An Exposition of Hosea 1-3

The Fift Lecture

A Ccording to the division of the Chapter that Luther makes in his Comment upon this Prophet, we are already in the second Chapter; for he makes the second to begin at this tenth verse. From that to the end, we have the promise of mercy to Israel that was to come, and both to Israel and Judah together. Some part of God's promise of mercy to Israel we finished the last day; now we are to proceed.

And it shall come to pass in that place, &c. In that place.]

This according to some hath reference to the very land of Canaan it self, that God will have a very glorious Church there, specially in Jerusalem before the end of the world come, and many Prophesies seem to incline that way, as Zach. 12. 6. Jerusalem shall be inhabited again, even in Jerusalem. This cannot be meant only of their return out of Captivity that was in Cyrus his time, for the Text saith, In that day thee feeble among them shall be as David, and the house of David shall be as the Angel of God, & God will pour upon them the spirit of grace & supplication, and they shall look upon him whom they have pierced, and the like. It shall be in that day when Jerusalem shall be inhabited, even in Jerusalem. The return of their Captivity at first was not so glorious, there was not such a glorious spirit put upon them then; for if you read the story of it, you shall find that even all that while they were in a contemptible condition before the nations about them. But God speaks here and in other places of a glorious return of their captivity, & coming into their own Land. The Jews have a tradition, ( Buxtorfius hath it in his Synagoga Iudaica ) That there is a time that all the Jews where ever they die, shall come through Meatus terrae, and rise again at Jerusalem; and therefore some of them when they think they have not long time to live, they will sell all their possesions, and go and live near Jerusalem, at least to prevent the trouble of coming through those Meatus terra that they speak of. Thus they are deluded in their conceits.

But yet more generally, In that place.

Whereas the place of my people was confined into a little and narrow room, hereafter it shall be enlarged, and even among the Gentiles that shall be made spiritual Israel, where I was not known, among the Heathen, even there shall I come to be known, and I shall have a people there, and not only people, but sons, the sons of the living God, and that so apparently, that it shall be said unto them. Ye are the sons of the living God.

Thus Saint Peter seems to interpret this place, in the 1 Pet. 2. 10. speaking of the Gentiles whom God would have a people among them, saith the Apostle, Which in times past were not a people, but are now the people of God. Generally Interpreters do conclude that the Apostle had reference to this very place in Hosea: And so we may build then upon this interpretation howsoever, that it is the intention of the Spirit of God, that God would call home the Gentiles to himself, & so they that were no people should become his people, his sons: It should be said in that place where before it was said that they knew him not, that now they are his sons. Yea the Heathen shall be brought in, so as they shall be convinced of the vanity of their Idolatry. We worshipped dead stocks; our gods were dead stones & stocks that we were vassals unto; but now we see a people that is come in to the profession of this Christian Religion, they worship the living God, their God is the true God, certainly here are the sons of the living God. This is the scope of the holy Ghost. For observation. 1. It is a comfortable thing to consider that in those places where God hath not been known & worshipped, that afterward in those places, God should be known & worshipped. That such nations, such Countries and Towns that have lived in darkness & Idolatry, should now have the knowledge of the true God, that the true God should come to be worshipped amongst them, this is a blessed thing. England was once one of the most barbarons nations in the world, and in that place where it was said you are not my people, where there was nothing but a company of savage barbarous creatures that worshipped the Devil; how in this place, in England is it said, even by the nations round about us, surely they are the sons of the living God! And so many times in dark corners in the Country where they never had the knowledge of Jesus Christ, but were nuzled up in Popery and in all kind of supesticious vanity, God is pleased to send some faithful Minister to carry the light of the knowledge of Christ unto them, and efficaciously to work faith in their hearts, and now, oh what an alteration is there in that town! the like of a family. It may be said of many a house and family, in which nothing but blasphemy, and atheism, and scorn of Religion, and uncleanness, and all manner of wickedness hath been, now it is a family filled with the servants and sons of the living God. As it is a grievous thing to think of a place wherein God hath been truly worshipped, that afterward the Devil should come to be served there, so it is a comfortable thing to think of other places wherein the Devil hath been served, that God is truly worshipped there. Some stories report that the Turks having possession of the Temple at Jerusalem, there where was the Ark, and the Cherubims, and the Seraphims, there now are Tygres, and Bears, and savage creatures; But on the other side to consider that in places where there have been none but Tygres, and Bears and savage creatures, they should now be filled with Cherubims, and Seraphims; this is a comfortable thing. Secondly. It shall be said they are the sons of the living God.

It shall be said so. God hath a time to convince the world of the excellency of his Saints. They shall not only be the sons of the living God, but it shall come to pass that it shall be said they are the sons of the living God: all about them shall see such a luster of the glory of God shining upon them, that they shall all say, Verily whatsoever other people have said heretofore, whatsoever the thoughts of men have been, these are not only the servants, but the sons of the living God. We have an excellent prophefie of this in Zachar. 12. 5. The governors of Judah shall say in their heart The inhabitants of Jerusalem shall be my strength in the Lord of hosts their God. Not only the people shall be convinced of this, but the Governors of Judah, they shall say in their hearts, our strength is in the inhabitants of Jerusalem, in the Lord of Hosts their God. Howsoever they were heretofore scandalized, as seditious, and factious, and as enemies of the State, yet now the Governors of Judah shall acknowledge that their strength is in them, and in the Lord their God, that this Lord of Hosts is their God. That time will be a blessed time when the Governors of Judah shall come to be convinced of this; when God shall so manifest the excellencies of his Saints, as that both great and small shall confess them to be the sons of the living God. It is promised to the Church of Philadelphia, Revel. 3. 9. that the Lord would make them that said they were Jews, and were not, & said they were the Church and were not, but were of the Synagogue of Satan, to come and how before their feet, and to know (saith he) that I have loved them. There is a time that ungodly men shall be forced to know that God doth love his people. And one thing amongst the rest that will much convince the men of the world of the excellency of the Saints, will be the beauty of God's ordinances that shall be set up amongst them, that shall even dazel the eyes of the beholders. For this you have an excellent promise, Ezek. 37. 28. The heathen shall know that I the Lord do sanctify Israel. How shall they know it? when my sanctuary shall be in the midst of them for evermore, then they shall know that I the Lord do sanctify Israel, when the beauty of my ordinances shall appear in them, then they shall know it.

And if God be not only satisfied in doing good to his people, but he will have the world know it, and be convinced of it; Let the people of God then not be satisfied only in having their hearts upon God, but let the world know that they love God too. You must do that that may make it appear to all the world, that you are the children of the living God. Let your light so shine before men, that they seeing your good works may glorify your Father which is in heaven. It is one thing to do a thing that may be seen, and another thing to do a thing that it may be seen. And yet God's people may do both, not do good only that may be seen, but (if they keep still the glory of God above in their eye, as the highest aim) they may desire and be willing too that it may be seen to the praise of God. But this I confess requireth some strength of grace to do it, and yet to keep the heart upright. The excellency of grace doth consist not in casting off the outward comforts of the world, but to know how to enjoy them, and to over-rule them unto God: so the strength of grace doth consist, not in forbearing of such actions as are taken notice of by men, or not to dare to aim at the publishing of those things that have excellency in them; but the strength of grace consists in this, in having the heart enabled to do this, and yet to keep it under too, and to keep God above in his right place.

Thirdly, It shall be said they are sons, &c.

It is a great blessing unto God's children that they shall be accounted so before others. Not only that they shall be so; but that they shall be accounted so. Blessed are the peace-makers for they shall be called the children of God, This is a blessing not only to be God's children, but to be called God's children. We must account it so, and therefore we must walk so as may convince all with whom we do converse that we are the children of God; and not think this sufficient, well, let me approve my heart to God; and then what need I care what all the World thinks of me. God doth promise it as a blessing to have his people called the children of God, then this must not be slighted. You shall find it often in the Gospel that Christ made a great business of this to make it manifest to the world that he was sent of God, he would have them to know that his Father sent him, and that he came from him: So the people of God should count it a blessing, and walk so as they may obtain such a blessing that the world may know that they are of God.

Further. In the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.

Mark, It is not said thus, that in the place where it was said they are not my people, it shall be said to them they are my people. No, but further, it shall be said they are sons, and sons of the living God: this goeth beyond being his people. Hence then the observation is, That

The grace of God under the Gospel, it is morefull, and large, and glorious, then the grace of God under the Law.

For this is spoke of the estate of the Church under the Gospel, They were God's people indeed under the Law, but the sons of the living God, this is reserved for the times under the Gospel. Sometime they under the Law are called by the name of sons; but it appeareth by this Text that in comparison of that glorious son-ship that they shall have under the times of the Gospel, that they in former times were rather servants then sons. There is very little of our adoption in Christ revealed in the Old Testament, No, that was reserved for the Son of God to reveal, for him that came out of the bosom of the Father, and brought the treasures of his Fathers council to the world, the revelation of these things were reserved to the time of his coming, both adoption and eternal life was very little made known in the time of the Law, therefore Saint Paul saith, that life and immortality were brought to light through the Gospel. 2 Tim. 1. 10.

2. Sons, Because in the time of the Gospel, the spirits of the Saints are of son-like dispositions, they are ingenuous, not mercenary. In the time of the Law God carried on his people in offering rewards, especially in outward things: but in the time of the Gospel we have no such rewards in outwards, but the Scripture speaks of afflictions most, there is not spoken so much of afflictions in the time of the Law, but much outward prosperity there was then: but in the time of the Gospel more affliction, because the dispositions of the hearts of people should not be so mercenary as they were before, they should be an ingenuous, a willing people in the day of Christ's power.

3. Sons, Because of the son-like affection to be much for God their Father out of a natural 〈 in non-Latin alphabet 〉 , that they should have more then in the times of the Law. I suppose some of you have heard of the story of Croesus his son, though he was dumb all his days, when he perceived a soldier striking his father, his affection brake the bars of his speech, and he cried out to the Soldier to spare his rather. This is the affection of a son, and these affections doth God look for from his children, especially in the time of the Gospel, that they should hear no wrong done to him, but though they could never speak in their own cause, yet their should be sure to speak in their Fathers cause.

4. Sons, Because they have not such a spirit of servility upon them as they had in the time of the Law. Christ is come to redeem us that we might serve the Lord in holiness and righteousness before him without fear all the days of our life, to take away the spirit of fear: Hence the Apostle saith, We have not received the spirit of fear but of love, and of a sound mind. And Heb. 2. 15. Christ is come to redeem those who through fear of death were all their life time subject to bondage. The spirit of a son is not be spirit of fear, We have not received the spirit of bondage to fear again, but the spirit of adoption whereby we cry Abba Father. It is unbeseeming the children of God, especially in the time of the Gospel, to be of such servile spirits as to fear every little danger, to be distracted with fear, and presently to be amazed. Hath not God revealed himself to us as a Father to his children that we must not fear? He would not have us fear himself, not with a servile sear as men do, and therefore surely not to fear men be they what they will be. We are sons.

Again, Not only sons, for so we might find in Scripture, where the people of God under the Law, perhaps are sometimes called so, but elder sons, sons come to years. It is true, they were before us, and so in that respect we are not elder; bnt sons that are come to our inheritance, that is it I mean that we are such sons; Not children under tutorage, not under School-masters and governors, as they were in the time under the Law. You know what comparison the Scripture makes of the difference between the Church in the time of the Gospel, and that in the time of the Law. In the time of the Law it is true indeed they were children, but how? they were children that were under tuttors and Governors, they were not as yet come to years, they were but as young children that were put out to school. But now as the Apostle saith, Gal. 4. 15. Christ hath redeemed us from being under the Law, that we might receive the adoption of sons: mark, that we might receive it, so that now the state of the Church is like unto a child that cometh to be of age, and so is freed from his Tutors and Governors, and cometh to his inheritance, sui juris, as it were, so is the state of the Church now.

Therefore the Saints now are not to be dealt withal, as if still they were in their childish condition. Now how were the Jews dealt withal, becausethey were in their childish condition? Thus, they had outward external ethings to gain them to serve God, they worshipped God much in external things: As we deal with children, we give them apples and fine things to get them to do what we would have them do, so God dealt with them: And as children when they begin to learn, they must have a great many gayes in their book; so God taught the Jews with outward ceremonies, which afterward the Scripture calls but beggarly rudiments, poor things. Children you know are pleased much with gay things, and they that would bring in Jewish ceremonies, or ceremonies of their own invention in the Church, they make account the Church is in her childish condition still, as if gay things would please them, therefore they must have pictures, and Images, and such things to please people, this makes the people of God beneath themselves as if they were yet children, and were to be pleased with such things as these. No, now in the state of the Gospel they are come to the adoption of sons. And so children you know are pleased as with fsghts, so with hearing of music, and pipes, and such things, so men would bring such things still into the Church in the time of the Gospel. I remember Just. Martyr in the 107. quest. ad orthodoxos, in answer to that about musical instruments, he saith that they are fit for children and fools, as Organs and the like, and therefore he says, they were not in use in the Church. One of the most ancient Writers we have after the Apostles time gives this for a commendation of them. And indeed for the childish state of the Church those things are fit, but now when they are come to the adoption of sons, other services that are more spiritual, are more suitable and honorable, as a man that is grown to be a man, would think himself wronged much to be taught as a child, to be put off with gay things; so should the people of God under the gospel think it a great wrong that hath been done to them, when men have sought to teach them with gayes and poor things, we are not still children, but so grown up to the adoption of sons as to receive our inheritance, and therefore are to have the privilege of such.

Again. In that place where it was said, ye are not my people, it shall be said, &c.

Israel that was cast off from God, now shall be brought in more fully then ever he was before. Thence the observation is,

When God is pleased to be reconciled to a people, he is as fully theirs as ever, yea sometimes more fully. He comes rather with more full grace then ever formerly he did.

People before, but sons now. O what an encouragement is this to all apostatizing souls that have fallen off from God! Come in, come in, and be reconciled to God, and thou shalt not only find God as good as ever thou didst, but thou shalt find him much better and much sweeter then ever thou didst in all thy life. It is seldom we are so. When men fall out one with another, though possibly they may be reconciled, yet it is seldom that they are so fully reconciled, so fully one as they were before; they are but as a broken vessel soldered together, that is very weak in the sodering place; or as garments that have been rent, and are mended, soon torn and quickly ready to fall in pieces in the place where they were mended; It is not so between God and a penitent soul.

Again, sons, not only of God, but of the living God. There is much in this, that the people of God under the gospel should be called the sons of the living God: The life of God is the glory of God: he sweareth by his life: by this he is distinguished from the heathen gods, that he is the living God. Life is the most excellent thing in the world; Augustine therefore saith, that the life of a very fly is more excellent then the Sun in the Firmament: and certainly it is the glory of God, that he is the living God. And as God is the living God, so he is the object of our faith, and so he is the happiness of his people. Trust in the living God; my soul pants and thirsts after the living God, O when shall I come and appear before God.

But why is God called the living God in reference to his Church here? 〈…〉 thing we must inquire after.

This is a treasure of comfort to his people that he is called the living God in reference to his Church. God would hereby declare to them that all that is in him shall be active for the good of his Church forever, he will show himself not only to be a God, but a living God, he will show all his attributes to be living attributes for the good of his people. Did God show himself active for his people in former times? much more may his Church in the time of the gospel expect the Lord to manifest himself to be active amongst them. Therefore we make use o • what we read of God's activeness for the good of his Church in former times, to plead with God to show himself as much active now. You shall see how the Church made use of the former activeness of God, Isa. 51. 9. Awake, Awake, put on strength, O arm of the Lord, awake as in the ancient days, in the generations of old. Art not thou it that hath out Rahab and wounded the Dragon? Art thou not it which hath dried the sea, the waters of the great deep? &c. Thou hast been active heretofore for thy people, oh be so sti • . If they might make use of former times, much more in our times of the gospel may we make use of former times, and plead with God, O Lord hast thou not shewn thyself glorious in defense of thy people, in helping thy fervants in their great straits, and in destroying thine enemies? wilt not thou be so still? In the times of the gospel, we may expect more activenes of God then ever he manifested since the world begun. Therefore when God would set out the state of the Church of the gospel, mark how he takes that title to himself. Revel. 4. 9. The 4. living creatures (mentioned in the verses before, by which is meant the state of the Church under the gospel) they give glory, and honor, & thanks to him that sat on the throne, who liveth forever and ever: and ver. 10. The 24. Elders fell down before Him that sat on the Throne, and worshipped Him that liveth forever and ever, and Chap. 5. 14. both join together, The 4. living creatures and the 24. Elders fell down and worshipped him that liveth forever and ever. And Chap. 10. 5, 6. The Angel which stood upon the sea, and upon the earth, lifted up his hand and sware by him that liveth forever and ever. Thus the attribute of God's life is made use of for the state of the Church in the gospel, to show how active God will be for them. Thence Heb. 12. 22. the Church is called The Cities of the living God.

