naturall constitution of the hearts of men and teacheth nothing but selfe-deniall and this for hope of reward from one whom they never saw and whom if they had seene they should have found by a naturall eye no beauty in him for which hee should bee desired and this reward too what-ever it be deferred for a long time and in the interim no ground of assurance to expect it but onely faith in himselfe that promiseth it and in the meane time a world of afflictions for his names sake How can we think that a world of wise and of great men should give eare most willingly unto such termes as these if there were not a demonstrative and constraining evidence of truth and goodnesse therein able to stop the mouths and to answer the objections of all gain sayers Of this point I have spoken more copiously upon another Scripture Secondly there is a Conviction unto condemnation of those who stand out against this saving power of the Gospell and Spirit of grace driving them from all their strong holds and constraining them perforce to acknowledge the truth which they doe not love Thus wee finde our Saviour disputing with the Jewes till no man was able to answer him a word and as he did so himselfe so hee promised that his messengers should doe so too I will give you a mouth and wisdome which all your adversaries shall not be able to gain-say nor resist And this promise wee finde made good the enemies of Steven were not able to resist the Spirit by which hee spake And Apollos mightily convinced the Jews shewing by the Scriptures that Jesus was Christ And this the Apostle numbreth amongst the qualifications of a Bishop that he should be able by sound doctrine to convince the gain-sayers and to stop the mouthes of those unruly deceivers whose businesse it is to subvert men for this is the excellent vertue of Gods Word that it concludeth or shutteth men in and leaveth not any gap or evasion of corrupted reason unanswered or unprevented Thus wee finde how the Prophets in their ministery did still drive the Jewes from their shifts and presse them with Dilemma's the inconveniences whereof they could on no side escape either there must be a fault in you or else in God who rebuketh you but now what iniquity saith the Lord have your fathers found in me that they are gone far from me Have I beene a wildernesse unto Israel or a land of darknesse wherefore say my people we are lords we will come no more unto thee O my people what have I done unto thee and wherein have I wearied thee testifie against mee I raised up of your sonnes for Prophets and of your young men for Nazarites Is it not even thus O yee children of Israel Here the Scripture useth that figure which is called by the Rhetoritians Communicatio a debating and deliberation with the adverse party an evidencing of a cause so cleerely as that at last a man can challenge the adversary himselfe to make such a determination as himselfe shall in reason judge the merits of the cause to require How shall I pardon thee for this and how shall I doe for the daughters of my people Set me in a way determine the controversie your selves and I will stand to the issue which your owne consciences shall make O inhabitants of Ierusalem and men of Iudah judge I pray you betweene me and my Vineyard that is doe you your selves undertake the deciding of your owne cause When a band of armed men came against Christ to attach him and at the pronouncing but of two words I am he fell all downe backward to the earth we must needs confesse that there was some mightie power and evidence of Majesty in him that uttered them what thinke wee can he doe when hee raigneth and judgeth the world who did let out so much power when he was to die and to be judged by the world Now Christ raigneth and judgeth the world by his Word and that more mightily after his ascending up on high and therefore he promiseth his Apostles that they should doe greater workes than himselfe had done When I shall see a man armed with scorne against Christ in his Word standing proudly upon the defence of his owne wayes by his owne wisdome and wrapping up himselfe in the mud of his owne carnall reasonings by a few postulata and deductions from Gods Word to bee enforced to stoppe his owne mouth to be condemned by his owne witnesse to betray his owne succours and to bee shut up in a prison without barres when I shall force such a man by the mighty penetration and invincible evidence of Gods Word to see in his owne conscience a hand subscribing to the truth which condemnes him and belying all those delusions which he had fram'd to deceive himselfe withall who can deny but that the rod of Gods mouth is indeed Virga virtutis a rod of strength an iron rod able to deale with all humane reasonings as a hammer with a potsherd which though to the hand of a man it may feele as hard as a rocke yet is too brittle to endure the blow of an iron rod Strange it is to observe how boldly men venture on sinnes under the names of custome or fashions or some other pretences of corrupted reason contrary to the cleere and literal evidence of holy Scriptures the most immediate and grammaticall sense whereof is ever soundest where there doth not some apparant and unavoidable errour in doctrine or mischiefe in manners follow thereupon Men will justifie the cause of the wicked for reward and by dexterity of wit put a better colour upon a worser businesse as hath beene observed of Protagoras and Carneades and yet the Lord saith expressely Thou shalt not speake in a cause to wrest judgement thou shalt keepe thee far from a false matter for God whom thou oughtest to imitate will not justifie the wicked Men will follow the sinfull fashions of the world in strange apparell in prodigious haire in lustfull and unprofitable expence of that pretious
