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A BRIEF EXPOSITION ƲPON THE SECOND PSALME. Wherein wee have That Time Modeſtly pointed at, (by the favourable direction of that ſignificant THEN in the 5^th v.) in which the Father will in Wrath to the (profeſſing, refined) RULERS of the World Set His SONNE on SION. AND A Deſcription of the work the Son then performeth, both by his Spirit, and his Myſticall Body. With uſefull Obſervations thereupon. Tending to clear up the ſcope of the whole Pſalme. With Application to our Times.

By WILLAM LLANVAEDONON of P. H. C.

Repent yee, for the Kingdome of Henven is at hand, Mat. 3.2. But the Saints of the moſt High ſhall TAKE the Kingdome, and POSESSE the Kingdome for ever, even for ever and ever. Dan. 7.18.

LONDON: Printed for Livewell Chapman, at the Crowne in Popeſ-head-Alley. 1655.

THE AUTHOR TO THE READER.

THERE is a Time wherein God will ſpeak to the Rulers of the World (the profeſſing Rulers, the Rulers in Jeruſalem) by^a^averſ. 11. A STAMMERING LIPP, a ſtuttering tongue (in the 28^th of Eſay) in ſuch a manner, as though this ſtammering lipp tell them,^b^bverſ. 12. This is the Rest wherewith yee may cauſe the weary to reſt, and this is the refreſhing; though it ſhew them the way to attaine a ſure and certaine Reſt, to ſettle themſelves upon an everlaſting foundation, yet^c^cverſ. 12. They will not heare: God withdrawes from them, that notwithſtanding his word hath been^d^dverſ. 13. Precept upon precept, and line upon line, it's now but here a little, and there a little among them: But although the word of God come forth into the world at this time in ſuch a ſtammering weak poſture, that it's deſpiſed and ſet at nought by the Rulers of the world, thoſe^e^everſ. 14. Scornfull men, yet, it's the Power of God; the breath of this STAMMERING LIPP ſmites theſe Scorners to the earth. Behold! what a Sermon of Terrors this ſtuttering tongue preacheth to theſe Rulers in Jeruſalem, from the 14 to the 23 Verſe. Theſe Rulers are pleaſing and hugging themſelves in their owne wayes, with their Covenants and Agreements, Aſſociations of Peace, as the moſt ſafe and unerring way to their ſettlement: Say they,^f^fverſ. 15. We have made a Covenant with death (our ſtrongeſt enemies) and with hell (the torment of a conquered condition) are we at agreement, that ſhall never befall us: When the overflowing ſcourge ſhall paſſe through, it ſhall not come unto us, for we have made lyes (high pretences for God and his glory, for the welfare and peace of Jeruſalem) our refuge, and under falſhood have we hid our ſelves: As confident as theſe Rulers ſeem to be, yet this weak ſtammering lipp overcomes them, conquers them;^g^gverſ. 18, 19, 20. Your Covenant with death ſhall be diſanull'd, and your agreement with hell ſhall not ſtand, the overflowing ſcourge ſhall overftow and tread you downe; it ſhall be a vexation to you to underſtand the report, the bed is ſhorter than that a man can ſtretch himſelfe in it, and the covering narrower than he can rap himſelfe in it: And the Lord ſhall doe this by laying in^h^hverſ. 16. Sion for a foundation, a ſtone, a tryed stone, a pretious corner stone, a ſure foundation: Layingⁱⁱverſ. 17. Judgement to the line, and righteouſneſſe to the plumet; Sending a ſhowre of haile to ſweep away the refuge of lyes, and cauſing the waters to overflow the hiding place: All your fine pretences and curious ſlights of wiſedome, thoſe garniſht coverings under which you hide your evill intentions from the eyes of men, are now too narrow to hide you, you are diſcovered; thus your bed is become too ſhort for you, thoſe faire and ſpetious deſigns of yours, which you thought would prove as a bed of Downe whereon you might reſt your weary bones, are become too ſhort, that it's a become a ſufficient vexation to you to underſtand the report, the wiſedome of God in this STAMMERING LIPP is got beyond you to your great regret and miſery: and leaſt theſe men ſhould in their hearts make it an impoſſibility, theſe things ſhould be brought to paſſe, ſaith the ſame ſtammering lipp,^k^kverſ. 21, 22. The Lord ſtall riſe up as in Mount Perazim, he ſhall be wroth as in the valley of Gibeon, that he may doe his work, his ſtrange worke; and bring to paſſe his act, his ſtrange act. And now therefore be ye not Mockers, leſt your bands be made ſtrong, for I have heard from the Lord of Hoſts a conſumption, even determined upon the whole earth. This Meſſage God ſends to theſe Rulers by a ſtammering lipp (here a little, and there a little)^l^lverſ. 13. that they may goe, and fall backward, and be broken, and ſnared, and taken. There's no way to avoyd this judgement of the wrath of God, but by liſtening to theſe ſtammerings of the lipp, ſpelling the mind of God out of them, bending our hearts to a conformity to it.