Now then if we expect that God should be a living God unto us, it becomes not us to have dead hearts in his service. If God be active for our good, let us be active for his honor. A living and a lively Christian is beautiful in the eyes of God and man. Let us labor not only to be liviing, but to be lively for God and his cause. Abundance of service, and good, may living and lively Christians do in the places where they live, specially in these times. But oh what a few are there who are active and stirring, and are carried on by the spirit of wisdom and zeal, for God and his cause! Away now without cold and dead wishes, and luskish desires, let us up, and be doing, and the Lord will be with us. The adversaries are lively, so saith the Psalmift, mine tnemies are lively, and they are strong, Psal. 38. 19. We may well make use of that expression too, our enemies they are lively and strong; shall they be more lively and active for the Devil, and for their lusts, then we for the living God? As God is the object of our happiness as he is the living God, so we are the objects of God's delight as we are living too. God is not the God of the dead, but he is the God of the living.

We should be lively and active, for we live upon the bread of life, and drink the water of life, we have lively Oracles, lively ordinances, therefore life and activity is required of us. Rom. 12. 11. Be fervent in spirit serving the Lord, be burning, boiling up in your spirits, for you are serving the Lord, the living God, be boiling up in your spirits; dead spirits become not the services of the living God.

Grace is called the Divine nature, and God (we know) is a pure act, and it is called the very life of God. It is impossible then but a Christian must needs be active, seeing his grace is the very life of God in him.

By being lively and active, we shall prevent abundance of temptations, that otherwise will befallus: a dead luskish spirit is liable to a thousand temptations: as when the honey is scalding hot and boiling, the flies will not come to it; when it is set in the window and grows cold, then the flies come to it: so when the spirits of men are boiling hot for God, Belzebub the god of flies with his temptations, comes not then upon them, but when their spirits begin to cool, and grow dull and heavy, then comes Belzebub, then comes all manner of temptation upon the soul. The breath that comes from life, we know it is warm breath, but artificial breath that is cold; the breath that comes from the body of a man, that's hot, but the breath that cometh from a pair of Bellows, that is cold, because it is artificial breath: so when men are cold in the services of God, it is to be feared that their breath in praying and other duties, it is but artificial breath, it is not the breath of life, if it were living, it would be warm. That was the reason why God would not have an asse offered him in the Law in sacrifice, but his neck must be broken, because the asse is a dull creature, God loves not dull creatures in his service.

I remember I have heard of a people that worshipped the sun for their god, they sacrificed to the sun a flying horse; the reason was this, because they would offer to the sun somewhat suitable to it; they honored the sun for the swiftness of his motion, and a horse you know is a swift creature, and therefore somewhat suitable, especially having that emble me upon him, with wings. They that would honor the sun as a god for swiftness would not offer a snayle, but a flying horse; so if we do honor God for a living God, an active God, let us not offer snayles to him, dull, heavy, sluggish services, but quick and lively services.

That which the Courtiers of Nebuchadnezzar flatteringly said to him, that in the name of God say I to you, Live forever, Joh. 6. 57. saith Christ there, As the living Father hath sent me, and I live by the Father, so he that eateth me even he shall live by me. Christ was active, exceeding active in his way, in the work he was sent about; Why? because the living Father sent him; so letus consider, that in all our services and employments, it is a living God that sets us about them, and we shall be active as Christ was.

I am willing a little to enlarge this because of the necessity of it in regard of our present times, and give me leave to do it by telling you what this activeness is that I would put you upon in these three things.

First, stay not for company in any good cause. An active spirit will not stay till he see others to accompany him, but if he must go, rather then the cause should fall he will go alone. Mark that saying, Isa. 51. 2. I called Abraham alone and blessed him: Be not discouraged, if God give thee an active spirit and others will not appear, God calls thee alone, and he will blesset he.

Secondly, when you have company do not lag behind, but he willing to be foremost rather then any cause of God should suffer by your lagging; do not stay to have others go before you. Hence in Pro. 30. 31. amongst the comely goings of many things there, the going of the he-goat is said to be very comely, why? because the he-goat useth to go before the flock. Those that out of love to the cause of God are willing (if they be called to it) to go before the flock, they go comely in the eyes of God.

Thirdly, do not forbear the work till all difficulties about it be first over. That is a sluggish spirit that will not set about the work till they can see how all the difficulties about the work are or may be removed. You must up and be doing, be doing presently, fall to the work, and then when you are working, wisely to prevent and avoid the difficulties that come in it; As those active spirits did that we read of in Nehem. 4. 17. when they were at work, with one of their hands they wrought, and with the other hand they held a weapon; they did not stay the building of the wall of Jerusalem till all their adversaries were quashed; but prefently they fell to it, and with one hand they wrought in the work, and with the other held a weapon. This is an active spirit.

Further, we must not be active in a sudden mood, & upon a mere flash, and so gone, but in a constant solid way; Active, yet solid. Many indeed are stirring and active for the present, but as the flame of a wispe of straw that makes a noise, and a great stir for the present, but soon after there remains nothing but black dead ashes. But we must be considerately active; Therefore observe, the Scripture saith (speaking of the Saints specially in the time of the Gospel) that they are lively stones (you know the place of Peter ) What a stone, and yet lively? A stone of all things is the most dead thing, and so it is used to set out a dead spirit in that story of Nabal, when Abigail came to tell him of the business of David, the Text saith, that his heart died within him, and became as a stone. What is this but to show, that though we must be lively and active, 〈…〉 must be solid, firm, and substantial in our activeness; and again, that when we are solid, firm, and substantial, yet we must be active. There are many that know not how to be active solidly, and therefore grow slight and vain in their activity: and many others striving to be solid and substantial, they quicly grow dull: many through a kind of affected gravity, they would forsooth be accounted solid and wise, and so become at last dull, and heavy, and of very little use in the Church of God. Take heed of either, and labor to compose both together, that is acceptable to God, to be living stones before him.

Ver. 11. Then shall the children of Judah, and the children of Israel be gathered together, &c.

Here you have a promise both to Israel and Judah together. Great was the enmity between Judah and Israel heretofore. They worshipped the same God, but in divers manners. One worshipped God according to his own institution, Judah did. And Israel worshipped the same God, but after their own ways, according to their own inventions, so as might best suit with their politique ends. There was a great deal of bitterness and vexation between these two people, though worshipping the same God; and God here makes it a great matter to bring these two together, that they should be gathered together in one. For that here we have the promise: First, that there shall be an union: Secondly, that there shall be an union under one head.

First, that there shall be an union. Hence then the first observation is this:

The enmity of such as seem not much different in matters of Religion, and yet do differ, is sometime exceeding great and bitter.

There shall be an union between Judah and Israel saith God. Here is a mercy, here is a wonderful work of the Lord. In that God doth I say make this so great a matter, this observation doth spring forth of the Text clearly, that many times between such as profess the same Religion, and seem not to differ much, and yet do differ, their oppositions are most bitter and ineconcileable, and requires a mighty work of God to bring them in and reconcile them.

It appears it was so between Judah and Israel. I will give you but one Text for it, 2 Chr. 28. 9. The Prophet Obed tells the children of Israel, when he came to reprove them after the slaughter committed by them upon the children of Judah, saith he, Ye have slain them in a rage that reacheth up to heaven. What a rage was this this? and yet thus the people of Israel were enraged against the people of Judah, their opposition was very bitter, yea, more bitter were they many times one against another, then they were against the Heathen, the Philistines, and Assyrians, and Egyptians that were round about them, they were nothing so bitter against them, as they were one against another.

Thus it hath been, and (until that blessed time come that here is spoken of in the Text) thus it will be. You know the Calvinists and Lut he rans, though they agree together against Papists in the main fundamental things, yet • h the bitterness of their spirits one against another! A Lutheran is scarce so bitter against a Papist as he is against a Calvinist. Luther himself complaineth, Not only open wicked men are our enemies, but even our friends, and those that at first received the doctrine of the Gospel from us; even they persecute us most bitterly. And he complaineth in particular of Zwingli; Zwingli. (saith he) accuseth me of my wickedness, of any cruelty, so that the Papists do not tear me so much as these my friends. Again, speaking of Corolost adius, He is more deadly against me, more set against me then ever any of my enemies were. Even he that God did ufe together with Luther for great ends and purposes for the furtherance of the Gospel, yet such bitterness was between them.

And hath it not been so amongst us? Those that are Protestants and such as are nick-named Puritans, though they do agree in all the fundamental points against popery, yet because there is some difference in matter of discipline and ceremonies, Oh what bitterness of spirit is there? and it is so much the more sinful in those who say themselves that discipline and ceremonies are but in different things, they themselves are specially to be blamed for bitterneesse on their side, because the conscience of the other is bound up and cannot yield, yea, not only such as do contend against popish discipline, but such as do go a further degree in reformation of discipline it self, yet because they are differing in some few particulars, oh the bitterness of spirit that is many times even among them!

These are times that call all the people of God to see what they can agree in, and in that to join against the common adversary, and not to tear one another by dissensions. God may justly give us over to our adversaries, if we agree not among ourselves, and they may chain us together: Perhaps a Prison may make us agree, as it was said of Ridley and Hooper; though Ridley stood much against Hooper in point of ceremonies, and they could not agree, yet when they came to Prison they did well enough there. The Lord deliver us from that medicine of our dissensions, that we be not made so to agree; Yea that we be not soldered together by our own blood.

Secondly, God hath a time to gather Judah and Israel both together, that is, to bring peace to his Church: God hath a time to gather all his Churches together in a way of peace, that there shall be an universal peace amongst his Churches.

For thought it is true it be meant here of Judah and Israel literally, yet Israel and Judah is to set out to us all the Churches of God that shall be afterwards among the Gentiles: and as God will fulfill this Scripture literally, so he will fulfill it in the spiritual sense, to bring Judah and Israel, that is, all the Churches of God to be under one head. Isa. 11. 13. Ephraim shall not envy Judah, and Judah shall not envy Ephraim. Ephraim envied Judah, because Judah challenged to himself the true worship of God, and Judah on the other side envied Ephraim, because he was the greatest, there was vexing spirits one against another: this shall not always be, saith God, but the envy of Ephraim shall depart, I will take away this envious, this vexatious spirit. Those two staves the holy Ghost speaks of in Zach. 11. 10, 11. 14. the staff of beauty, and the staff of bands, they were both broken, but God hath a time to unite together again, and for that mark that excellent prophecy in Ezek. 37. 16, 17. 22. 24. There you shall find fully set out God's bringing Judah and Israel together, and joining those sticks together again. Son of man (saith the Text there) take thee one stick and write upon it, for Judah and for the children of Israel his companions, & then take another stick, & write upon it, for Joseph the stick of Ephraim, & for all the house of Israel his companions; and join them one to another into one stick, & they shall become one in thy hand. And then ver. 19. this is interpreted of the union of them, Behold I will take the stick of Joseph which is in the hand of Ephraim, & will put them with the stick of Judah, & make them one stick, & they shall be one in mine hand: And verse. 22. I will make them one Nation in the land upon he mountains of Israel, & one King shall be King to them all: And in the 24. ver. that King is said to be David which we shall afterward show more fully, when we shall come to show this head that they shall be under. Now this God hath never yet fulfilled, that the ten Tribes, and Judah and Benjamin should come together, and be set in one stick, he hath never set together the staff of bonds that was broken, and yet this must be done, and it is the great blessing of God upon his Churches, the bringing about of this union one with another. Mark that Text for this purpose, Ier. 33. God having promised having promised there in the 10. ver. that in the latter days he would bring Judah & Israel together, and build them up at first: then in the 14. verse. Behold the days come, saith the Lord, that I will perform the good thing which I have promised unto the children of Israel, & to the house of Judah. What is that good thing that God had promised to the houses of Israel and Judah? That good thing (my brethren) is the building them up together as they were at first; that is the good thing. Behold how good & pleasant a thing it is for brethren to live together in unity: It is like the precious ointment upon the head that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments, as the dew of Hermon, & as the dew that descended upon the mountains of Zion, for there the Lord commanded the blessing, even 〈…〉 the Churches of God where there is this 〈…〉 here is God commanding blessing, that 〈…〉 powerfully; cometh efficaciously, and blessing of life, and life for evermore. O who would not then love union and peace in the Churches! Zach. 14. 9. The Lord shall be King over all the earth, in that day shall there be one Lord, & his name one. The Churches now, they have one Lord, they all acknowledge God & Christ to be their Lord, yea but this Lord hath not one name, though they all pretend to Christ, & that they will honor Christ, and set up Christ, yet this one Lord hath many names. But here it is prophefied that there shall be but one Lord, and his name shall be but one neither. And Zeph. 3. 9. Then will I turn to a people of a pure languag that they may all cal upon the name of the Lord & serve him with one consent. The word in the Original is, one shoulder; all the people of God shall have but one shoulder that they shall set to the service of God. O blessed time when they shall come so to be united as to have but one shoulder! And the greater will this blessing be of Judah's and Israel's gathering together, if you consider these two things (I beseech you observe them) and I go no further then this very Scripture I am now opening to you.

First, that they shall have this perfect union together even then when Israel shall be as the sand of the sea: when there shall be such multitudes coming in and flocking to the Church, yet then they shall be united into one, and then there shall be peace in the Churches. It is not a hard matter when there are but very few of a Church, perhaps half a dozen or half a score, for them then to be of one mind, and to agree in one lovingly together, and to have no divisions nor dissensions among themselves; but when a Church grows to be a multitude, and a great many, then there lies the difficulty. When did ever any Church though never so well constituted at first, but increase in divisions and dissensions, as they increased in number and multitude?

You see you find it very hard when you have any meeting in any society, when any business concerns a great many, you find it I say a very hard thing so to agree together as to be of one and the same mind. An instrument, as a watch or anything that hath many wheels, is sooner out of frame then that which hath but a wheel or two. So when a great many come together about any business, it is mighty hard to bring them to be united in one. There are few families that have many persons in it, but quickly dissensions and brablings grow among them: perhaps where there are two or three in a family they keep well enough together: but where there are many, where there are but seven in a family, they cannot so well agree, nor so long a time together as the seven Devils did in Mary Magdalene, they agreed better and longer then many a seven in a family: But God hath made this promise to the Church, that though it shall increase as the sand on the sea shore, and that multitudes shall come flocking to the Church, yet they shall be all gathered together into 〈◊〉 under one head, and they shall have peace, for certainly that is the •• 〈◊〉 of the holy Ghost here.

Secondly, They shall agree in one, not only when they are multitude, but when they shall come to enjoy their full privileges, and the full liberty that Christ hath purchased for them, even then there shall be a blessed agreement. For it is spoken here of those times when they shall come under one head, and Christ alone shall rule them, and not men's inventious; Christ will grant his Church those privileges that he hath purchased for them, & rule them according to those, and then there shall be a blessed agreement among them all. Men now think it impossible that the Church should have those liberties Christ hath purchased without dissensions, oh say they, grant them but such and such things, let them have but such liberty as they speak of, and we shall have nothing but brabling and divisions; what shall every man be left to do what he list? why then we shall have nothing but breaches in the Church, and heart-burning one against another. No, Christ hath never purchased so much liberty for every man to do what he list in things apparently unlawful against the common principles of Religion, In those there may be compulsion. But that liberty that Christ hath purchased, is the lawful use of the things of indifferency, and the lawful use of his ordinances. And though now men think that even in such things that are in themselves indifferent, if men be left at their liberty, there will be such heart-burning, & such dissensions, and no peace at all in the Church; they are much mistaken in this, for the only way to have true peace in the Church, is to leave things as Christ hath left them, & to force nothing upon men's consciences that Christ would not have forced, this is the way of peace; and the special way of dissention (we have had experience of it) hath been and ever will be, the urging upon men's consciences those things Christ would not have urged, this is it that makes the greatest rent & division in the Church. The urging of uniformity in all indifferent things as necessary to unity is a most false principle, you will find it so. It is a principle that many have been led by, but it is an extreme, false, and corrupt principle, and is and will be found to be the cause of the greatest distractions. When this time comes that is here prophesied of, there shall not be any such need of any Antichristian chain, to chain the servants of God together, but they shall be one without any such doings. It is true, Papists and Prelatical men, they cry out of others; there are such divisions among them say they, none of them can agree, there is more uniformity and unity with us than there is with them, everyone there among them runs up and down and doth what he pleaseth.