of reconciliation and calling in his patent and shutting up his office of mercy againe How then comes it that this covenant is immutable and Christs Priesthood of everlasting and unchangeable vigor to all ages and generations of men That there shall never be erected in the Church any other forme of Gods worship or any other instruments of Mans salvation than those which we now enjoy The Apostle groundeth it upon two reasons Heb. 6.17 18. The Promise and the Oath of God First The Promise putteth a right in the creature which he had not before and that Promise determineth the Will of God to the being and leave not that indifferent to the being or not being of the Covenant For it is the foundation of a just claime which wee by faith may make upon the Fidelity Iustice and Power of God to make it Good He is faithfull and just to forgive us our sinnes 1 Iohn 1.9 The righteous God shall give unto mee a Crowne of righteousnesse 2 Tim. 4.8 righteousnesse and justice as well as mercy is the ground of forgivenesse of sinnes and salvation not in relation or respect to merit in us but to promise in God Onely mercy it was which moved him to promise and having promised onely truth and fidelity and righteousnesse bindeth him to performe As impossible it is for God to breake any promise and to lie unto David as it is to bee an unholy God or to deny himselfe Psal. 89.35 2 Tim. 2.13 1 Thes. 5.24 Secondly the Oath of God for that pawnes his owne Being Life Power Truth Holinesse to make good that which he hath so ratified and upon these two doth the immutability of the second Covenant and of Christs Priesthood depend Here then wee see upon what ground all our comfort and assurance subsisteth not upon any strength power libertie or inherent grace already received which wee of our selves are every day apt to waste and be cheated of by Satan and the world but upon Gods unchangeable mercy and covenant This was all Davids salvation and desire all that his heart rested upon that though his house were not so with God that is did faile much of that beautie and puritie which therein God required and therefore did deserve to be cast off yet God had made with him an everlasting covenant ordered in all things and sure 2 Sam. 23.5 When the conscience is afflicted with the sense of sinne with the feare of its owne slipperinesse and unstedfastnesse in Gods covenant this is all it hath to support it That God is one Galath 3.19 That Christ is the same yesterday and to day and for ever Heb. 13.8 that he is where he ever was ready to meet those that returne Esay 64.5 Luke 15.20 If I should doe to men as I have done to God they would despise forsake revenge themselves on me I should never receive grace nor favour againe But God is not as man Hos. 11.9 the whole cause of his compassion is in and from himselfe and therefore he doth not take the advantage of our failings and exasperations to alter the course of his dealing towards us Psalm 103 8-14 Though we faile every day yet his compassions faile not and therefore from his immutable mercy it is that wee are not comsumed Lam. 3.22 Mal. 3.6 His blessing of an adopted people is an irreversible thing because he is God and not man and therefore cannot repent nor call in the promise which he hath made for which purpose hee doth not behold iniquitie iâ— Iacob nor perversenesse in Israel Numb 23.19 20 21. If the Sunne should be alwayes immoveably fixed in one place as it was a little while in Ioshua's time at the destruction of the Kings Iosh. 10.12 13. though I might shut out the light of the Sunne from me yet as soone as I remove the curten the Sunne is still where it was readie to be found and to shine upon me The case were lamentable with us if so often as man provokes Gods justice he should presently revoke his mercy if the issue of our salvation should depend upon the frailty and mutability of our owne nature and our life should be in our owne keeping If the pure Angels of heaven fell from their created condition to be most blacke and hideous adversaries of the God that made them if Adam stood not firme with all that stocke of strength and integrity of will which he had in Paradise how can I who have so many lusts within so many enemies without such armies of feares and temptations round about mee bee able to resist and stand Grace inherent is as mutable in me as it was in Adam Satan as malitious and impetuous against me as against Adam Propensions to sinne and falling away strong in me which were none in Adam snares as many weaknesses more enemies as many temptations more from the grace which is deposited in mine own keeping I cannot but depart daily if the Lord should leave me in the hand of mine owne counsell even as water though it could be made as hot as fire yet being left unto it selfe will quickly reduce and work it selfe to its own originall coldnesse againe We have grace abiding in our hearts as we have light in our houses alwayes by emanation effusion and supportance from the Sunne of righteousnesse which shines upon us Therefore this is all the comfort which a man hath remaining that though I am wanting to my selfe and doe often turne from God yet he is not wanting to mee nor returnes from me for the gifts and calling of God are without repentance Rom. 11.29 The heart of the best man is like the wheeles in Ezekiels vision Ezek. 1.16 As mutable and moveable severall wayes as wheeles as perplexed hindered and distracted in it selfe as crosse wheeles in one another grace swaying one way and flesh another who can expect stabilitie in such a thing Surely of it selfe