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

TWO TREATISES .

I. Three Sacred Emblems The Mystical Starres Sword Sunne in the Hand Mouth Face of the SON OF MAN .

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

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

By JOHN BRINSLEY Minister of the Gospel there .

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

THREE Sacred Emblems . The Mystical Starres Sword Sunne in the Hand Mouth Face of the SON OF MAN . Wherein is held forth the Authority , Dignity , Duty , and Security of the Gospel Ministery , with the efficacious and powerful opperations of the Word , and Spirit of Iesus Cirist . With divers other particulars useful at all times , and some of them very seasonable for the present .

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

TEXT . Revel. 1. 16.

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

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

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

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

Yarmouth Decem. 11. 1655. Your unworthy fellow labourer , yet desirous to be found faithful John Brinsley ▪

THE Mystical Stars In the Right Hand of JESUS CHRIST . REVEL. 1. 16. And he had in his right hand seven Stars .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS .

THE Mistical Sword In the Mouth of JESUS CHRIST . REVEL. 1. 16. And out of his mouth went a sharp two edged Sword .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS .

THE Mystical Sun In the Face of JESUS CHRIST . And his Countenance was as the Sun shineth in his strength .

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

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

Ans. Here againe I finde different apprehensions among expositors .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS .

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

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

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

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

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

Luke 23. 28.

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

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

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

Great Yarmouth , Feb. 2. 1655. Your Brother and Companion in the Kingdome and Patience of Iesus Christ , John Brinsley .

TEARS FOR IERVSALEM ; OR The compassionate Lamentation of a tender hearted Saviour over a rebellious and obdurate people . Luk. 19. 41 , 42.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

VERSE XLII .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Q. And what is here meant by Ierusalems day ?

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

Tropically and improperly the word is diversly used .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Q. But what was thus hid ?

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

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

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

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

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

Q. But how came it thus to be hid ?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS .

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