Mark these two Answers to that.

First, They have little cause to brag of their unity if we consider all; for in the mean time though many thousands of Christians, and hundreds of faithful, painful, and conscionable Ministers of God that did more service to God and his Church then ever they will • • o, though they be banished out of their country, and put 〈…〉 •• remities, and endure sore afflictions for 〈…〉 •• ch of unity with them at all, though 〈…〉 things they have caused many 〈◊〉 〈…〉 . This is no breach of unity with them.

But suppose by their power they could have brought all to an uniformity, in their own inventions and innovations as they desired. What then? they have little cause to brag of that unity neither. Certainly there the remedy would have been worse then the disease, and work a greater mischief. Their bragging then of unity would have been no other but thus, as if a couple of prisoners chained to a block, and kept close all day, should see others go abroad in the streets at a distance, and they should cry out to them, Why do you not take example by us? you keep at a distance one from another, do you not see that we keep close together from morning to night? pray take example by us, and do not go so distant one from another. Would not such an argument be most ridiculous? What is the reason of their union but their choine? Certainly there is the same argument in these men's pleading for that uniformity that they force men to by such a kind of Antichristian chain.

What breach of unity is it if in a broad street one goes a little distant from another? and so what breach is it if in matters of indifferency one take one way and another another? It is the corrupt and perverse spirits of men that think they cannot have unity, and yet have things as Christ have left them. Christ needs no such things to cause unity in his Church, the spirit of his people that shall love truth & peace is enough to cause that unity he would have. And O that this time that this gathering together were come, of all Churches to be made one, & be under one head! for abundance of mischief is done now among the Churches, and in the world by the spirit of division and dissension. The Devil delights (especially that devil that is the spirit of division) to live in the region of the Church. There are some devils especially that are spirits of pride, (as the dumb devil) and some of dissention, and some of one kind and some of another; and I remember Cajetan hath a note upon that place of the Gospel, where our Savior Christ cast the devils out of the possessed man, they besought him that he would let them enter into the swine, & that he would not send them out of that Region, because (saith he) they have several Regions where they most haunt, and they that are in such a Region, they are loath to be put out of it, but would fain keep their place. Whether that be so or no we will not say, but this we say, that if their be any Religion in the world that the unclean spirit of division loveth to be in, and is loath to be cast out; it is the Region of the Church, for their he doth the greatest mischief. But Christ hath a time to cast this unelean spirit out of the Region of the Church, and that so, as he never shall return anymore.

This point in regard we meet with it so fitly, and is so fully agreeable to the necessity of our times, I cannot tell (though I go a little beyond the ordinary way of exposition) how to get off from it.

This union of the Churches is that which will be the stability of it. You have an admirable place of this, Isa. 33. •• . Thine eyes sball see Jerusalem a quiet ation habit. O that our eyes migh • 〈◊〉 blessed 〈◊〉 behold Jerusalem a quiet habitation, then we should be will 〈…〉 hold Simeon to say, Lord now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.

Mark then what follows, a quiet habitation, a tabernacle that shall not be taken down, nor one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken, but there the glory of God will be unto us a place of broad rivers and streams, wherein shall no galley with oar, neither shall gallant Ship pass thereby. The kingdoms of the world though they seem to be built upon mountains, yet God will toss them up and down, and they shall come to nothing: but the Church when it is made a quiet habitation (observe it) though it be but a tabernacle & set upon stakes, yet this tabernacle shall not be taken down, nor one of the stakes thereof shall ever be removed, though it be tied by lines, yet not a cord thereof shall be broken. Yea in this the glory of the Church doth consist, for so saith the Text there, when it is a quiet habitation, the glory of God shall be there, God shall dwell among them as a glorious God.

No Church more honorable then the Church of Philadelphia, for that is the Church the Adversaries must come and bow before. Rev. 3. 9. and that Church carrieth Brotherly love in the very name of it, for so it signifies.

Cant. 6. 9. My dove, my undefiled is but one, the only one of her mother. What followeth? The daughters saw her and blessed her, yea the Queens and the Concubines, and they praised her. When Christ's dove and undefiled comes once to be but one, the daughters shall see her and bless her.

Isaiah, 11. 7. 8. &c. There you have a promise of Judah and of Ephraim's joining together. Mark what follows, Chap. 12. 1. In that day thou shalt say, O Lord, I will praise thee. ( Observe, In that day.) And again, ver. 4. In that day shall you say, Praise the Lord, proclaim his Name, declare his doings among the people, make mention that his name is exalted, Sing unto the Lord, for he hath done excellent things; cry out and shout thou inhabitant of Zion. Then indeed God doth excellent things, when he makes Ephraim and Judah come to be but one. Therefore saith the Apostle, 1 Cor. 12. 31. Yet show I unto you a more excellent way, What is that way? In the Chapter following he falls upon the commendation of Love, where you have the highest commendation of it that is in all the book of God; that is the more excellent way. Cant. 3. 9. There the Church is compared to the Charet of Solomon: The pillars of it ( saith the Text ) were all of silver, the bortome thereof gold, the covering of it of purple, and the midst thereof being paved with love. Then indeed doth the Church ride in triumph in her Charet, when there is much love and peace in the midst of it.

It is true (my brethren) considering the weakness and peevishness of men's spirits (yea of good men as well as evil) we may wonder how ever this shall come to pass; Is it possible that this shall ever be so? Indeed it must be a mighty work of God to do it. We must not think to effect it by struggling one with another, and to say 〈◊〉 will make them be at peace and unity, or they shall sma •• 〈…〉 pull them together by Law. This will not do it, 〈…〉 for the accomplishing of this great thing. Ier. 33. 3. Thus 〈…〉 , Call unto me and I will answer thee, and show thee great and mighty things which thou knowest not. What are those great and mighty things that we must call to God for? Amongst others this is one principal one, ver. 7. I will cause the captivity of Judah and the captivity of Israel to return, and will build them as at the first, and so make them bochone. And then ver. 9. It shall be to me a name of joy, a praise & an honor before all the Nations of the earth, when they shall hear of all the good that I do unto them. Mark, joy, praise, honor, yea a name of joy, praise, honor, follows upon this blessed union, and that before all the Nations of the earth. For the accomplishment of this. Come Lord Jesus, come quickly! Yet let us further observe the difference between the scattering of the wicked, and the scattering of the Saints. Judah & Israel they were scattered, but, now they shall be gathered together.

There is a great deal of difference between the scattering of the Saints, and the scattering of the wicked: When God scatters the Saints, he scatters them that they may be gathered; when he scatters the wicked, he scatters them that he may destroy them, Psal. 68. 1. Let God arise, and let his enemies be scattered: How scattered? As smoke is driven away; so drive them away. Smoke you know is driven away and scattered, so as it comes to nothing. Psal. 144. 6. Cast forth lightning and scatter them, shoot out thine Arrows and destroy them. This is the scattering of the wicked: but as for the Saints, they may be scattered, but it is to spread abroad the gospel by them in the world. Acts 8. 4. The Text saith, They that were scattered abroad by reason of the persecution of Saul, went everywhere preaching the word: but within a while our God shall come and all his Saints with him, and he will gather together the outcasts of Israel, with abundance of mercy: so Micah. 46. In that day saith the Lord, I will gather her that is driven out & her that I have afflicted; and Isaiah, 54. 7. For a time, for a small moment have I forsaken thee, but with great mercies I will gather thee. God will gather his people with great mercies. God hath (my brethren) fulfilled this in a great part, in our eyes even this day. Many of those that were driven out of their places and Countries, those that were afflicted, and those the land could not bear, God hath gathered together these outcasts of Israel.

Let everyone take heed how he hinders this work of the Lord, and how he addeth affliction to those that have been afflicted.

Again further. They shall be gathered together in that day, That is, in the time of the Gospel, when that shall prevail then Judah and Israel shall be gathered together. Then, The more the Gospel prevails, the more peace there shall be. The Gospel is not the cause of divisions then, of seditions, of factions; No, It is a gospel of peace; the Prince of it is a Prince of peace, the Ambassage of it is an Ambassage of peace. It is next unto blasphemy, if not blasphemy it self, to say that since the preaching and profession of the Gospel, we had no peace, but it causes act 〈…〉 and divisions among the people. It is true, people that are in the dark 〈…〉 and quiet together, as it is said of the Egyptians, when they were in the dark for those three days together, they stirred not from their stools, there was no noise among them; shall the light be blamed because afterward when it came, everyone stirred, and went, one, one way and another, another? so when we were in gross darkness, we saw nothing, we knew nothing; Now light begins to break forth, and here one searcheth after one truth, and another after another, and yet we cannot attain to perfection; shall we accuse the light for this?

Yea but we see too apparently that those that seem the strictest of all, that would worship God (as they say) in the purest manner in his Ordinances; yet there are woeful divisions and distractions even amongst them. How then is the Gospel a Gospel of peace? But a word in answer to this; To satisfy your consciences, that the Gospel may not be blamed, for indeed where the Gospel comes, there is promised peace. Consider this one reason that may be given for it. Because so long as we are here we are partly flesh and partly spirit. Yet those that have the Gospel prevail with their consciences, they come to be of this temper, that they cannot move any further then they can see light for, and their consciences will give them leave.

But now other men they have more liberty, they indeed quarrel not one with another, why? because they have wide, checker, lyther consciences, & having ends of their own they will yield to anything for the attaining of those ends; so that here they have this advantage, that if they see that the contention will bring them more trouble then they conceive the thing is worth, they will condescend though it be against light of conscience. But other men upon whom the light of the Gospel hath prevailed have that bond upon conscience, that though all the world should differ from them, they must be content to lie down and suffer, they cannot yield, though you would give them all the world they cannot go against that light. But indeed they may search, and it may trouble them that their apprehensions of things should be different from the apprehensions of their brethren, and that they cannot yield to that which their brethren yield too. It is true, they should be humbled, and suspect their hearts, and look to themselves, and fall down before God and pray, and use all means for advice and counsel, and consider of things again and again. Well, but suppose they have done all this, and yet the Lord doth not reveal to them any further light, though it be a sad affliction to them yet they must lie down under it, for they cannot yield, one known truth is more then all the world, therefore unless others will bear with them in their infirmity, they must suffer whatsoever men will lay upon them.

True indeed, the world calls this stoutness, and stifnesse, and being wedded to their own opinion. But they know it is otherwise, they can appeal to God and say, Lord thou knowest what a sad affliction it is unto me that I cannot see what my brother sees, and that I cannot yield to what my brother yields to, thou hast hid it from me: I 〈◊〉 wait upon thee till thou shalt reveal it, & in the 〈…〉 and not make disturbances in the places where I come, but pray, 〈…〉 for light, and that thou wouldst incline the 〈◊〉 of my brethren unto me, 〈◊〉 they may not have hard thoughts of

Do but thus, thou shalt have peace with God, and in thine own heart howsoever. But again mark, Judah and Israel they shall be gathered together.

So soon as any are converted to the faith, they are of a gathering disposition. They desire to gather to the Saints presently. Every child of God that is converted is a gatherer, as Solomon is called Ecclesiastes, so in the Greek, but the Hebrew word is interpreted by some a soul gathered, because it is in the faeminine genger. None in the world love good fellowship so much as the Saints of God. They fly as doves to their windows, & doves you know use to fly in great flocks, thousands together. The more spiritual any one is, of the more joining & uniting nature he is. Thousands of beams of the Sun will meet together in one better then the beams of a candle will do. The Saints of God in the Apostles times when they were converted, it is said, they were added to the Church, they gathered presently. So in Isaiah. 66. (it is an observable place) ver. 20. the Text saith, They shall bring their brethren as an offering to the Lord out of all Nations, upon horses, and in chariots, &. in litters. How comes this? There shall be many that dwell a great way off. they shall not make that their excuse for their not joining to the people of God, because they are afar off, It is a great journey; No, but there be horses to be got: But it may be some cannot ride? Then get Charets: But some perhaps are so weak that they can neither ride on horses nor in Chariots, then they will get litters, and litters you know are to carry weak & sick persons. This shows the intention of spirit that is in the people of God to be gathered to the Church, either to be carried on horses, or in Chariots, or in litters, one way or other they will come and join themselves to the people of God. For there is the presence of Christ, and the protection of Christ, and the comunication of Christ in their union and communion, and where the carcass is, there will the Eagles resort. O they love alife to be going towards Zion, gathering one to another, as in Psal. 84. 7. They walk from strength to strength, and at last they all appear before God in Zion. From strength to strength, that is thus: From one place of the Country perhaps there comes half a score, or twenty, to go toward Zion, and perhaps before they come to such a town or turning, they meet with half a score more, & so they grow stronger; when they are a mile or two further, perhaps they meet with another town coming, and they join presently & are stronger, and so they go from strength to strength comfortably together till they come before God in Zion

Although they be multitudes, & be as the sand of the sea, yet this is no great matter, unless they come under one Head, & a right Head too. It is not multitudes that is a sufficient argument of truth. A multitude coming under one Head, under Christ as one Head, they are the true Church. The Papists they give this Note of the Church, Universality, that there are so many Papists in the world. We must not regard people how 〈…〉 they are, but under what Head they are: They shall be gathered undermine Head, look to the Head they follow; for so S. Paul tells us that there shall be an Apostasy before the revelation of that man of sin, 2 Thes. 2. 3. And Rev. 1. 3. 3.

All the world wandered after the beast: and ver. 2. The dragon gave him his power, and his seat, and great authority: and Rev. 17. 1. The whore sitteth upon many waters; & ver. 15. these many waters are interpreted to be people's, and multitudes, and nations, and tongues. The whore doth sit upon them, that is, doth use them vilely, and basely, sits upon the very consciences of them in a base manner, as if a whore should sit upon you and keep you under. And who doth she sit upon? upon people's and multitudes. It is not an argument then of a true Church though they are multitudes, though they be as the sand of the sea, though they be gathered together, for they must be gathered under one Head, under Christ. Secondly, Neither is Unity a sufficient argument of the verity of the Church. They shall be gathered together. they shall be joined together in one way, with one consent; yea but if it be not under one Head, it is like Simeon & Levi, brethren in iniquity. It is not enough that we be one, unless we be one in Christ; and that is a blessed union: For a great deal of unity there shall be under Antichrist, Revel. 17. 13. These have one mind (saith the Text) and they shall give their strength & power to the beast. And Chap. 18. 5. Her sins reach unto heaven. Their sins cleave together, and so get up to heaven. A union of persons, and a union of sins there is amongst them. The Turks have as little dissention in their Religion as any; they are allunited in one. But well may that garment have no seam, that hath no shape. And a notable place we have in Ps. 83. 3. 4. 5. &c. They have consulted together with one consent, they are confederate against thee. There are two or three things exceeding observable in this Scripture about the union of the wicked: First you have ten Countries join together against the Church; there is the Edomites, the Moabites. &c. And it was not by accident that they joined, but in a deliberate way, They consulted together, and not only consulted together, but consulted together with one consent, or heartily, for that which is translated there with one consent, the word in the Hebrew is, with heart together, their very heart was in the consultation; but mark, it was against thy hidden ones, so ver. 3. Let them consult together, let ten of them consult together, and consult with their hearts, yet the Saints are God's hidden ones. Isaiah 54. 15. They shall surely gather together, but not my me; whosoever shall gather together against thee shall fall forthy sake. My brethren, Peace, though we should all desire it, yet so as not to have it too chargeable: Peace is then too chargeable when it costs us the loss of any truth. Take heed of any such costly Peace: There may hand join in hand together in wickedness, yet they shall not be unpunished, Pro. 16. 5. And Nah. 1. 10. While they are folded together as thorns, they shall be devoured as stubble fully dry. Wicked men they are as thorns to prick the people of God, yea they are thorns •• lded together, there is a peace amongst them: yet though th •• be folded •• gether, they shall bedevoured, they shall be 〈…〉 division that comes by truth, is better then the union that comes by 〈…〉 a noble speech of Luther, Rather then anything should fall of the Kingdom of Christ and his glory, let not only peace 〈◊〉 , but let heaven and earth go too: so we should love peace,

The Sixth Lecture

F Rom the tenth verse to the end, you have heard that God promiseth mercy to an Israel that he will in time raise up: although for that Israel to whom the Prophet spake, they shall go into captivity and shall not return as Judah did.