it hath none but the constancie and uniformitie of motion in the wheeles was this that they were joyned to the living creatures who in their motion returned not when they went vers 17-21 such is the stability of the faithfull in the covenant they have it not from themselves for they are all like wheeles but from him unto whom by the same Spirit of life they are united who cannot repent nor returne from the covenant of mercy which he hath made Thou art a Priest for ever after the order of Melchisedech We now come to speake of the Priesthood of Christ it selfe which is thus sealed and made immutable by the oath of God Every high Priest saith the Apostle is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sinnes Heb. 5.1 These sacrifices are of two sorts some Eucharisticall as testifications of homage subjection duty and service as the dedication of the first fruits the offerings of Abel and Cain the meat and drinke offerings c. some Ilasticall or expiatory for the washing away
it It cannot be that a creature should of it selfe and out of the corruption of its owne reason and judgement choose to relinquish the service of him to whom it is naturally and unavoidably subject and by that meanes become altogether unprofitable abominable and unfit for the Masters use and for those holy ends to which it was originally ordered but it must withall incurre the displeasure and thereupon provoke the revenge of that righteous Creator who out of great reasons had put it under such a service Fifthly By all this which hath hitherto beene spoken it appeares that God is not unjust but most holy and righteous First in making a Law for man to observe when hee forbade the eating of the fruit of the tree of knowledge of good and evill to shew that man had nothing by personall immediate and underived right but all by donation and indulgence Any Law God might justly make the obedience whereof hee gave the creature an originall power to performe by reason of the naturall and necessary subjection of the creature unto him Secondly in annexing a curse and penalty to the violation of that Law which for the declaration of his glorious justice hee might most righteously doe because of the inevitable demerit or liablenesse unto censure from the disobedience of that Law resulting Thirdly in making man in such a mutable condition as in the which he might stand or fall by his owne election because hee would be obeyed by judgement and free choice not by fatall necessitie or absolute determination Sixthly here then comes in the fall of man being a wilfull or chosen transgression of a Law under the precepts whereof he was most justly created and unto the malediction wherof he was as necessarily righteously subject if hee transgressed for as by being Gods creature he was subject to his will so by being his prisoner he was as justly subject unto his wrath and that so much the more by how much the precept was more just the obedience more easie the transgression more unreasonable and the punishment more certaine Now by this fall of man there came great mischiefe into the world and intolerable injury was done by the Creature to him that made him First his dominion and authoritie in his holy command was violated Secondly his justice truth and power in his most righteous threatnings were despised Thirdly his most pure and perfect Image wherein man was created in righteousnesse and true holinesse was utterly defaced Fourthly his glory which by an active service the creature should have brought unto him was lost and despoiled So that now things will not returne to their primitive order and perfection againe till these two things be first effected First a Satisfaction of Gods justice And secondly a Reparation of mans nature which two must needs be effected by such a middle and common person as hath both zeale towards God that he may be satisfied and compassion toward man that he may be repaired such a person as having mans guilt and punishment on him translated may satisfie the justice of God and as having a fulnesse of Gods Spirit and holinesse in him may sanctifie and repaire the nature of man And this person is the Priest here spoken of by David Here the learned frame a kinde of conflict in Gods holy Attributes and by a libertie which the Holy Ghost from the language of holy Scripture alloweth them they speake of God after the manner of men as if he were reduced unto some straits and difficulties by the crosse demands of his severall attributes Justice called upon him for the condemnation of a sinfull and therefore worthily accursed creature which demand was seconded by his truth to make good that threatning In the day that thou eatest thereof thou shalt die the death Mercy on the other side pleaded for favour and compassion towards man wofully seduced and overthrowne by Satan and peace for reconcilement and pacification betweene an offended Judge and an undone creature Hereupon the infinite wisdome and counsell of the blessed Trinitie found out a way which the Angels of heaven gaze on with admiration and astonishment how to reconcile these different pleas of his attributes together A Priest then is resolv'd upon one of the same blessed Trinitie who by his Fathers ordination his owne voluntary susception and the holy Spirits sanctification should be fitted for the businesse He was to be both a Surety and a Head over sinfull men to suffer their punishments and to sanctifie their natures in the relation of a surety to pay mans debt unto God and in the relation of an Head to restore Gods Image unto man and thus in him mercie and truth have met together righteousnesse and peace have kissed each other Psal. 85.10 So then the