Secondly, Mercy to Israel and Judah both together, and that first, In the multitude that shall be gathered, secondly, In the excellency of the state of the Church at that time above that which was before; before they were People, but then they shall be Sons: Thirdly, In the unity of them, Israel and Judah shall be both gathered together under one head. Some time was spent in the last exercise about unity, and the excellency of the unity of the Churches; wherein we labored to convince you that uniformity in judgment, and practice is not necessary for unity in the Churches, for unity of hearts. It is a false principle that runs in the world, that all men must needs be brought to believe and do the same thing or else there can be no peace. If we would have light let in to us, we must so prize it as to be willing that in the discussion of truths there should be some hazard of some differences in lesser things. If a man have a house closed on every side with a thick brick-wall, and he is so desirous to keep his house safe and strong, that he will rather all his days sit in the dark, then be at the trouble to have a hole digged or a few bricks broken to let in any light, we would accuse that man of folly. It is true indeed, we must not be so desirous of light as to break so much of the wall as to endanger the house, we must keep that safe; but yet it is hard to let in light but there will be some bricks taken away, and there must be some trouble. A child when he sees the work-man with his tools breaking the wall and making a deal of rubbish, he thinks he is pulling down the house, but a wise man knows it is but a little trouble for the present to let in light that shall be for the beauty of the house afterward.

Unity in the Churches is lovely. But it must be under one head.

They shall be gathered together and appoint themselves one head.

Agreement in error is far worse then division for the sake of truth. Better to be divided from men that are erroneous, then to agree with them in the ways of their arrour. A company gathered without the covenant of peace, without the observance of God's law is a headless multitude, says Bernard, it hath much of Babylon, but little of Jerusalem.

What is this Head?

I find both the Jews and divers of the •• cyents, Theodoret, Cyril and others, that would make this head to be Zerubbabel, and only to have reference to the return of the people from their Babylonish captivity.

But this certainly cannot be upon these two reasons, to name no more.

First, Because both Israel and Judah are here to join together and to return out of the land: there it was Judah and not the ten Tribes that were delivered from their captivity. Secondly, Compare this Scripture with others that are but a Comment upon it, and we shall find that Zerubbabel cannot be meant, Ezekiel. 34, and 37. (you may read the Chapters at your leisure) In those Chapters we have expressions such as plainly appears they are but Comments to this Text of Hosea (for Ezekiel prophesied after Hosea did:) and especially in the 37. Chap. we have a prophesy of the union of all the Tribes together, Judah and Israel, and ver. 24. David my servant shall be King over them, and ver. 25. My servant David shall be their Prince forever. That one head that they shall have when they come together shall be David. And so in Chap. 34. ver. 23. I will set one shepherd over them, and he shall feed them, even my servant David: and ver. 24, I the Lord will be their God and my servant David, not Zerubbabel, Now by David we are to understand Christ clearly, for so in other palaces, as Isaiah, 55. 3. I will give unto you the sure mercies of David, they can only be meant of the sure mercies of Christ, and so it is interpreted by S. Paul, Acts 13. 34. Therefore then we conclude certainly this is meant of Christ; and they shall appoint Christ to be their Head.

This is then the first great point that we have in this Text, a head-point of Divinity indeed, that JESUS CHRIST, is the head of the Church.

And secondly, he shall be so appointed. We shall show you what the meaning of that is when we come unto it.

JESUS CHRIST It is he that is the head for the Church, and shall appear so hereafter further then now he doth. The Church is not a headless multitude, it is a community of Saints that hath a glorious Head. That body cannot be contemptible that hath a Head so honorable. It is he that is the brightness of the glory of his Father, in whom all fullness dwelleth, yea, the fullness of the Godhead bodily. It is he by whom all things consists, that is the beginning of all things, he that is the head of Angels themselves, Col. 2. 10. You are complete in him which is the head of all principality & power.

The Head of Angels, how?

First, because the Angels are joined together with the Church, and are part of the Church triumphant, and so Christ is their Head.

Secondly, Yea the Angels have influence from him. That Grace which they have from God, which is beyond naturals; it is from Christ, for Christ is canalis gratiae, the channel of grace from God. Their establishment in their condition it is from Christ, for it is not due to them in a natural way, yea the glor • they 〈…〉 with the Church, it is above that which is due to their naturals, and 〈…〉 from Christ.

2. H •• the head of all men, 1 Cor. 11. 3. The head of every man is Christ.

The head of every man, how? What are all men in the world the body of Christ? if he be the head, then it seems they are all the members.

No, though Christ be the head of Angels, yet Angels are not said to be members of him, yea in the same place of the Corinthians, God is said to be the Head of Christ, and yet Christ is not a member of God. So that he may be the head of every man, and yet every man not a member of Christ.

The head of every man in regard of that superiority that Christ hath over every man, and some kind of influence even from Christ cometh to every man; he enlighteneth every man that comes into the world.

Thirdly, Yea, he that is the head of his people, of his Church, is the head of all things. Ephe. 1. 22. God hath given him to be head of all things to the Church. Mark it, it is a most admirable place, that Christ is the head of all things. But how? To the Church, for the sake of the Church, as aiming at the good of the Church especially. Sure it is the honor of the Church to have such a head, that is thus the brightenesse of his Fathers glory, the head of Angels, the head of every man, the head of all things for the good of his Church. And as their honor consisteth in it, so secondly it is their strength.

Christ is the head of the Church in regard of the strength that the Church hath by him. An oppressed multitude cannot help it self if they have no head, but if God shall please to give them strength and a head, and that in a legal way, if they have hearts they may deliver themselves from oppression, this God hath done for us; if therefore God doth not vote us to misery and slavery, if we be not a people given up of God to ruin, we may have help.

The Church is a communion of Saints oppressed here in the world, their strength is in heaven, it is in their Head, that hath received all power to exercise for them, in him is their strength, to him do they cleave, for him they bless God even the Father, because he is their strength.

Thirdly, He is their head because the Saints do hold all upon Christ, all that they have they hold in Capite, as the best tenure of all, the Tenure upon which the Saints hold all their comfort all their good in this world, it is in another way then other men hold it: other men have what they have through the bounty and patience of God; but the Saints hold all in Capite, in their head, in Christ, in the right they have in him.

Fourthly, Their head, because their safety is in him: though the Church, all the members be under water, yet all is safe when the head is above water, our head is in Heaven. It is a speech of Luther's; He saith he was even as a Devil to them they did so accuse him, but let Christ live and reign, Christ is above, the head is above water.

Fifthly, Their head in regard of his compassion to his Church and people.

The meanest member here below, if wronged, Christ is sensible of it.

When but the toe is trodden upon, the head cries why do you hurt me? Christ the head cries, Saul, Saul, why persecutest thou me? And observe, the meaner and poorer the Members of Christ are here in the Church, the more is Christ sensible of their sorrows and afflictions, and the more will he appear for them, when he shall appear a head yet more gloriously then ever he hath done. For this that forenamed place Ezek. 34. from the 16. ver to the 26. is very notable. You shall find there Christ is said to be one shepherd to his people and a Prince to them; but mark what is promised, That he will bind up the broken, and bring back again that which was driven away, and strengthen that which was sick, but as for the fat of the flock and the strong he well destroy them, and feed them with judgment; and he will judge between cattle and cattle, between the rams and the he-goats, he will judge between the fat and the lean cattle; he will judge those that thrust with side & with shoulder, and push at the diseased with their horns, until they have scattered the sheep abroad.

When Christ shall appear, he will not show such respect to the jolly spirits of those that were in the Church, to your brave, stout, jolly hearts, that would carry all before them with force; No, he will look to the poor of the flock, and those that thrust with the side, and pushed with the horns, and scattered the poor, and the lean; they shall be judged.

My brethren, have you not known times when stout-hearted and cruelhearted men have thrust with the side, and pushed with the horn, and scattered up and down in divers Countries thousands of the weak ones & tender conscioned Christians? Well, but here is a promise, that Christ our head will come, and he shall be one shepherd, and he shall show his tender affection toward the poor afflicted of the flock, he shall take away from the land the evil beasts, as you have it there in the 25. verse. He is the head in regard of his compassion.

Sixthly, Christ is their head in regard of guidance and direction. The body is to be moved and guided by the head: so all truths, all doctrines of Religion must hold on Christ; they hold on Christ in Capite, Colos. 2. 19. The Apostle rebuking worshipping of Angels and other false opinions, he saith, that they did not hold of the head; All Doctrines in the Church therefore must hold of the head, and must not be obtruded upon the Church, but as they come from the head and hold there.

Seventhly, And that principally, and which we must stick upon a while, which is intended here in the Text most of all. Christ is the head in regard of his rule, in regard of his government; and therefore he that is called one head here is called a Prince in those two forenamed Chapters, Ezek 34 and 37. It would spend time needlessly to show you in Scripture how Governors are called heads, that I suppose you are all acquainted with.

This therefore is the main thing that we are now to open unto you, how Christ is the head of the Church in regard of his rule and government.

There are many things of concernment in this point. I shall desire to decline what possibly I may, all things that are controversial, especially with our brethren, & only speak of what I think for the present you are fit to bear

First then, There are four 〈…〉 especially of the government of Christ in his Church, for which he is to be accounted the head.

First, All Offices and Officers in the Church hold upon Christ and are from him as from the head. As (you know) it is in a civil body, the Offices of a civil State holds of the King; holds upon him in a legal way, the power of the King being regular, it regulateth all power in all other Officers; that which is done, is done (you know) in the name of the King. So all the Officers & Offices in the Church, are in the name of Christ, they all hold on him.

First, That there can be no officer nor offices in the Church, but such as Christ himself hath appointed, for they must hold of him, they must be by institution. I beseech you observe the difference between Officers in a Civil State, and Officers in a Church. A Civil State because it directly reacheth but to the outward man, hath liberty to appoint what officers it please according to the rules of prudence and justice; to appoint more or less according to the necessity of the Country & place. But it is not so in the Church, there we have no liberty to go according to the rules of prudence merely, to erect any office, because we think it may make for the good and peace of the Church; I say, therefore to erect any new office that is not erected before in the Word, we have not that liberty, we cannot do it, we are too bold if we shall do it, for such an office will not hold of the Head. In the State none can erect new Offices; new Courts, but the supreme power, the supreme Legislative power; So in the Church, none can erect new Offices, but only from the Head. In the Civil State God leaveth a great deal of liberty; there may be change of Officers, those that are good now, perhaps they may seem not to be so fit afterwards, and those that are in one Country may not be so fit for another. But the Officers of the Church they must be all the same in all places, where they can be had, and no more but those that are appointed by Christ.

Again, further, the difference between the Civil State and Church State in their Offices and Officers is this: The Civil State may limit their officers as they think fit. They may choose one into an office, but he shall go but so far, he shall have power but in so many things, this shall be the object of his power, when he is come hither, there he shall stop, though he that was before him had more power, yet he that comes after him may not have that power, the Civil State may limit that, if they see it fit. But now in the Church State it cannot be so. And upon this ground, because they hold upon the Head.

Indeed the men that bear any office in the Church, are designed unto it by the Church, but they do not hold of the Church, they hold of Christ the Head, therefore it is not in the power of the Church to limit them being in it, but they must go to the Word, for their office once taken upon them, (whether it be the office of Teachers or of Pastors) they cannot then be limited by any power, but what the Word saith is the office of a Teacher or of a Pastor, that they must do; they cannot have the rule so propounded to them, as, You shall go but thus far, and you shall do so much of the office of a Teacher and no more, but when they are once 〈◊〉 they are in without any limitation of the power of their office: it is only from Christ the Head.

Yea further, In a civil State there may be alteration, raising the dignity of the office, and making of it lower then before; but in the Church no such thing, the officers of the Church are always the same, no raising, no depressing, why? because they hold upon the Head. Others depend upon man's prudence, but these are institutions by Christ, and hold of the Head.

2. Christ is the Head in regard of rule, because all Ordinances hold on Christ too, and all Laws. I will put both together, Ordinances and Laws, and Institutions do hold upon Christ the Head. It is not in the liberty of man to erect any new spiritual Ordinance in the Church, no nor to make Laws in the Church that are spiritual, that shall tend to the spirits of men, (according as I shall open it by and by.) No new Ordinance, no new Institution can be in the Church. In the civil State there may be thousands of new Institutions. I call that an Institution that hath an efficacy in it for the attaining of such an end by virtue of the Institution, not by virtue of any naturalness that is in the thing. As for example to instance in Divine Institutions. The Sacrament is an Institution, and therefore is a virtue, a spiritual efficacy to be expected from that and by that, through the strength of the Institution more then it hath in it in any natural way. So in preaching the Word, and Ecclesiastical censures, there is more to be expected, more efficacy to work upon the soul, for the spiritual man, by virtue of the Institution, then there is in the natural things that are done there.

So for Laws. Christ makes a law in the Church, it being an institution there is to be expected a spiritual efficacy and virtue to go along together, with that thing that Christ commandeth, beyond what it had before it was commanded. Now then in rhis way no man in the world can make any Church institution, no, nor Law for the Church, so as to appoint anything, to have any spiritual efficacy by virtue of that institution beyond what it hath in a natural way. We must take heed of being so bold, that when Christ hath made an institution, an ordinance, and revealed it to us, for us to think we may imitate Christ and make another Ordinance, or another institution like that, because Christ hath done so, because we find such a thing in the Word therefore we may do so too; No, this is too bold, this is to set our post by God's post, for which the Lord did charge the people, Ezek. 43. 8. In Isaiah 33. 22. it is said, The Lord is our Judge, the Lord is our Law-giver, the Lord is our King in this thing. But yet you will say, how is that opened further? (for indeed it needeth opening) that there can be no new institution, nor no new Law made in this sense, but all must hold of Christ?

For the opening of that I shall afterward come to speak more fully about the power of Governors and what their authority is, but thus much for the present. We are to consider that there are some things belonging to the Church (I beseech you observe) that are common with all other societies, 〈…〉 to them, that is natural and civil, and there 〈…〉 •• wer of man may come in, there the 〈…〉 may order things. Those things I say that belong to the Church, that yet are not so proper, but belong to other societies too, there man's reason may come in. As for instance.

First, A Church is a spiritual society and community, they must meet together, and if they do meet they must meet in some place: This is common to all societies in the world, if they will meet they must meet in a place. Yea Secondly, if they meet in a place; this place must be determined where it shall be. This also is common to all societies.

Thirdly, This likewise is common to them with all other societies, that what they do in that place must be done decently & in order, all things ought to be managed in an orderly decent way. As if there be many things to be done, one thing must be before another, one thing must not exclude another; if they come together, they must come together as befitting men in a decent way. Therefore that rule of the Apostle, Let all things be done decently and in order, it is not properly an institution, it is nothing but the dictate of right reason, so that if we had never found such a sentence, such a maxim in Scripture, as let all things be done decently and in order, it had been a truth that we were bound in conscience to.

Again, If men will come and meet together, it is natural and common to all societies, that they should be decent in their garments and otherwise.

But then you will say, When cometh it to an Institution? I mean an Institution that is forbidden, that none must meddle withal, that is proper to Christ. Thus, when any man shall by virtue of any Law, any imposition, put more into the thing then God, or then nature hath put into it, when they shall make their institution to put any efficacy into it for the worship of God more then God hath, this we call sinful. As for instance

Suppose we should instance only in garments. That all that meets together in Christian Assemblies, should meet decently in decent garments, Ministers and others, the light of nature tells us, and there may be law if men will be refractory to compel them unto it, to meet so as they may meet decently in regard of their garments. But now if it come thus far, that we leave natural decency, and such or such a garment shall be made decent for God's worship because it is appointed, whereas if it were not appointed it would not be decent at all. When I say all the decency doth not depend upon what God hath put into it, or what is natural to it, but depends merely upon the institution of man, for take away that institution it would not be decent; as in some kind of garments, put case men were left to their freedom, that there were no institution, I put it to your Consciences whether it would be decent to wear them: If it would not be decent, then it seems it is the institution that puts all upon it; and now here we must take heed. This then puts more upon that creature then nature or the God of nature hath put upon it, then in way of common prudence (I say were it not for an institution, that seems to go further, that seems to intrench upon an ordinance) would be done. Further, There is more put upon 〈◊〉 then nature hath put into it, when there shall be expected by virtue of an institution, some kind of spiritual efficacy to work upon the soul, then it comes to be sinful. As thu when that creature by virtue of the institution, and appointment shall be made, and esteemed, or accounted of more effectual to stir up my mind, or to signify such a thing, as purity or holiness, then another creature that hath as much in it naturally to signify the same thing, and to stir up my mind; this is to imitate God's institution, which is too much boldness in any man. As, when God doth appoint a thing in his Church, a Ceremony or the like, he will take something that hath a resemblance to put men in mind of such a holy thing, that hath some kind of Metaphor or likeness in it. But when God hath taken this creature and separated it from others, this creature must be expected to have more efficacy to signify the thing to my soul, and to stiree up my soul to think of his holiness, then any creature in the world not so appointed, though other creatures have as much in them naturally to do it. This is God's institution. Now man's institution, that cometh near to God's, where there is a setting our post by his post, is when man shall take one creature from thousands of others, and all those thousands have as much in them naturally, and put into them by God, to put me in mind of holiness, and to stir up my heart; now this creature shall be separated from the rest, and by virtue of an institution put upon it, there shall be expected more efficacy in this to stir up my mind, and to draw my heart nearer to God then other creatures that only do it in a natural way, here I say is entrenching upon that which belongeth to the government of Christ.

Therefore I beseech you my brethren be not mistaken in this, because I know you are ordinarily led by that speech of the Apostle, let all thing be, done decently and in order. Understand it aright, It is true we must do so and it is a sin, not to do things decently and in order, in the worship of God: but this doth not at all countenance any institution of man's when it comes to be spiritual, to draw the heart nearer unto God, or God nearer unto the heart, by virtue of man's separation of it from common use.

I might instance in other things, in places, That there should be a convenient place for God's worship, the light of nature will tell us: but when any man shall set one place aside separated from another, and shall make the worship of God to be better, and have more efficacy to draw men nearer unto God, or God nearer unto men, then another place that hath as much natural decency and fitness in it as that place hath; here it cometh to have the evil. By these few instances you may judge of all things, when they do come to be institutions in God's worship, and beyond the rule of the Apostle, Let all things be done decently and in order,

This is the second thing of Christ's government, that all Ordinances, all Laws in the Church must hold on him the Head.

The third thing in Christ's government in the Church is, that those Laws that he makes for the ordering and government of his Church, do not only hold on him 〈…〉 such a virtue and efficacy in them coming from the head, that they do bind the consciences of men, because they come from him that is the head of the Church, they do lay bonds upon consciences, and that primarily in another way, and more efficaciously then any law of any man in the world can. Yea they lay such a bond upon conscience, that though a thing be commanded that hath no other reason for the command but merely the will of Christ, and that we cannot see to what other good the thing doth tend, but merely because Christ will have it, yet we are bound to obey, yea and that in secret; Yea so far as the rule goeth, we are bound to do what is required by it, though we should suffer never so much prejudice to ourselves. Here is the binding power of Christ in binding conscience. But there is no law of man doth in this way bind conscience, perhaps these things, with some others that are to be delivered may at the first naming of them seem to be somewhat tickle points: yet I know there is a necessity, and a kind of absolute necessity to inform the consciences of men in them, especially in these times, and because they fall so full here in my way I could not out of conscience omit them: and yet still if you diligently observe, I hope we shall carry on all so as to speak modestly and yet safely and fully too. I say therefore, the laws of men are different from the Laws of Christ. It is a part of the head-ship of Christ to lay bonds upon the conscience. But what will you say then to that Text of Scripture (I suppose it is in everyone of your thoughts, and would be ready in everyone of your mouths if you were from the Assembly) Rom. 13. Let every soul be subject to the higher powers; for there is no power but of God. Whosoever resisteth the power, resisteth the ordinance of God, and they that resist, shall receive to themselves damnation. Yea ver. 5. You must be subject not out of fear of wrath, but for conscience sake. This Text seems to imply that the laws of men do bind the conscience; And we find it by experience how this is urged by many upon everything, there is no kind of institution of man whatsoever (except we can apparently show, it is contrary to the word of God) but they think by virtue of this Text the consciences of men are bound; and so they fly upon men, that they are not men of conscience, that they will not obey authority. In that they do not submit to authority, they sin against their consciences, &c. You shall have many men that will jeer at those that are so conscionable in God's commands that seem to be but little things (and in themselves are little things) oh they dare not disobey because they are bound in conscience, they will jeer at the scrupulosity of their consciences there. But when it comes to man's commands, then they must obey in the least thing whatever it be, though in its own nature it be never so indifferent; yet they must obey for conscience sake.

I shall desire as fully and as clearly as I am able, to satisfy Consciences in this very thing. To open therefore that Scripture unto you.

First, you must observe, that everyone is bound to be subject to the higher powers: (Mark) It is not to the Man first, but it is to the Power: Let every soul be subject to the higher power, where ever this power lieth.

It is not to the will of a man that hath power, but it is to the power of that man.

Now the power, the authority is that, that man hath in a legal way. The first must be understood.

Secondly, We must consider in what they must be subject: The laws of men are of three sorts. Some perhaps command that which is simply unlawful, that we all yield the Scripture doth not bind us to be subject, there we must obey God rather then man.

But secondly, there are other things that are commanded, that are lawful, and they are of two sorts. Either such things as do tend by the rules of justice and prudence to the public good, to the good of the Community of which we are members: and there we are bound to obey for Conscience sake.

But still this not according to that obedience we owe to Christ our Head, this is secondarily, not primarily, because commanded by man, but because the rules of Justice and Prudence doth require this for the public good, of which we are a community; and then because there cometh a Law of Christ to us to walk and live according to the rules of Justice and prudence: so we are bound for conscience in those things, but not primarily, and so they cannot be said to bind conscience, so as Christ's Laws do.

There are other things that are commanded by man (and that especially concerns our question) and these are such things as indeed are neither here nor there for the common, for the public good, the good of the community doth not at all depend upon them, and there is nothing in them but merely the satisfaction of the wills of those that are in authority above us.

Now here is the Question, How far those Laws bind men, and bind Conscience? Indeed many poor Christians that are conscientious have been extremely snared in these things.

To that I answer: That though such things should be commanded to be done, yet it they be not done.) so be it they be not omitted out of contempt, nor so as may bring scandal upon the authority that doth enjoin them; and those that do omit them shall patiently and willingly submit to what punishment the Law of the Land shall require) in such things this man's conscience shall not, nor need not bind him over to answer before God, that he hath sinned against that rule, You will say, How do you prove that? How doth it appear? For that must needs be made out.

I will make it appear from the Text, from the nature of subjection that is required in the Text, and from Reason.

First, this Text here in Rom, 13. giveth this as the ground why we are to be subject, Because (saith the Text, ver. 4.) he is the minister of God for thy good. So that that which is the special ground of our subjection, is, because they that are in place are ministers for our good. But here is then an abuse of their power, if they will command what is not indeed tending to the good of the public, but merely the satisfaction of their own minds.

But suppose it be an abuse, the Text saith we must be subject.

〈…〉 You must do the thing for conscience 〈…〉 be subject, we must not resist, but be subject: The words are, We must be subordinate for conscience sake, (so it may be translated) Here is all that is required, that I must be subordinate and not resist, that is, though there be a thing commanded by authority, though this authority should be abused, yet I may not resist, I must be subject. If then out of that reverent respect I have to authority, though I do not do the thing, yet I do not forbear out of contempt: It is a thing exceedingly prejudicial unto me, and it is not for the common good, but yet I am so careful that authority shall not be despised that I will keep it secret. I will not refuse to do it, so as shall be ascandall upon authority.

And yet further, if authority shall so far urge upon me as to inflict punishment because I do not do it, I will patiently bear it. Now when these three things are done, here is that subordination to authority that the Apostle in that Scripture requires. And the reason why this of necessity must be granted, is, because otherwise all the Christian liberty that the Scripture so much speaks of, may be utterly taken away in regard of the practice, that it is in the power of man wholly to deprive us of it.

This Scripture cannot be so understood, that all that liberty we have in all things in their own nature indifferent should be so under the power of men, as that we for the practice, and for our conscience too must be tied that we cannot have liberty, no not in secret, certainly that is that which is against the judgment of all Orthodox Divines of the Reformed Churches.

But it may be said, who shall be Judge whether things be tending to the public good yea or no? will you take upon you to judge yourself?

To that the Answer is thus plainly, that indeed those that are appointed by Law have the power to judge legally, and authoritatively to judge so as to bind others. But every man hath liberty so far as concerns his own act to judge at his peril. And that a two-sold peril,

First at his peril, lest he judging himself should sin against God in this, that he should judge that not good for the public, which indeed is good; that he should perhaps judge that to be of an indifferent nature that justice and prudence requireth of him: Here he mis-judgeth at his peril, he sinneth against the Lord, against the rules of justice and prudence, and indangereth his own soul if he go amiss in this.

Secondly, If he mis-judge it is at his peril that comes by the Laws of men, that he is in danger then to suffer what the Laws of men shall inflict upon him: And so submitting this way, his conscience may have some ease; and yet no gap open at all to liberty, or any disturbance to any lawful authority for all this. This is necessary for men to know that they may understand aright how to answer that question about Laws binding of conscience. You hear it is the prerogative of Christ our Head, so to be our Law-giver, so as to lay bonds upon conscience in such a manner as no man can do the like. That is the third.

Fourthly, Christ is the Head of the Church (in regard of some) even personally, so as to come and rule in the world in a glorious manner personally, and so they think this may be interpreted, that Christ shall be a head (how said to be appointed, we shall speak of when we come unto it) that he shall come personally, and rule and govern things even in this world.

As Christ in his own person did exercise his Priestly and Prophetical offices, so they think in his own person he shall exercise his Kingly power & office. Which opinion, because the further discussion of it, I suppose generally you are not able to bear yet, therefore in modesty I will forbear, and though out of modesty I shall for the present forbear, yet out of conscience I dare not altogether deny it, but so we will leave it, to see what truth may be in this, we must expect to have light let in by degrees.

In these four things then we have the rule of Christ, three determined of, the fourth only propounded, which Christ in time will show further light unto us in. Christ is then the Head.

Now from all this there follows three consequences that are very useful.

1. Hence we learn that the seeking after the right government of Christ in his Church is not a light matter, it doth concern the Head-ship of Christ.

2. By what hath been said we shall come to be instructed to know what is properly Antichristian and what not.

3. We shall come to have light how far the King may be said to be head of the Church. These things you will find needful for conscience to be informed in, & I shall carry them on too I hope with modesty, fullness, & safety,

First, I say it follows from hence that it is not a light matter to seek after the right government of Christ in his Church, it concerns a head-ship of Christ. The head-ship of Christ in a special manner consisteth in that there are some other things in which it doth consist, which perhaps may be spoken of hereafter, but here in this place especially that.

Indeed in the primitive times there the greatest contention was about the Doctrines of Religion, what Doctrines should hold upon Christ and what not, and the people of God did there suffer most for contending about the doctrines that held upon Christ the Head, they would not receive a Doctrine but what held on Christ, and what was obrtuded upon them, not holding upon Christ the Head they did reject. And Luther upon this place hath this speech, he tells us how much the Church in after time did suffer for this very thing, and saith, What kind of dangers did inviron the Church, and do inviron it for acknowledging Christ to be the head, these our times do sufficiently testify. And further, because we preach Christ to be the whole head, therefore we are subject to Anathemas, and to all kind of punishment. And in these latter times it is like that the great contention will be, rather about the head-ship of Christ in the point of his government then in the other, the other being so clear unto us; and the sufferings of the people of God will be so much the more grievous, because that this is accounted such a little thing, such a poor business: And further, because this doth not seem to be altogether so clearly revealed in the Scripture, as other Doctrinal points that hold upon Christ the • ead. And Christ the rather hath so disposed of things, that this shall not be so clearly revealed, because he intended to suffer Antichrist to rise to his height: and it cannot be imagined that if the Doctrine of Christ's government in his Church had been clearly and demonstratively laid down, so as there could have been no gain-saying of it, I say it cannot be imagined how it is possible for Antichrist to have risen to that height that he hath; Christ because he intended to bring about many passages of his providence, and many great works of his that way in suffering Antichrist to arise; therefore he hath left this point so in the word as is subject to many doubts, and may occasion many objections against it.

But the nearer the time comes for Antichrist to fall, the more clearly this shall be revealed.

Secondly, By this that hath been said we may learn what to account Antichristianism, and what not: for there are many amongst us that cry out against everything that displeaseth them, that it is Antichristianism, that it is Antichristianism, and yet understand but very little what Antichristianism is.

But by this that hath been said, you must know that Antichristianism is not every error: It is true in a large sense Antichrist is as much as against Christ, and so every sin, every error is against Christ, and in Antichristianism, if you take it so. But you are to know the Scripture speaks of the Antichrist, and of Antichristianism in a special acceptation. What is that?

This my brethren is Antichristianism, that which shall oppose Christ as a Head, and set up another head-ship; here is the propriety of Antichrist and Antichristianism; as in all those four things named before.

First, Whosoever shall obtrude any Doctrine upon the Church to be believed, by their own authority, he is guilty of Antichristianism, not whosoever shall preach or hold an error in the Church. But when any shall presume to obtrude upon the Church, any Doctrine that holds upon human authority, to be urged upon the authority of those that do impose it, this I say is properly Antichristianism, for it doth oppose Christ in his head-ship.

Secondly, The intrusion of such offices and officers in the Church as merely belonging to the spiritual man, such as are properly Church offices, that do not hold upon Christ the Head, but only hold upon them, this is Antichristianism.

Thirdly, The imposing of any Ordinance, any new institutions that are, as hath been opened, upon the Church, belongeth to Antichristianism.

Fourthly, The imposing of laws so to bind conscience as the Laws of Christ do, here is Antichristianism.

This is Antichristianism, and that not only because these things are directly against the head-ship of Christ, but because these things do set up another head too; and so the word Antichrist may signify as well for one to be instead of Christ (for so 〈 in non-Latin alphabet 〉 , the Greek signifieth, sometime as well, for, as against as of his fullness we receive grace for grace, it is 〈 in non-Latin alphabet 〉 , in the Greek, grace for grace ) so Antichrist is one that shall set up h • mselfe as head of the Church instead of Christ, one that shall claim unto himself that head-ship that is proper to Jesus Christ, and not to be communicated to any from Jesus Christ. This is Antichristianism.

Now the Apostle faith that there were many Antichrists in his time, and this mystery of ungodliness, of iniquity did work then; but now it comes to grow to a height in that great Antichrist of Rome, (for you know) in these four are the special things wherein he is the Antichrist; Because he obtrudes Doctrines, Articles of Faith upon the Church by his own authority; He makes all Offices of the Church to hold on him; And appointeth Laws, Ordinances and Institutions likewise to hold on him; And claymeth the binding of Consciences, so as is proper to Jesus Christ.

And all those that hold thus on Antichrist, and are thus abettors of him in these things, these are guilty of this greatsinne of Antichristianism.

That for your right information about the sin of Antichristianism.

The third consequence. You say Christ is the Head, but you know the King is called the Head of the Church, in what sense are we to understand that? Or how may we come to understand aright that Oath that is given, of Supremacy.

These things (my brethren) are necessary for information of Conscience, and the burden lies upon us to make out these things as clear to you as we can, that you may go along with the more freedom of spirit and conscience in your way, and yet give everyone their right too.

You are to know that the Oath of Supremacy came into England thus: In the time of Popery, the Pope claimed unto himself the Head-ship of the Church: He being excluded, then came in that Oath to acknowledge the King or Queen the Head of the Church. But now you must know, first, that this title, The Head of the Church, as it hath been attributed to the King, hath been much abused, and it hath given some advantage to our adversaries, for the King is not the Head of the Church, neither as Christ is, nor as the Pope claimed it:

Not as Christ: Christ is the Head to govern unlimitedly. No limits or bounds are set to the Government of Christ, but only his own mind, his own will. It is not so with any Prince in the world, he is not so the Head to govern. But all Governors have a twofold limit; They are limited by Laws of God, they are limited by the Laws of man too.

Neither is he the Head, as the Pope challengeth unto himself, How is that? you will say. In the fore-named four things, the Pope challengeth holding of doctrines, and holding of offices, and the like, upon him. Offices do not so hold upon any Governors, upon the King or others, as the Pope challengeth to hold upon him. How doth he challenge them to hold upon him? Thus, that all are in him virtually, and so to be derived from him to others. And indeed in a 〈◊〉 part do many of our Prelates say that 〈…〉 : that is, that all the offices hold on 〈…〉 , and • o go from them unto others: and hence it is they account all other Ministers but their Curates, and they must not pray but as they will, and do nothing but what they will, Why? because they are but them substitutes, as if all offices were virtually in them, and so came from them unto others; whereas every office in the Church, even the meanest, holds upon Christ the Head.