necessitie which man fallen hath of this Priest here spoken of is grounded upon the sweet harmony and mutuall kisses of Gods Mercy Truth Righteousnesse and Peace which will more distinctly appeare by considering three things First God did purpose not utterly to destroy his creature and that principally for these two reasons as we may observe out of the Scriptures First his owne free and everlasting love and that infinite delight which he hath in mercy which disposeth him abundantly to pardon and to exercise loving kindnesse in the earth Mic. 7.18 Exod. 34.6 7. Psalm 103.8 Esay 55.7 Ier. 9.24 Secondly his delight to be actively glorified by his creatures voluntary service and subjection Herein is my Father glorified that you beare much fruit Iohn 15.8 I have no pleasure in the death of the wicked but that hee turne from his way and live Ezek. 33.11 He delighteth most in unbloudy conquests when by his patience goodnesse and forbearance he subdueth the hearts affections and consciences of men unto himselfe so leading them unto repentance and bringing downe their thoughts unto the obedience of Christ he loveth to see things in their primitive rectitude and beautie and therefore esteemeth himselfe more glorified in the services than in the sufferings of men Hee loveth to have a Church and generation of men which shall serve him in the middest of all his enemies The Lord loveth the gates of Sion more than all the dwellings of Iacob Psalm 87.2 namely because hee was there more solemnely worshipped and served And therefore he resolved not to destroy all men lest there should be no Religion upon the earth When the Angels fell they fell not all many were still left to glorifie him actively in their service of him but when Adam fell all mankinde fell in him so that there was no tree of this Paradise left to bring forth any fruit unto God and this is most certaine God had rather have his trees for fruit than for fuell and for this reason he was pleased to restore mankinde againe These are the causes why the Lord would not utterly destroy man but these alone shew not the necessitie of a Priest to come betweene God and man
of him that is above all and so are a security unto us against all adverse power or feare for what or whom need that man feare that is one with the most high God If God be for us who can be against us Rom. 8.31 When God blesseth his blessing is ever with effect and successe it cannot be reversed it cannot be disappointed Hath he said and shall he not doe it or hath he spoken and shall he not make it good Behold saith Balaam I have received commandement to blesse and hee hath blessed and cannot reverse it Numb 23.19 20. Note fifthly from Melchisedeks meeting Abraham returning from the slaughter of the Kings we may observe the great forwardnesse that is in Christ to meet and to blesse his people when they have beene in his service Thou meetest him that rejoyceth and worketh righteousnesse Esay 64.5 I said I will confesse my sinnes and thou forgavest the iniquitie of my sinne Psal. 32.5 No sooner did David resolve in his heart to returne to God but presently the Lord prevented him with his mercy and anticipated his servants confession with pardon and forgivenesse Thou preventest him with the blessings of goodnesse Psal. 21.3 As the father of the Prodigall when he was yet a great way off far from that perfection which might in strictnesse be required yet because hee had set his face homeward and was now resolved to sue for pardon and re-admittance when he saw him he had compassion and ranne the fathers mercy was swiâ—ter than the sonnes repentance and fell on his necke and kissed him Luke 15.20 We doe not finde the Lord so hastie in his punishments He is slow to anger and doth not stirre up all his wrath together He is patient and long-suffering not willing that any should perish but that all should come to repentance hee comes and hee comes againe and the third yeere he forbeares before he cuts downe a barren tree But when hee comes with a blessing hee doth not delay but prevents his people with goodnesse and mercy O how forward ought we to be to serve him who is so ready to meet us in his way and to blesse us Note sixthly from the refection and preparations which Melchisedek made for Abraham and for his men we may observe That Christ as King and Priest is a comforter and refresher of his people in all their spirituall wearinesse and after all their services This was the end of his unction to heale and to comfort his people The Spirit of the Lord is upon me because hee hath annointed me to preach the Gospell to the poore he hath sent mee to heale the broken hearted to preach deliverance to the captives and a recovering of sight to the blinde to set at libertie them that are bruized and to preach the acceptable yeare of the Lord Luke 4.18 19. To provide a feast of fatted things of wines on the lees of fat things full of marrow of wines on the lees well refined Esay 25.6 To miâ—ke out unto his people consolations and abundance of glory Esay 66.11 To speake words in season to those that are weary and to make broken and dry bones to rejoyce and to flourish like an herb Esay 50.4 Psal. 51.8 Esay 66.14 And this is a strong argument to hold up the patience faith and hope of men in his service and in all spirituall assaults we have a Melchisedek which after our combate is ended and our victory obtained will give us refreshments at the last and will meet us with his mercies If we faint not but wait a while we shall see the salvation of the Lord that in the end he is very pitifull and of tender mercy Exod. 14.13 Iam. 5.11 He is neere at hand his comming draweth nigh He is neere that