Now it is true, in the civil State in some sense it may he said that the officers of the Common-wealth are in a kind virtually in the King, he being the supreme, but you must not think that all are thus virtually in him in Church affairs, for if they were virtually in him, then he could himself dispence those things that others by virtue of their office, can but that he cannot, as to give the Sacrament and the like.

But how is he the head then, or in what sense may we quiet our Consciences in acknowledging the King to be the head of the Church?

Only thus he is said to be the head, because he is the supreme to govern in a civil way, not only the Civil State, but even affairs that belong to the Church too. We do not deny the power of Princes even in affairs that belong to the Church. And because he is the supreme in that civil power, to govern in a civil way by civil Laws, so as to see Christ not dishonored, so as to keep out Idolatry, to protect the Church, to punish enormities that are there, to defend it from enemies. In that sense he is said to be the head, but that title of supreme Governor being understood in a civil way is more proper. To make that a little out unto you; that there is some supremacy in this, not only in the civil State but in Church affairs: For we must not exclude the King quite out of all Church affairs, as some would do, no we do not; but though we would inform your consciences aright, yet we would not by any means take away any lawful power God hath put into him. Now that he hath power even in Church affairs, there are many reasons that fully move me to be persuaded in it.

The first that I shall name, I think it will least prevail (though it be the most ordinary) with them that make most doubt of it, therefore I will not stand upon it, only name it. We know that all along among the Jews in the time of the Old Testament, the Governors there, and Kings and Princes had power in affairs that belong to the Church as well as to the State.

But this I say I do not think to be the greatest strength in this point, especially to p •• swade them that make any scruple of it, they will us that the power there was but Tipicall and the like, and sobindeth not now.

There are therefore other reasons that persuade the same thing.

The first is this, because I find that in the Prophets, where we have a Prophesy of the state of the Church in the times of the Gospel. God doth promise that he will make Kings to be their nursing fathers, and Queens to be their nursing mothers. Now if they be to be nursing fathers of the Church, surely they must have some influence by their power into it.

Secondly, That place in Rom. 13. spealtes indifferently and faith, he is the Minister for thy good. It doth not say for thi • ; good or that good, 〈◊〉 this civil good or Ecclesiastical good, but he is the Minister for thy good, for all good unto thee so far as his power can reach.

It is a hard thing you know (if men will put us unto it) to show in the New Testament the power that Kings had, because there was then no King but Heathens, yet saith he, they are Ministers for thy good, and speaks to Christians.

But thirdly, and that which yet may seem to have more in it, I find this in the New Testament that Saint Paul when he was accused by his brethren in matters of Religion, he did appeal unto Caesar. Act. 25. 9. who was a Heathen Magistrate, his accusation was in matters of Religion, in questions about their Law, and about one JESUS that was dead, whom Paul affirmed to be alive.

And yet in his answer to those things he appealeth unto Caesar, therefore there is somewhat that Caesar hath to do in over-looking of the affairs of the Church, that concerns the ways of Religion.

But you will say, How can he be a competent Judge? Can Caesar a Heathen be a competent Judge in matters of Religion? Is it possible? Or suppose that a Governor be wicked, can he be a competent Judge in matters of Religion?

I answer, the wickedness of a Governor, though he be a Heathen, yet loseth not his power, he hath still a true and a lawful power; yea he hath some oversight of things that concern Church affairs.

How can that be?

Christianity gives not the authority, but enables to execute that authority, a Heathen Magistrate hath authority, it is his duty to see that Christians be not wronged, and if he doth not it is his sin, but if he becomes a Christian, he is the better able to do what he ought, but this puts not the power into him.

But if a man be wicked, and understands not the things of the Church, how can he be a judge?

Thus, though the King be not a competent judge of the Principles upon which the Church goes, whether right or no, he hath not skill to do that being such a one: yet he may have ability to judge between man and man, whether one to the other doth wrong yea or no, and that in matters of Religion. As thus; though he doth not think the Principles upon which they go to be right, yet he can judge whether according to those Principl • they do right one to another, whether according to their Principles, they do not wrong one the other. And this is a great matter to be able to judge and to punish with civil punishment when any of the Church wrongs his brother against the Principles that himself doth profess.

As for example, though he be not a Physician, he doth not understand the difference between the poison and a wholesome Medicine, yet when things are brought before him, he may be a competent judge, by evidence so as to condemn a Physician that hath poisoned a man instead of giving of him wholesome Physic.

And that objection against his competency in judging in the affairs of the Church hath no more power then if it should have been objected that he must not judge upon a Physician, whether he hath poisoned a man or no, because he himself is not a Physician. Thus we have done with these three consequents that follow upon the opening of the headship of Christ in point of his government. And now we see more clearly how Christ is head & none but Christ, & what glory we are to give to Christ as the head of the Church.

There is one thing more belongs to the head-ship of Christ which must not be passed by, though it be not so fully aimed at in the text as what hath already been said, and that is the influence of spiritual life, that comes unto the Church by Christ the head, as the animal spirits come from the head to the members. And this is the very reason, first, why grace in the Saints is of such a beautiful and glorious nature as it is, because it comes from Christ the head. Secondly, This is the reason of that power and efficacy that there is of grace in the Saints, because it comes from Christ the head. Thirdly, this is also the reason why grace in the Saints is of such an everlasting nature, and that beyond that of Adam. It hath more beauty then the grace Adam had, and it hath more power and efficacy then the grace Adam had, and it is of a more everlasting nature then that was, upon this ground, because the grace of the Saints holdeth upon Christ the head, & hath an influence from Christ, God-man in a special and peculiar way, such an influence as Adam had not. This is the excellency of grace in the Saints.

And to conclude this point of the Head-ship of Christ. The rather hath God the Father thus advanced Christ to be the Head, because he was willing to stoop so low, to be as a worm underfoot, for so he saith of himself, Psal. 22. 6. I am a worm, and no man. Christ was low in his own eyes, and submitted himself to such a condition, and now behold the Father hath advanced him, for so it is said, Ephes. 1. 22. God hath made him head over all things, hath made him head over principalities, and powers, and dominions, over Angels, and over all men and all things in the Church, hath advanced him to this high and glorious dignity, we see somewhat of it now, and we shall see more gloriously the head-ship of Christ hereafter.

In this God the Father doth show that as he hath dealt with his Son, so he is willing to deal with the Members of his Son, in a proportion. His Son that was willing to be so low and underfoot, is now advanced to such a high glory that all must stoop, and yield, and submit unto him.

Let us be willing to lie low, and though it be underfoot, to be trodden upon by the wicked and ungodly of the world; though we cannot expect to be advanced to be head, yet we may expect to be advanced to glory & dignity.

You know what God said to Saul, 1 Sam. 15. When thou wert little in thine own eyes then I made thee King.

The less any of us are in our own eyes, the more are we like to be advanced by God, for God wlll observe a proportion between his dealings with Christ the head, and his dealings with all his Members.

The Seventh Lecture

E Phes. 1. 11. It is said, God gave Christ to be Head over all things to the Chnrch. How then it is said here that they shall [appoint] to themselves one Head?

It is true, God the Father hath advanced his Son, and extolled him above all things, and hath given him to be Head over all: but yet when the Church, when the Saints shall choose this Christ to be their Head, when they shall come in freely, and willingly submit themselves unto Christ, lifting him up above all, honoring his ordinances, laws, institutions, depending upon him for light; They are said to appoint Christ to be their Head.

As, though God's eternal Decree hath made himself to be the God of his Saints, yet when the Saints do choose God to be their God, God doth account himself to be made their God by them: they make God to be their God in choosing of him. So though Christ by the Father be appointed to be the Head over all, yet the act of the Church in choosing Christ, and coming to him freely, and submitting unto him as to the Head, is accounted even an appointing of Christ to be Head.

This is that happy work which the Saints have been doing, and which we are to do, and they will do to the end of the world, appointing Christ a Head. Though there be some special time that this Text hath reference unto (of which by and by) yet in all Ages of the Church, when the Saints do choose Christ to be their Head, they are said to appoint him.

Let us join in this blessed work, an honorable work for creatures to appoint the Lord JESUS to be Head over them. Let us say as Hushai did in another case, 2 Sam. 19. 18. Him whom the Lord, and this people, & all men of Israel choose for King, his will I be, and with him will I abide.

So, He whom God the Father shall give to be Head over all things, him whom the Saints have in all times chosen for their Head, it is he that shall be our Head and our King, his will we be, and with him will we abide.

Let us give Christ the preeminence above all, prizing his government, his ordinances above all the comforts we have in this world, Psa. 137 6. If I prefer not Jerusalem above my chief joy, The words are in the O •• nal, If I make not Jerusa ••• 〈◊〉 • end above the head of my joy;

Whatsoever is high in our thoughts, as a head, let Christ be above it;

Christ in his ordinances must be above the head of our joy. For otherwise he is not a Head unto us. If you invite a man of quality to your table, though you provide never such cheer for him, yet if you should set any people of mean quality above him, he would not regard all your courtesies. When you tender up anything unto Christ, when you seem to entertain him with the greatest respect, yet if there be anything you set above him, especially if a vile lust be set above him, he cares not for all your entertainment.

We read in that Col. 2. 19. (the place we made use of in opening the former point) that there were some blamed for not holding of the Head; What is that? because they gave more honor to Angels then was due unto them.

It is spoken about the worshipping of Angels, though never such glorious creatures, yet by over-prizing they come, not to hold of the Head. What, is the giving undue honor to Angels enough to take us off from Christ the Head? Certainly then the prostrating ourselves before our vile and base lusts, doth much more take us off from holding Christ to be the Head.

Let us look at all the offices and ordinances of Christ, as holding upon him the Head (as you heard before) that so we may have a more reverent esteem of them. Let us depend upon him for influence of life, and not depend upon means. Let us manifest in our conversation the spirit and life that we have received from such a Head as Christ is, that we may not be a dishonor to this our head.

I remember Chrysostom in his Comment upon that first of the Ephesians, says, in this regard we must be better then Angels, yea greater then Arch-angels, and he hath three most excellent expressions about this, that Christians should take heed of dishonoring Christ their Head.

First, saith he, suppose a man had a precious Diadem upon his head, or a crown of gold, that would be some argument unto him to make him take heed of doing things unworthy of that ornament that is upon his head: and we (saith he) have not a Diadem, we have not a crown of gold upon our heads, we have Christ himself to be our Head, therefore let us do nothing unworthy of this our head.

Secondly, he hath this expression. O the honor (saith he) that God affordeth unto us in this! the thought of this were enough to terrify us from sin, more then the setting of hell itself before our eyes. And indeed so it is.

The right understanding of Christ to be our Head, and we having so near an union with him, is of power to terrify us from sin more then the sight of hell, if it were before us.

Thirdly, he goes on further. Saith he, What, is Christ your head? do you know next unto whom this your head doth sit in heaven? Is he not placed at the right hand of the Father above all principalities and powers? And shall the members of this head be trampled upon by the Devil? God forbid.

And yet so honor the head as to give the honor likewise to all that are unto him, to those that he hath placed for the administration of any ordinance of his unto us.

We must not under pretence of giving Christ all the honor, dishonor those that are set over us by Christ. We have a notable expression of the Apostle Paul, 1 Cor. 1. 12. where reproving the dissensions of the Church of Corinth: There are some (saith he) that say we are of Paul, and others we are of Apollo, and others said, we are of Cephas, & others we are of Christ. Why, are these all blamed? how could those that said that they held of Christ be blarned? It is apparent that the Apostle blames them all, as well those that said they did hold of Christ, as those that said they did hold of Paul, or Apollo, or Cephas. How is that?

Thus. Among the Corinthians there were some that made divisions, some were for some officer, others for others; we are for Paul said some, we for Apollo said others, and we for Cephas, and for our parts (said others) we are for none of them all, we are neither for Paul, nor for Apollo, nor for Cephas, but we are for Christ, what are men? what are officers? what are Ordinances? what are all those to us? Christ is all in all unto us, he is our head, and we are complete in him, and we hold upon him, we are for neither of all the other. These are blamed as well as the other. We must so hold upon Christ, as yet to give all due honor to the Ordinances, to the Institutions, to the Officers and Offices of Christ. Yet I confess when any that are in Christ's stead to dispence his ordinances unto us, if they prove to be wicked, of all people in the world they are the most contemptible, and a just judgment of God • t is upon them. Isaiah, 9. 15. The ancient and honorable, he is the head, and the Prophet that teacher •• lies, he is the tail,

Mark, The Prophet there speaks against those that were in place and power, though they were naught, yet still they retained the name of ancient and honorable, but the Prophet that teacheth lies, a contemptiblename is put upon him, he is the tail, no generation in the world more contemptible then those when once they degenerate.

But you will say, though they should be vile in their lives, yet the wickedness of them that are in office doth not hinder the virtue and efficacy of the Ordinances, it depends not upon them. True, the efficacy of no Ordinance depends upon men, and it is not either because the Minister is vile, or Communicants are vile that communicate with you that can hinder the virtue of an Ordinance. If the Church contract no guilt upon themselves by retaining such in place, and by not casting out such as do come into communion with them. Take but that for granted that there is no guilt contracted.

It is not the wickedness then of the Minister or of the people that hinders the efficacy of any Ordinance at all. But if it prove that there be guilt contracted upon the Church through the negligence of their duty this way, then the case is the same with those of Corinth, 1 Cor. 5. 6. A little leaven leaveneth the whole lump, what is that whole lump but their Communion?

But was not Christ the Head before because now it is said, They shall appoint themselves one Head? It is spoken of a glorious time when the Jews shall he called again, and 〈◊〉 and Judah shall join together.

Now they shall appoint themselves one Head, Christ to be their Head.

Christ was the head to the Fathers under the Law, how now is he appointed their head? Christ indeed was a head to the forefathers, but now in the times of the Gospel, especially at these times that are spoken of here, at the calling of the Jews, and that glorious time that shall be then, Christ will appear to be a Head in another manner, to govern in another way, far more gloriously then now he doth, and far more influence of grace & light will come from him unto his members then now. Though Christ hath always been a head to his Church, yet there is a time coming when the seventh Trumpet shall be sounded (spoken of Revel. 11. 15.) when that voice shall be heard that yet was never heard, The Kingdoms of the earth are the Lord's, and his Christ's, and he shall reign for evermore. A time coming wherein Christ shall say unto his people; To him that overcometh will I grant to sit with me in my Throne, even as I also overcame and am set down with my Father in his Throne. The Throne that Christ sits upon now, is his Fathers Throne; he doth not call it his, and at the day of judgment the Scripture tells us that he shall give up the Kingdom unto his Father. There is a time therefore for the Throne of Christ to be here further then it hath been, which Christ hath promised to those that do overcome. A time coming when there shall be heard the neise, not only of many waters, but as a mighty thunder, saying, Allelujah, for the Lord God Omnipotent reigneth. He shall be a head another way.

Now if it be true that Christ himself is appointed by the Church to be head, then the officers and Ministers of the Church should not think much to be appointed in their places by the Church too. It is true, their offices hold on Christ the head, but the designation of persons it must be from some Church work or other. Who of the Church, should do it, we do not now list to enter into any such controversy, but that there must be more then a civil act to make any man that was not before in the place of a Pastor or teacher of a Church, now to be so, somewhat to make my conscience to yield and submit unto him as an officer that JESUS CHRIST hath placed over me, some Church-work certainly there must be in this: Christ himself would be appointed a head by his people, that they might submit to him the more cheerfully, and give glory to him with the more freedom of spirit. And as for all such as shall thrust themselves upon a people, no marvel though they complain of want of respect from them, or of their going away from them. They never did anything towards the appointing them officers over them. They sholl appoint themselves a head.

Not force Christ upon others by fire and sword. Heritiques are to be burnt with fire (saith Luther ) but with what fire? the fire of charity.

They shall appoint to themselves. Let others do what they will, let others choose what head they please, yet the Saints will appoint to themselves the Lord Christ to be their head, they will bless themselves in Christ, he shall be a head unto us, whatsoever he be unto others.

Others it may be will choose unto themselves other heads, but the Saints say as they in Micah. 4. 5. All people will walk everyone in th • name of his God, and we will walk in the name of our God forever & ever

Other people they will walk in their ways, and choose to themselves such as they may have most liberty under, they perhaps think the government of Christ to be too strick for them, but for us we will bless ourselves in our Christ, we will never prostitute our consciences so to men, to lusts and humors as we have done, it is Christ shall be our head and we will submit unto him, it is he that is our Law-giver. Secret a mea mecum (it is an Hebrew proverb) my secret is with myself, what good we find in Christ it is to our selves; Let Christ be a stumbling-block and a rock of offense to others, to us he is precious, he is one of ten thousand, he is altogether lovely.

They shall appoint to themselves one Head. But one; The Church is not a Monster or divers heads, It hath but one head.

There cannot be a ministerial head of the Church, Christ is always present, and hath left his laws with his people. If we consider the difference between Ecclesiastical power and Civil power, we shall see it clear that there cannot be a ministerial head of the Church (indeed there is a contradiction in the very mention of it: a ministerial head? it is absurd to speak it) It is true in the civil power, it is not against any institution of Christ that there should be one head over all the world, nor against any law: But for to have one head over the Church, yea to have any general officers over all the Churches (to challengde a head-ship) it cannot be. The reason is, because there can be no delegation of power that belongs to the Church. There may be a delegation of a civil power, one man may be King over many Countries, and he may appoint substitutes under him, and delegate them that they shall officate under him. There is no such matter in the Church, there is no delegation of power from one to another. Grant but once delegation of the teaching power here you stablish Non-residency; grant but delegation of the ruling power and you presently establish a Papacy. There is no such thing therefore.

Again, the civil power is by way of coaction, a Magistrate is not always bound to give a reason of his injunctions, he may by way of compulsion require obedience, But Church power is to deal with conscience; and therefore everyone that hath any power must officiat himself, and deal with the consciences of men to persuade and to instruct.

These two things being granted it is impossible that there can be a head over all the Churches, yea or over many. But one; We must join nothing with JESUS CHRIST, in the way of his head-ship. As Alexander said to Darius, when he sent unto him that he would be willing to divide the Kingdom; No, saith Alexander, there is but one Sun in the firmament, and there can be but one King in a Kingdom. So saith Christ, but one head He head alone or no head at all; nothing must be joined with him as head;

Indeed the heathen gods 〈…〉 to divide their honors, and to. have but some, and other to have some other: and hence the Senate of Rome rejected Christ from taking in him to be a God, after they consulted about it, for said they, if Christ come to be acknowledged a God he will not share with the rest, he will have all himself, and so upon this reason they refused him, Thus do many reject Christ for a head, and for a God, because Christ will not share with others; he must be but one. And a special help is here to our faith in looking up to Christ for help and protection when all means fail (I beseech you observe it) What, doth Christ require of us that we should make him head alone and join nothing with him as head? Then we may well expect from him in all our wants, a protection, and that he alone should help us; or otherwise, the condition of a Christian were the worst condition in the world, were worse then the condition of a heathen: For the gods of a heathen would be content to have but part of the honor of the heart and life because they could help but in part. If a heathen god should require the whole soulto be lifted up above all, and he alone to be honored and worshipped as a God, and yet when it comes to a matter of help and protection, he could do nothing without some other joined with him, a heathen might well reason the ease with him as doing him wrong, certainly Christ will never wrong his people, so as to challenge from them, that they should lift up him alone, and join no other with him, and yet when it comes to their help and succor that there should be need to call in others besides himself to their help. Therefore as Christ doth challenge it from us to make him our head alone, so we may challenge it from Christ to help us alone when there is no other help for us.

Thus we have finished both the head-ship of Christ, and the Churches appointing him to be that head. Now follows the next mercy, the next blessing, and that but in a word, and then we come to the conclusion of this Chapter. They shall come up out of the land.

Aterrenis affectibus, So Jerome, he makes it a coming up from their earthly senses, earthly affections. A vita miserabili, so Luther upon the place, makes it a coming up from their miserable life and condition.

But rather thus, Come up out of the land, that is, out of their captivity.

Judah and Israel they shall join together in coming to Jerusalem, and so join in the same kind of worship, as they were wont to come out of all parts of the country to worship at Jerusalem, and there were united in one kind of worship, so they shall now come from all parts of the world where they are scattered, and join in the same way of worship, yea and it is very probable in their own land. There was a time when the people of God did sing songs of praise in the wilderness, Exod, 15. But the time shall come when they shall do it in their own land; and this shall be a blessing of God upon them. Isa. 26. 1. In that day shall this song be sung in the land of Judah, We have a strong City, salvation will God appoint for walls and bulworkes. It shall be sung in the land of Judah,

Ezek. 20. 40. In the mountains of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land serve me, there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things.

Ezekiel. 37. 21. I will take the children of Israel from among the heathen whether they begone, and will gather them on every side, and bring them into their own land. This blessing hath God granted unto many of his servants this day; who never thought to have seen their own land, their own good land: but God hath been pleased to gather them up that they are come not only into their own land, but they find the arms and hearts of the Saints open to embrace them, and call them to public employments.

It was not long since that the land could not bear them; we hope that the time may come ere long that the Lord Christ may so rule and that in our land, that it will as hardly bear wicked and ungodly men as it hath borne the Saints, though it were hard to say that there should be so much violence used even to keep them from some sins, as hath been used here against the Saints to keep them from their God, yet time may come ere long that wicked men may be glad to fly (though not forced unto it) out of their own choice, into another land, because they cannot have the enjoyment of their lusts so freely here: As the Saints have been forced to fly out of their land that they might serve the Lord and keep their consciences clear.

But we let this pass, and come now to the close of the Chapter to the Epiphonema of it all. For great shall be the day of Jezreel.

They shall appoint themselves one head, and come up out of the land, for great, Licet, so Tremellius turns it, although the day of Jezreel be great: & indeed the Hebrew particle 〈 in non-Latin alphabet 〉 signifieth quamvis as well as quia, It may be translated [ although ] as well as [ for ] And he translating it so, although the day of Jezreel be great, he takes it in this sense, that is, although the people of Israel shall be brought into great affliction, yet God will be so merciful then when his time comes, as they shall be gathered together again, and appoint themselves one head, and come up out of the land. And from such an interpretation of the words there might be an excellent meditation raised, and that is this. That the greatness of the misery of the Church is no hindrance to the course of the freeness and abundance of God's mercy to it.

Although the day of Jezreel, their day be never so calamitous, never so afflictive, never so grievous, yet they shall come up out of the land and appoint themselves one head. The greatness of the Churches misery is no hindrance unto the Churches delivery: Why? because their deliverance dependeth upon a God who doth delight not only to manifest some power, but the excellency, and the glory, and the choice of his power in their deliverance. For that take this Scripture, Isa. 62. 8. Where speaking of these very times that we shall hear of afterward, of God's being merciful unto his people, he saith, The Lord hath sworn by his right hand: and we have not only mention thereof God's right hand and swearing by it, but the arm of God too; Mark that, The arm of God and the arm of his strength:

There is God's hand, God's arm, the arm of his strength, & God sweareth by it. Surely when God delighteth to put forth such power for the deliverance of his Church, it is no great matter whether the afflicted estate be great or small. It makes no great matter for the hindrance of the Churches delivery, no more then if you should see two bubbles of water rise up, & one hath a little thicker skin then the other. Now there is as much difference in the difficulty that the thick skin bubble makes when a mighty Cannon or piece of Ordnance shall be shot off with a mighty Bullet to resist it, from the thinner skin bubble, as the greatest and forest affliction that the people of God were ever under in this world makes a difference in the difficulty of their deliverance (when they have to deal with an infinite God) from the least affliction that ever the Church was in. The difference is no more. If a child indeed should see the thicker skin bubble, he might think tis harder to be broke then the thinner skin, but if a Cannon should be shot off, nay if it be but a Fillip, it makes no difference. Now the afflictions of God's people they are to this right hand of God's power, and the arm of his strength, but as a bubble of water before a mighty Cannon. Yea if there be not help at all to deliver God's people in time of affliction yet God can create help, He will create Jerusalem a rejoicing, and their people a joy. Yea suppose their condition be such as yet never was the like since the beginning of the world, yet Isa, 64. 4. Since the beginning of the world men have not heard, nor perceived by the care, • either hath the eye seen what God hath prepared for them that wait for him. And as the greatness of the Churches deliverance is no hindrance of God's power in delivering them, so it should be no hindrance to the work of our faith. Common prudence and reason will go a great way to uphold us under some affliction, but when the affliction comes to be sore, and grievous, and long; prudence & reason then sinketh under the burden; but then should faith lift up it self, and cast an eye upon this right hand of God's power, this arm of his strength that he hath sworn by, and exercise it self in the glorious acts of it. For certainly faith is appointed for such a time as this, when the Church is under grievous extremities. The ordinary afflictions of the Church do not call for such a work of faith, but when they come to extraordinary that requires such a power of God for their deliverance, then there is called for a work of faith proportionable, as Alexander when he was in great danger, Now (saith he) there is a danger fit for the spirit of Alexander to encounter withal. So when the Church comes to be in any great danger, all the members of it should say, here is a danger, here is a trouble fit for the spirit of Christians, fit for the spirits of those that are able to exercise the most noble and glorious acts of faith.

This glorious exercise of faith, I may even say we are scarce yet for the present put to it, for reason and sense sees much help, they see that the cause of God at this day hath the better of the adversary; reason I say and prudence may see far this way. Let us not look upon every difficulty as a thing that calleth for such a mighty glorious work of faith, whereas men by reason and prudence, and may carry themselves under such difficulties much better then most of us do. But we do not know but the Lord may call us unto such difficulties and dangers as requires such a faith as hath such a kind of work as I have spoken of. Let us therefore lay up this Instruction for the time to come. Again, for great shall be the day of Jezreel,

If the words be read thus (as they are in your Bibles) and yet have reference to the calamitous time, and grievous extremities of the day of Jezreel, then there will be these two excellent meditations from thence. The first is,

That God's bowels of compassion do work toward his Church because of the greatness of their affliction. When their afflictions shall be very great, and the greater they are, the more do God's bowels of compassion work toward them. We know the misery of God's people in Exo. 3. was a marvelous quickening argument to the compassion of God (as I may so speak) I have seen, I have seen (saith he) the affliction of my people, and their sorrows, and therefore am come down to deliver them.

If the greatness of the affliction of the Church move the bowels of God's compassion, then let not the greatness of affliction hinder our faith. Let not the greatness of trouble reason down our faith, but rather let it reason up our faith, for so indeed it should; and so the Saints of God heretofore have done, by the greatness of the trouble we must reason up our faith as thus: It is •• me for thee O Lord to work, for men have almost destroyed thy law; yea the high time is come for thee to have mercy upon Zion, for thy people begin to favor the dust thereof. What, was this a good argument, Have mercy upon me, and pardon my sin for it is very great, to move God withal? Surely then this is a good argument, Deliver us in our afflictions, for they are very great: for sin makes a great deal more distance between God and us then afflictions: yet if the greatness of sin shall come to be put as an argument for God's mercy and compassion to work, much more the greatness of afflictions. Yet this is the grace of God in the second Covenant that even the sins that before made the creature the object of hatred, those sins come now to make it an object of compassion. So afflictions that before were part of the curse, they come now to be arguments for the moving of the bowels of God's tender compassion toward his people. Another note (if you read it so, for great is their affliction ) is this, the promise is the only support of the soul, and that which carrieth it thorough the greatest affliction.

Afflictions are as lead to the net, the promise is as the corke, the promise keeps above water when the lead pulls down. But I leave these meditations, though I find many interpreters run this way. And I rather take it as a further expression of God's wonderful mercy unto his Church.

For great shall be the day of Jezreel, That is, God hath a great day of mercy for Jezreel. That is the meaning, they shall appoint themselves one head, they shall be gathered together and be made one, they shall come up out of the land, why? for God hath yet to come a great day of mercy to his pepole, A gr ••• day of Jezreel.

And herein therefore God makes use of the name of Jezreel in a good sense. They that carry it the other way would carry the signification of the name thus, for great is the day of scattering, of the scattered people, so Jezreel signifieth (as you heard in the beginning of the Chapter) But Jezreel signifieth likewise the seed of God. Before God made use of their name in the worse sense, that he would scatter them according to their name; now he makes use of their name in the best sense, they are the seed of God, and there is great mercy from God for them.

When God is reconciled unto a people, he takes all in the best sense and makes the best acception of everything, as he doth here of the name Jezreel.

We have only these two things to consider of in this expression.

1. That the Saints of God, and the Church, they are God's Jezreel. That is, they are the seed of God.

2. That there is for this seed of God a great day.

1. They are the seed of God. The seed of the blessed, and there is a blessing in them. They are the precious seed that God preserves in the world, & hath done ever since the beginning of the world. They are that seed that preserveth the glory of God in the world. Were it not for a few gracious, holy people in the world, where would the glory of God be? What would become of it? Those that are godly, however contemptible in the world, they are the precious seed that God reserves in the world for great and glorious ends. They are the seed to preserve the continuation of the Doctrine of the Gospel, and the blessed truths of God; as Isa. 6. 13. The holy seed shall be the substance thereof. Though they shall be under great afflictions, yet there shall be a holy seed that shall be the substance thereof, and there shall be his blessing. Psal. 72. 17. His name shall endure from generation to generation: the words are read by Montanus, His name shall be childed, that is, so continued as families are continued, one generation after another, one begetteth another: and so shall the name of Christ continue in the world, and so it hath done. And though seed be but a handful in comparison of the harvest, so the Saints of God then were, and yet are but as a handful in comparison of the glorious harvest that shall be, yet they are very precious before God, and God will make the world hereafter know that they are the precious ones of God, Isa. 61. 9. All that see them shall acknowledge them that they are the seed which the Lord hath blessed.

Seed (you know) a man will be careful of that what ever becomes of his other corn. In the time of dearth the husbandman will rather pinch his own belly, then have his seed-corn to be spent. So in times of common calamity, of common dearth, yet God's care is over his seed; the Saints are (as I may say) God's seed-corn to preserve his name in the world, to other generations that are to come, he will not therefore have them destroyed.

Seed is the most precious of the corn, which is most winnowed and made clean, and so are the Saints, the clean ones and the most precious ones.

God perhaps doth winnow them and fan them more than he doth others by the fannes and winnows of afflictions, why? because they are his seed.

Perhaps other corn that hath dross in it, the husband-man will give the fowls and the cattle that, he bestoweth not much winnowing upon it, but the corn that is for seed he winnows that, he would not willingly have a dernell amongst it. It may be thou complainest thou art more winnowed, more fanned then other men, perhaps thou art more precious in God's eyes, thou art to be reserved as seed, as the seed of the blessed.

The wicked indeed they are seed too, but a corrupt seed, a seed of evil deers, Isaiah, 1. the grand-father was an enemy unto God, yea the great grand-father, and the father, and the children after him continue enemies to God. And God in mercy unto his Church doth many times cut down the wicked before they do seed too much. As you that have gardens, if they have weeds in them, and you see the weeds come up and grow to seed, you think then that it is time to pull them up, you will not suffer them to seed. God looks upon many families and sees wretched and sinful men as a seed of evil doers, and sees they are ready to seed, and if they be not cut down suddenly there will be a wretched brood of wicked ones in such a family. This is the reason of God's sudden cutting down of many wicked families.

But to come to the point that is chiefly intended, that is, That this seed of the Lord shall have a great day. Great shall be the day of Jezreel.

The men of the world they have their day in which they ruffle it out, and they have all the doings. Saint Paul seems to speak of this in 1 Cor. 4. 3. he saith there that he did not pass for man's judgment, the word is, 〈 in non-Latin alphabet 〉 , for man's day. Now men have the day, they have all the bravery in the world, well saith Saint Paul, I do not pass formans day, I expect another day, besides man's day. I know not how it cometh to pass to be otherwise translated, you translate it judgment in your books, but in the Original it is day, Man hath a day.