justifieth mee who will contend with mâ—e Let us stand together Who is mine adversary let him come neere to me The readinesse of the Lord to helpe is a ground of challenge and defiance to al enemies Phil. 4.5 Iam. 5.8 Esai 50.8 9. Iob went forth mourning and had a great warre to fight but the Lord blessed his latter end more than his beginning and after his battle was ended met him like Melchizedek with redoubled mercies David Hezekiah Heman the Ezrahite and many of the Saints after their example have had sore and dismall conflicts but at length their comforts have beene proportionable to their wrestlings they never wanted a Melchizedek after their combats to refresh them Rejoyce not against mee O mine enemie when I fall I shall rise when I sit in darkenesse the Lord shall bee a light unto me I will beare the indignation of the Lord because I have sinned against him untill he plead my cause and execute judgement for me he will bring me forth to the light and I shall behold his righteousnesse Mic. 7.8 9. He hath strength courage refection spirit to put into those that fight his battles though they bee but as Abraham a family of three hundred men against foure kings yet hee can cut Rahab and wound the dragon and make a way in the sea for the ransomed to passe over and cause his redeemed to returne with singing and with joy and gladnesse upon their heads I even I am he that comforteth you who art thou that shouldest bee affraid of a man that shall dye and of the sonne of man that shall bee as grasse Esai 51.12 Note seventhly from Melchisedeks receiving of tithes from Abraham which the Apostle taketh speciall notice of foure or five times together in one Chapt. Heb. 7.2 4 6 8 9. we may observe That Christ is a receiver of homage and tribute from his people There was never any type of Christ as a Priest but he received tithes and that not in the right of any thing in himselfe but meerely in the vertue of his typicall office so that originally they did manifestly pertaine to that principall Priest whom these represented whose personall priesthood is standing unalterable and eternall and therefore the rights thereunto belonging are such too If it objected why then did not Christ in his life receive tithes I answer first because though hee were the substance yet the standing typicall priesthood was not abolished till after his ministery on earth was finished for his priesthood was not consummate till his sitting at the right hand of God secondly because he tooke upon him a voluntary poverty for especiall reasons belonging to the state of his humiliation and to the dispensation of mans Redemption 2 Corinth 8.9 You will say now Christs priesthood is consummate and hee himselfe is in heaven whither no tithes can bee sent therefore none are due because he hath no typicall priests in earth to represent him I answer though hee bee in heaven in his body yet he is on earth in his ministery and in the dispensation of the vertue of his sacrifice and the Ministers of the Gospell are in his stead 2 Cor. 5.20 and ought to bee received
for executing condemnation upon the contumacious adversaries of the Gospell of Christ amongst the Gentiles as in the great victory of Gog and Magog Ezek. 39. Some by Gentiles understand all Enemies both spirituall and earthly Hee shall fill the places with dead Bodies That notes both the swiftnesse of the victory and the greatnesse of the victory That it shall bee so generall and so speedy that the enemie shall have either none left or they that are left shall not bee able nor have leasure to bury their dead Bodies Ezek. 39.11 He shall wound the head over divers Countries That is either the principall of his enemies every where or Satan who is the God of the World that ruleth as Head over the Children of disobedience in all places Or Antichrist the Head of nations the chiefe of Gods enemies Revel 13.7 8.14.8.17.15.18 The Lord at thy right hand According to the two-fold Apostrophe before mentioned here are two observations which I will but touch First that God the Father is worthy to have all the power Majesty and judgement which hee hath given to his Sonne our Mediator for our protection salvation and defence most thankfully and triumphantly acknowledged to him We finde our Savior himselfe praising God in this behalfe that hee had delivered all things into his hand even power to make Babes beleeve on him Matth. 11.25.27 And this S. Paul is frequent in namely in praising and glorifying God for Christ. O wretched man that I am who shall deliver mee c. I thanke God through Iesus Christ our Lord Rom. 7.25 1 Tim. 1.16 17. All the promises of God are in him yea and in him Amen to the Glory of God by us 2 Cor. 1.19 20. Hee gave himselfe for our sinnes that hee might deliver us from this present evill world according to the will of God and our Father to whom bee glory for ever and ever Amen Gal. 1.4 5. Every tongue must confesse that Iesus Christ is Lord to the Glory of God the Father Phil. 2.11 And reason there is that it should thus bee acknowledged to the Father because hee hath all his Kingdome and power in the Church from the Father All power is given unto mee Hee hath given him a name above every name and this the Sonne hath revealed to us that so hee might manifest the name that is get glory to his Father thereby Ioh. 17.6 7. For in Christ it was God that reconciled the world to himselfe Secondly hee hath it all given unto him in our nature in our behalfe and as our head so that wee in the gifts of God to him were onely respected and therefore wee have reason to praise God for them It was not indeed given to him strictly for it was not to him Beneficium but Onus an office