As men have a day, so shall God's Saints have a day too. We use to say many times when we see the Malignant party jocund and merry, surely they hope to have a day. My brethren be joyful in the Lord, God hath a day for you, and a great day too, Great shall be the day of Jezreel. The beginning of God's mercy to his people is called a day of small things, Zach. 4. 10. and that must not be despised, Let no man despise the day of small things. It was the beginning of the reformation and deliverance of the people of Judah from their captivity. But God hath a day of great things, and certainly that day shall be honorable. A day first in which the glory of God shall exceedingly appear, wherein God shall be (as I may so speak with holy reverence) as it were in his robes: As we know Princes upon great days put on their robes, so the King of glory shall have a day for his people, wherein even he himself will put on his robes, Ps. 102. 16. When the Lord shall build up Zion he shall appear in his glory. It seemeth while the Church is in affliction, while the witnesses prophesy in sack-clothe, God is as it were clothed in sack-clothe, In all their afflictions he is afflicted, but because God hath a day, a great day to his Churches, he will reserve his robes till then, and when that day cometh he will put on his robes, for when he shall build up Zion (saith the Text) then the Lord shall appear in his glory. A great day it shall be for Jezreel, for the seed of the Lord.

Secondly, It shall be a great day, for this day shall be the riches of the world. Mark that place in Rom. 11. 12, speaking of the Jews, If their fall (saith he) be the riches of the world, and their diminishing the riches of the Gentiles, how much more their fullness? It was a rich mercy to the Gentiles when they were brought out of darkness, and called into the knowledge of Jesus Christ, here was riches to the world of the Gentiles: But God hath a greater day then that, for it is spoken here of a day that is to come, that is, their fall was the riches of the Gentiles, much more their calling in again.

So then there is such a day of calling home the people of God, as shall be the riches of the Gentiles, the riches of all the world.

Yea Thirdly, Great shall be this day, for it shall be as a day of resurrection from death to life: so Dan. 12. 2. Many of them that sleep in the dust shall awake, &c. It is not spoken of the great resurrection at the last day of judgment, for First, It is spoken but of some that shall arise:

Secondly, The greatest glory that is here put upon the just, is but to shine as the stars in the firmament, but at the last day the Saints shall shine as the sun in the firmament, more and above the stars. Yea,

Thirdly, This that is here revealed to Daniel must be sealed up as a great secret till the appointed time come; but for the Resurrection at the last day that is no great secret, that they knew well enough, it is not as a secret to be shut up and sealed from men till the time appointed come. But this Resurrection here spoken of, it is to be sealed up as a great secret that was not known in the world, nor should be much known till the appointed time should come. And then Lastly, It was promised to Daniel in the 13. ver. that he should stand up in his lot, as a peculiar and special favor that God stould bestow upon him. Now it is not such a peculiar and special favor for a Saint to stand up at the great day, at the last day, this was a favor to Daniel as an eminent Saint, that he should stand up thus in his lot. Therefore this Resurrection is the same with this great day of Jezreel, wherein there shall be such a glorious work of God in calling Israel and Judah together & the fullness of the Gentiles, that it shall be as the Resurrection from death to life; so the Apostle calls it likewise in that Rom. 11. 15. What shall the receiving of them be but life from the dead?

4. Great shall be the day of Jezreel, for this shall bring refreshing to all the Saints, this is the time of the refreshing, Act. 3. 19. There shall be such things then as will refresh and revive the spirits of all the Saints. Yea,

5. It shall be the day of restitution of all things. Acts 3. 21. Until the times of rest it 〈◊〉 of all things come, which God hath spoken by the mouth of all his Prop •• since the world began. I know it is ordinary carried by many another way, concerning the last day; but that it cannot be so, it appears, because that then there shall not be the restitution of all things, but the annihilation of many things. Further, this speaks of a restitution of all things, that was spoken of by the mouth of all the holy Prophets. Now the holy Prophets spake but very little concerning the day of Judgment, of another life to come, we read but little of it in the Prophets; and therefore the Apostle in 2 Tim. 1. 10. saith, that life and immortality was brought to light through the Gospel. Not but that it was known somewhat before, but it was very darkly known, there was very little spoken of life and immortality in the Prophets; But this speaks of a time that all the holy Prophets spake of as an argument that was the general theme of them all. And indeed there is no argument whatsoever that is more general among the Prophets, then this great argument of this great day of Jezreel.

Again, 6. A great day, for it shall be a new creation; a new heaven and a new earth shall be made when this great day of Jezreel shall come. Isaiah, 66. 17. Behold I create new heavens and a new earth: And in ver. 18. if you observe it, you shall see what this new heaven and this new earth is: But be glad and rejoice forever in that which I create, for behold I create Jerusalem are joycing, and her people a joy. Those are the new heavens & the new earth that are to be created: and this is meant of the Church plainly, for the Text, ver. 21. speaks of building houses, and inhabiting them, and of planting vineyards, and eating the fruit of them, upon these new heavens & this new earths creation. And 2 Pet. 3. 13. Nevertheless according to this promise, we look for new heavens and a new earth, wherein dwelleth righteousness. Now where is this promise? This is usually taken for the Kingdom of heaven hereafter. But where is this promise? We do not find it any where but in that place I named before, Isaiah, 65. Now it is apparent that promise doth speak of an estate of the Church here in this world; and there is spoken of a new earth, as well as of a new heaven; if it were only spoken of new heavens, it had been another matter, but it speaks of a new earth likewise, therefore meant of an estate in this world, a new creation of a new heaven and earth, that is, there shall be such glorious things done by God, as shall manifest a creating power, as if God did now make new heavens and a new earth. 7. Great shall be the day of Jezreel, for it shall be as another world, when this day cometh. Heb. 2. 5. 6. 7. 8. Unto the Angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, (this certain place is in Psa. 104.) saying: What is man that thou art mindful of him, or the son of man that thou visitest him? Thou hast made him little lower then the Angels, thou crownedst him with glory and honor, and didst set him over the works of thy hands, thou hast put all things in subjection under his feet. This is clearly interpreted of Christ, (as verse. 9. and so on) that all things must be subjected to hi •• man, What is man that thou shouldst regard him? That is, that thou 〈◊〉 advance the nature of man so far as to unite it even to thy Son, and pi •• things in subjection under his feet. This the Apostle interpreteth of Christ.

But saith he, we see not yet all things put under him, that time is yet to come, for, saith he, We speak of things that concern the world to come.

Therefore (mark my brethren) there must be such a time wherein all things, all creatures must be put under subjection to Christ, and this is in the world to come. Not in that world to come where the Saints shall reign gloriously in heaven, it cannot be meant of that, for the heavens must depart as a scroll, and many things shall then rather be annihilated, and the Kingdom must then be given up by Christ to God the Father, so the Apostle saith, 1 Cor 15. that is, when the Saints shall reign gloriously with Christ in heaven.

But here this place speaks of a time when all creatures must come under subjection to Christ, and it is called the world to come, why? because of the great change there shall be of things, it shall be (as it were) a new world. As we call this world from Noah's time a new world, and when we speak of the other world we call it the old world; so the Scripture calls it, 2 Pet. 2. 5. God spared not the old world: And Chap. 3. 6. The world that then was being overflowed with water, perished. So this world that we live in is as the old world, and there is this day of Jezreel, in which there shall be such a glorious change, all things being put in subjection under Christ, that it shall be as it were a new world, God hath made an excellent world in which there is much beauty and glory, and yet his enemies have the rule here; what then will that world be that God intends for his Saints?

8. Great shall be the day of Jezreel. It shall be such a great day that all former things shall be even forgotten because of the luster and glory of that great day. As Isa. 65. 17. The former heavens and the former earth shall not be remembered nor come into mind; And so Jer. 3. 16. In those days saith the Lord, they shall say no more the Ark of the Covenant of the Lord, neither shall it come to mind, neither shall they remember it; at that time they shall call Jerusalem the Throne of the Lord, and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem, neither shall they walk anymore after the imagination of their evil hearts ( mark my brethren ) In those days the house of Judah shall walk together, ver. 18. It is apparent that it is spoken of this great day of Jezreel; for now God saith he will gather Judah and Israel together, and here he saith that they shall walk together, and that then former things shall be forgotten; they shall call Jerusalem the Throne of the Lord; heretofore even the Temple itself the glory of Jerusalem was but as the place of God's feet, and the Ark of God was but God's footstool. 1 Chron. 28. 2. It was in mine heart ( saith David) to build a house of rest for the Ark of the Covenant of the Lord, and for the footstool of our God; and Isa. 60. 13. I will make Zion the place of my feet glorious. But now in this great day, Jerusalem that was but God's foot stool, the place of his feet, shall be God's Throue; a great day certainly this shall be when all things shall be thus forgotten.

In the last place, a great day, because it shall be a day after which there shall be no night. And that you will say will be a great day indeed, after which the Saints shall be raised to such a state of prosperity and happiness that shall never fall again, that shall never come to be darkened anymore. The Churches here many times have had some little release, they have had their days of peace for a while, but it hath soon grown to be night, and a dismal night of darkness. But when this great day shall come it shall be a day that shall never have night, for so God promiseth here to his Jezreel, to make it to be an eternal excellency, and to make Jerusalem an everlasting joy, and Dan. 2. 44. God shall in the days of those Kings set up a Kingdom that shall never be destroyed, that is, the great day of Jezreel.

The first thing that shall be done in this great day of Jezreel, shall be the deliverance of the Churches from woeful affliction which they shall be found to be in a little before. For so the Scripture tells us, Dan. 12. 1. that before this day there shall be a time of trouble such as never was since there was a nation even to that same time, and at that time thy people shall be delivered. I might tell you much how some of the Ancients have spoken of this, that though it be a point that seems to be somewhat strange to us, yet it was one of the most ordinariest things that was known in the primitive times. It was then so generally acknowledged, that I remember Just in Martyr (who was but 30. years after Saint John ) hath such an expression as this, There is no man (saith he) that is of the Orthodox faith in all things, but he doth acknowledge it. And Lactantius in his 7. book, cap. 15. 24. 28. and divers other chapters he spends in showing the glory of this great day of Jezreel, but withal he shows that a little before there shall be most grievous times that shall fall out, such times saith he, as that all right shall be confounded, the law shall perish, nobody shall know what is his own, the wicked they shall have the preeminence, & the Saints they shall be persecuted, so that (saith he) though in this our time wickedness is grown to such a height, that a man would think it could increase no higher, yet in comparison of the time a little before that great day, these times may be called Golden ages.

These expressions he hath, So that great times of affliction will be before that great day; and it is therefore called a great day, because God appearing so gloriously in the deliverance of his Church at that day. The Scripture speaks of wonderful thing that God will do, and show himself marvaylous as he did in the people of Israel's coming out of Eg •• t. Who knows but that God now sendeth abroad so much of the light of his Gospel, and is so working in the hearts of men, and giveth us such a time of reviving, and calleth home so many young ones as he doth purposely because this great day is at hand, and because before this day we may have a day of dismal darkness? and by this he will prepare people for those times, God will have a great seed that he intends to be in the world, therefore so many young people are converted and are so forward, because I say God means to prepare them by this light that we now have, for this seed, for this great day. And you that are young may expect to go thorough some difficulties & hardship before this great day comes, but be of good comfort, you may hope to live to see all the glory of this great day, and God gives you now time that you may lay up, and be fit seed for such a glorious day as this, that you may not when sufferings come, be found among the number of the fearful ones, spoken of in Rev. 21. 8. that shall have their part in the lake which burneth with fire & brimstone; Those that through base cowardliness and compliance shall yield to base vile superstitious vanities shall be cast out amongst dogs when that great day comes. God now gives you a day that you may see the evil of superstitious vanities, that you may have truths revealed to you with more freedom then formerly, I say who knows but this may be to prepare you for that darkness that may come a little before this great day of Jezreel.

Secondly, a great day in subduing the adversaries of the Church. Though they shall come to have a great deal of power a little before; yet when that great day of Jezreel shall come, they shall be cert • inly all subdued & brought under. Rev. 19. 13. Christ when he shall come in this great day he shall have his garments dipt in blood, in destroying the wicked and ungodly, and Rev, 15. the Saints when they see the wicked destroyed as the Egyptians were in the sea, the Text saith that they sung the song of Moses. What was this song of Moses, but the praising of God for the destruction of their adversaries in the Sea? God hath another Sea to destroy the wicked, and God hath a day for his Saints to sing over the song of Moses again, and especially for the destruction of Popery. My brethren be not troubled to see Papists make a concourse and flock together, be not troubled at it, for when this day shall come, God will so order things that his adversaries shall come and flock together, but it shall be that they may be destroyed, for God hath a great feast and a great Sacrifice, and he will sacrifice them especially. And therefore Lactantius that I spoke of before, and is one that lived 1300. years since, saith he (speaking then of this day) I have a thing to say, but I even tremble to speak it, but I must speak it, and what was it? Romanum nomen (saith he) de terra tolletur; those are his words, the Roman name shall be taken off from the earth. He in those primitive times proph • sied of the destruction of Rome. Perhaps though he did not see it so clearly, yet God might so order it, as though he understood it not, God might intend it for these times. God will destroy the enemies of his Churches then. Yea. Ezek. 28. 24. there is a promise to the Saints that there shall beno more a pricking briar, nor any grieving thorn of any that are round about them that despise them, & in another place God saith that he will take away the Canaanite out of the Land.

Further, the third thing that shall be done in this great day, is the glorious presence of Christ among the Saints, let it be personal or what it will, we determine not, but thus far we may confidently affirm that there shall be a more glorious presence of Jesus Christ among his people, then ever yet was since the beginning of the world. Rev. 21. 22. The Lord God Almighty, and the Lamb, shall be the Temple of it: and Chap. 22. 3. 4. The Throne of God and of the Lamb shall be in it, and his servants shall serve him, & they shall see his face, and Ezek. 48. the last words of the Chapter, The name of [ 4] that place shall be Jehovah-shammah, that is, the Lord is there.

Fourthly, the glory that shall be put upon the Saints at that day, shows it to be a great day. Glory shall be put upon them, first in regard of their admirable gifts & graces they shall be heightened and enlarged, the weak shall be as David, and they that are as David shall be as the Angel of God at that day. The bowing down of their adversaries before them, The high esteem that they shall have, even in the thoughts and judgments of many great ones of the world, they shall be called up to heaven, that is, those that are in highest place and dignity, shall call them up and honor them in that day, yea the Text saith, The Kings of the earth in that day shall came in, and bring their glory to the Church. Therefore it is apparent, that place Rev. 21. 24. cannot be understood of heaven, for it is said, the Kings of the earth shall bring their glory, they shall not bring their glory to the Church, when the Church shall [ 5] be in heaven. And fifthly, a great day it shall be in regard of the wonderful change of all creatures, glorious, fruitful times, so I remember Lactantius speaks of that time, that the rocks them selves should issue forth honey and precious things; but that we cannot say, yet that there shall be a wonderful change of all things, and all creatures brought to a further happiness (even the sensitive creatures as well as others) then they had before, the Scriptures are clear euough in it. And literally we are to understand many Scriptures that tend this way concerning the fruitfulness of the earth, and the outward external glory that there shall be in the creatures. As upon a great marriage feast or Coronation day, all the servants of the Prince are in their best array; so when Christ his Bridegroom shall come and meet with his wife, with his Spouse, all creatures shall be put into [ 6] a new cresse, shall have further glory. And lastly, that which we have here in the Text, the multitudes of all nations and people that shall flock to the Church, that they shall be as the sand of the sea. But this I have spoken of before at large. Now put all these things together, and Great shall be the day of Jezreel.

Yea, but shall these things be so? shall they be so?

Though flesh and blood may reason against these things, yet I may apply that place, Zach. 2. 13. Be silent, O all flesh, before the Lord, for he is raised up out of his holy ha ••• tion. Flesh may say, How can these things be?

But let all flesh be silent, for God hath made known in his Word, the great things that he intends to bring to pass. And Zach. 8. 6. Thus saith the Lord of Hosts, if it be marvaylous in the eyes of the remnant of this people in these days, should it also be marvaylous in mine eyes? saith the Lord of Hosts.

It may be applied to this as well as the other. These things may seem marvelous to your eyes, especially because we have been but little acquainted with them, but they are not marveilons in the eyes of God. Yea we find it out of the Word that these things were to be kept hidden till the appointed time should come, till we draw nearer to that great day; we are not to wonder why these things have not been opened unto us, for God tells us Dan. 12 that they were to be sealed up even to the time appointed, and Rev. 10. 11. God telleth John that he must prophe sie again before the Kings of the earth, that is, before the time of the fulfilling of all things, that book of the Revelation shall be made out as clear as if John were come to prophesy again before men. And we hope it is coming, because God beginneth to let in light that way, and the morning star seemeth to begin to arise.

In Zach. 14. 6. you have mention of a day, that we may apply to the present day that we have now. And it shall come to pass (saith the Text there) that the light shall not be clear nor dark, but it shall be one day which shall be known to the Lord, not day nor night, but it shall come to pass that at evening time it shall be light.