but not a benefit but to him for us or to us in and by him In all the victories deliverances refreshments experiences of Gods power and goodnesse wee must ever remember to praise God in and through his Sonne to acknowledge the power of his right hand which is not now against his Church but against the enemies of his Church For therefore the deliverance of his Church is ascribed to Gods Right hand because hee hath there one to plead to intreat to move his right hand in our behalfe Therefore in all our distresses in all conflicts and temptations wee must by faith looke up unto Gods right hand put him in remembrance of that faithfulnesse righteousnesse atonement and intercession which is there made in our behalfe There wee shall have matter enough to fill our mouths and hearts with praises and triumph and rejoicing in him It is Christ who is at the right hand of God who shall separate us from the Love of Christ Rom. 8.34 35. Here are two arguments of the Churches safety and triumph The Love of Christ and the Honor of Christ. Hee loveth all his to the end But what good can love doe without power Therefore hee that loveth us is exalted by God and hath all power given him for this purpose that his love may doe us good In the conflicts of my corruptions which are an adversary too wise too subtile too numberlesse for mee to vanquish I may yet when I am driven to Pauls extremity rest in his thanksgiving and looking up to Iesus who will be the finisher of every good worke which hee beginnes and seeing him at Gods right hand may triumph in the power and office which God hath given to his Sonne there which is to subdue our iniquities and to sanctifie us by his Truth and by that residue of Spirit which he keepeth for the Church Ioh. 17.17 19. for that Prayer is a Modell as it were and counterpane of Christs Intercession for saith he I come to thee and speake these things in the world that they may have my joy fulfilled in them ver 13. that is that they having a specimen and forme of that Intercession which with thee I shall make for them left upon publike record for them to looke on and there finding that their sanctification is the businesse of my sitting at thy right hand may in the midst of the discomforts and conflicts of their corruption have a full joy and triumph in the honour which thou hast given me I am beset with the temptations of mine enemies and persecutions for the Name of Christ In this case I may give God praise for the power which hee hath given to his Sonne I may from mine enemies appeale unto Gods right hand I may like Stephen when the stones and buffets are about my soule looke up by faith see there my Captain standing up in my defence Act. 7.55 I may acknowledge unto God the power given unto his Sonne that though nothing of all this fall upon me without his provision and permission yet sure I am that he hath power and mercy in his right hand that though mine enemies were as strong as a combination and armie of kings yet the Lord at his right hand hath from him in my behalfe received power enough to strike through kings when the day of his wrath is come Note secondly Christ is at the right hand of his people present with them and prepared to defend them from all their enemies present by his Spirit to strengthen comfort and uphold them enabling them to glory and rejoyce in all their sufferings as knowing that they are but for a moment and that which is needfull to purge their faith and to make them beare their shame 1 Pet. 1.6 7. Iam. 1.2 3. Esai 27.8 9. and to glorifie the consequent power of Christ which shall bee revealed to their joy 1 Pet. 4.13 when hee will recompence double to us in mercy and to our enemies in severity Esai 54.7 8.61.7 present by his mighty power and by his Angels to rescue deliver and protect them to bee as a wall of fire as a shield a buckler a rocke a Captaine to his people
greater glory The Lord seemeth to neglect to breake up the hedge to sleepe while his Church is sinking as Christ to his Disciples seemed carelesse Mark 4.38 39. so frequently in Scripture the Saints expostulate with God in an humble and mourning debate Why sleepest thou O Lord Arise cast us not off for ever Psal. 44.23 Ier. 14.8 9. But God hath his quare against us too for this infirmitie and haste of ours Why sayest thou O Iacob and speakest O Israel my way is hid from the Lord and my judgement is passed over from my God That is he hath not taken notice of my calamitie Hast thou not knowne hast thou not heard that the everlasting God the Lord the Creator of the ends of the earth fainteth not neither is weary There is no searching of his understanding Esay 40.27 28. He is wonderfull in counsell and excellent in working and therefore he doth not slumber nor sleepe but only in wisdome ordereth times and seasons that there may in the end be the greater glory unto him and in the things done the more beautie Every thing saith Salomon is beautifull in its time if you gather it before it loseth both its beauty and vertue It would bee a madnesse for a man to mow downe his corne when it is in the greene blade Hee waiteth saith the Apostle for the precious fruit of the earth and hath long patience Iam. 5.7 Now the Prophet assureth us that Light that is comfort refreshment peace deliverance is sowne for the righteous Psal. 97.11 It was sowen for the people of God when they were in captivity though to themselves they seemed as dead men in their graves yet indeed they were dead but as seed in the furrowes which revived againe Psal. 126.5 6. and therefore the Lord likewise like Saint Iames his husbandman is said to wait that he may be gracious to his people Esay 30.18 Though a man suffer never so much injury and be most violently kept out of his owne right yet he must wait till time and mature proceedings have brought on his matters to a triall therefore the Lord calleth it The yeare of recompences for the controversies of Sion Esay 34.8 It is not for private men to order the periods or stints or revolutions of times wherein businesses are to be tried but publike authoritie constitutes that and every man must wait for the appointed time so the Church must not set God the times when it would bee heard or eased but must trust his wisedome and power Ier. 49.19 for there is a set time wherein he will have mercy upon Sion Psal. 102.13 Now this Time is ruled and bounded by these considerations First when the sinne of the enemie is growen ripe and his heart proud and insolent against God and his people when he trampleth upon the poore when he sacrificeth to his owne net when he adoreth his owne counsels when he deifieth his owne condition and thinketh that none can pull him downe then is it a time for God to shew himselfe and to stir up his glory It is time saith David for thee O Lord to worke for they have made void thy Law Psal. 119.126 So outragious they are that their fury runneth over from thy servants to thine ordinances to blot out the very records of heaven the name and feare of God out of the earth And this reason and period of time wee finde frequently in the Scriptures given In the fourth generation they shall come hither againe for the iniquitie of the Amorites is not yet full Gen. 15.16 It is not growen to that ripenesse and compasse as I in my wise secret and patient providence will permit O thou that dwellest upon many waters abundant in treasures saith the Lord to Babylon thine end is come and the measure of thy covetousnesse Ier. 51.13 when men have filled up the measure of their sinne then is their end come bee their wealth or safety or their naturall or acquired munition never so great Put you in the sickle saith the Prophet for the harvest is ripe come get you downe for the presse is full the fats over-flow for the wickednesse is great Ioel 3.13 When wickednesse is so great that it filleth all the vessels then is the Lord ready to put in his sickle and to cut it downe It is further demanded when sinne is full To this I answer that there are three things principally which set forth the fulnesse of sinne Vniversality Impudence and Obstinacy First when a whole Land is filled with it that there are none to intercede or to stand in the gap when from Streets to Palaces from Houses to Courts from Schooles to Churches from every corner sinne breaketh forth so that bloud toucheth bloud The Land is full of adulterers saith the Prophet because of swearers the Land mourneth for both Priest and Prophet are profane yea in my house have I found their wickednesse saith the Lord Ier. 23.10 11. when in every place and at every view there are new and more abominations Ezek. 8.17 Ier. 5 1-6 Secondly when sinne is impudent whorish and outragious when there is no feare modesty or restraint but it breaketh all bonds and like a raging sea overrunneth the bankes They declare their sinne as Sodome saith the Prophet and hide it not woe unto their soules Esay 3.9 it is so full that it breakes out into their countenance hypocrisie it selfe is too narrow to cover it This is that which the Apostle calleth An excesse of riot and the Prophet a rushing like an horse into the battell Now when God thus gives a man over sinne will not be long a filling up when lusts breake forth and throng together when from concupiscence sinne goes on to conception and delight to formation and contrivance to birth and execution to education and custome to maintenances and defence to glory and boasting to insensibilitie hardnesse and a reprobate sense then there is such a fulnesse in sinne as is neere unto cursing the very next step is hell Lastly when sinne holds out in stubbornenesse and is incorrigible when the remedy is refused the pardon rejected the peace not accepted Then is sinne come to its fulnesse The sinne of the Amorites was never quite full but when they rejected that peace mercy and subjection to Gods people which was offered them first But when men sinne against those meanes of grace which are sent unto them and leave no remedie to themselves no marvell if the Lord give them over and let in the enemie upon them 2 Chron. 36.16 Therefore we must take heed of finishing sinne for it is not sin but the consummation and finishing of sinne which condemnes a man Now when thus the sinne of the enemie is growne so ripe that it breaketh forth into pride and insultation against Gods people then is the Lords time to shew himselfe I will restore health unto thee saith the Lord to his Church and I will heale thee of thy wounds because
they called thee an out-cast saying This is Sion whom no man seeketh after Ier. 30.17 see Ier. 50.11 Ezek. 25.3.28.6 9. Obad. v. 3 4. when the high wayes were waste and the way-faring man ceased and the enemie regarded no man Now saith the Lord will I arise now will I be exalted c. Esay 33.8 11. when the enemies help forward the affliction of Gods people and by their pride and insultation doe double the misery which is upon them then will the Lord returne to them in mercies and be sore displeased with his enemies Zech. 1.15 16. Esay 40.2.47.5 6. Secondly when Gods people are throughly humbled and purged for God useth wicked men but as his staffe or weapon as his fire or fan to correct and purge them Esay 10.12 He intendeth not in his punishments such severity against them as against their enemies if the rod be for the childe the fire is for the rod Esay 27.7 8.9 When men are so smitten that they can returne to him that smiteth them and not revolt more and more for God will not throw any more darts at those who are sunke and dead already when they are stirred in their hearts joyntly to seeke the Lord and to meet him in the way of his judgements and to compassionate and favour the dust of Sion then is the day of his wrath for when Gods time to deliver a people is come he will more abundantly stirre up the hearts of his people to pray for it Psal. 102.16.17 Dan. 9.2.3 whereas when he will destroy a people hee will not suffer his Saints to pray Ier. 14.11 Thirdly when all humane hopes and expectations are gone when a people is so pilled and broken that they have no courage meanes succours or probabilities left then is Gods time to deliver his Church and to punish his enemies The Lord shall judge his people and repent himselfe for his Servants when hee seeth that their power is gone Deut. 32.36 Psal. 68.20 109·31 In one word when the preparations and premises as it were unto Gods glory are best ordered and put together then is the day of his wrath come The Church then need not to bee cast downe with the insultation of her enemies since Christ is the same yesterday and to day and for ever such as hee was ever to his Church such hee is still If hee have delivered his Church from the pride of her enemies heretofore his power truth watchfulnesse compassion is the same still and by faith in them wee may rebuke Satan wee may chide away the weaknesse and feare of our owne hearts wee may rejoice against those that insult over us when they rage most wee may hope their time is short and that it is but the biting of a wounded beast Therefore wee finde the Saints in Scripture arme themselves against present dangers with the consideration of what God hath done for his Church in times past Psal. 68.7 8 74.13-18 Esai 51.9 10 11. Habak 3. And in the confidence of the same truth and power breake forth into a holy scorne of their enemies Mich. 7.8 9 10. Esai 50.8 9. In the sorest extremities wee may fix our faith on God and hee delighteth to bee depended upon alone when all outward helpes and probabilities faile see Esai 41.17 18. Hab. 3.17 18. A million of men came against Asa one of the hugest hoasts of men that were ever read of yet by relying on God they were all delivered into his hand and the reason is added because God hath eyes and strength or as hee is described Revel 5 6. Seven hornes and seven eyes much wisedome and much power to shew himselfe valiant in the behalfe of those that walke uprightly 2 Chron. 16.8 9. Wee should learne likewise to rejoyce and triumph with all thankfulnesse of heart when Christ subdueth the enemies of his Kingdome and giveth deliverance and refreshment to his people When hee maketh his hand knowen to his servants and his fury to his enemies then should all they that love Hierusalem rejoyce Esai 66.10 Thus the Church after they were delivered from the malice of Haman instituted days of joy and feasting Ester 9.22 It is a signe of an evill heart against the peace and prosperity of the Church of Christ to envie or slight or thinke basely of the instruments and wayes whereby Christ delivereth it as wee see in Tobiah and Sanballat Nehem. 4.2 3. Lastly wee should learne wisedome to lay hold on the times and seasons of Gods peace because hee hath a day of wrath too to apprehend the offers and opportunities of grace Christ had been at the Churches dore and had knocked for admittance but neglecting that season hee was gone and much shee suffer'd before shee could finde him againe Cant. 5 2-7 When the Lord speaketh unto us in his ordinances and by the secret motions and perswasions of his holy Spirit wee should not deferre nor put him off as Felix did Paul to some other time but pursue the occasion and set our selves to doe every duty in Gods time There is a time for every worke and it is beautifull onely in its time and therefore fit it is that wee should observe wisely the signes and nature of the times Matth. 16.2 And accordingly proportion our devotions for the Church and our selves It is the worst losse of time to let slip the seasons of grace and spirituall wisedome till it may bee Gods time of mercy is passed over If thou hadst knowen in this thy day the thing that concerne thy Peace But now thy day is over and my day of wrath is come they are now hidden from thine eyes Hee shall judge amongst the Heathen By heathen we are to understand the same with Enemies vers 1. and People Esai 63.6 Meaning all the armies and swarmes of Christs enemies either spirituall or secular The word Gentiles was a word of great contempt and detestation amongst God people as the word Iew is now amongst us a proverbiall word to cast reproach and shame upon men Therefore the Apostle saith of the Ephesians that in times passed they had been Gentiles in the flesh Eph. 2.11 As if by being Christians they had ceased to bee Gentiles or rather that word had ceased to bee a terme of reproach So that Gentile was a word of scorne as Samaritan Ioh. 8.48 or Canaanite Ezek. 16.3 or Publican Matth. 18.17 Luk. 18.11 And therefore wee finde those two still joyned together Publicans and sinners and so the Apostle joyneth these two words Gentiles and sinners Gal. 2.15 So then the word Heathen is added by David to the enemies of Christ to render them the more odious and to expresse their more abject and hatefull condition and therefore when God would cast notable reproach upon his people hee calleth them Sodomites and Gentiles Esai 1.10 Ezek. 2.3 So then the meaning is his most abject and hatefull enemies that are unto him as Iewes and Samaritans hee shall judge that is hee shall