And now Courteous Reader, all my ambition is, that theſe few Meditations I here preſent thee with, may prove a piece of that ſtammering lipp, by which God ſpeaks to the world; Surely I can promſe thee no more than a company of ſtammerings, O that our Lord Jeſus would cauſe ſomething of his fathers mind to be ſpell'd out of them, that ſome glory may redound to his holy name! then ſhall I have my aime, and I ſhall poſſeſſe a dram of that joy which none can be able to deprive me of: Neither deſpiſe nor reject them becauſe they are but ſtammerings, for you ſee by the fore-mentioned Scripture, the Lord in wrath to the worlds pretending Rulers, chooſeth a ſtammering lipp to ſpeak forth his mind to the world, ſo that if we would in ſuch a day as the Prophet makes mention of, be acquainted with the will of our God, we muſt ſit downe under the Oratory of that ſtuttering tongue; therefore how greatly doth it concern us to ſearch and try every thing, and hold faſt that which is good. I might have enlarged abundantly throughout the whole of this work, but upon ſeverall conſiderations I have choſen rather to hint and point at things as well as I could, than to dilate upon them. The good Lord water what hath been done with his rich bleſſing, and then a fruitfull crop of honour to our dear Lord King Jeſus will ſpring forth: The God and Father of our Lord grant it.

Farewell.

MEDITATIONS On the SECOND PSALME.

THE Pſalmiſt David, that ſweet Singer of Iſrael, was a man after Gods owne heart (as is elſwhere teſtified of him) and God knowing that he would make ſuch an improvement of the diſcoveries of what he would doe in the world, as would be very ſuitable to the heart of God; according (as he dealt with his Father Abraham of old, and) to his Promiſe, he keeps not his ſecrets from him, but reveales to him things to come, what he would doe in the laſt dayes; a Conference between the Father and the Son, concerning the great intereſt of his Son, (the ſum of which is this ſecond Pſalme) wherein the father expreſſes ſo great love, and manifeſts ſuch ſtrong reſolutions, to exerciſe his wiſedome and power in doing that for his Son, which his love tells him becomes the love of ſuch a father to performe, and his deare Son doth deſerve. The Son ſeeing his Father ſo full of wrath and jealouſie for his ſake, going about to make bare the arme of all his wonderfull Attributes, and ſet them all on work to bring to paſſe his Decree concerning his beloved; he ſteps in, declares the Decree to the Sons of men, and he doth it with ſuch tenderneſſe of heart, ſuch loving exhortations, and invitations, that if poſſible he might perſwade them to ſubmit to his Scepter, come under his healing wings, and be bleſſed for ever.

In this Pſalme we have

Firſt, A TIME pointed at.
Secondly, WORKE to be done in that time; which is double. The worke of God, and the Worke of Christ the Son.
Thirdly, The MANNER of Chriſts doing his work.

We have Two times pointed at by the holy Ghoſt in this Scripture.

1 All that ſpace of time between Chriſts firſt coming in the dayes of his humiliation, and his ſecond coming in the day of his power and glory, to take the Kingdome to himſelfe. For the clearing up of this, conſider,

1 That the holy Ghoſt devides the enemies which Chriſt ſhall have in this large Tract of time, into three ranks.

1 Heathens and People.
2 Kings of the Earth. And
3 Rulers.

Heathens and People (that is Jewes) againſt Chriſt, for that ſpace of time wherein Heatheniſh Rome bare rule. Kings of the earth, while Antichriſt Lords it over the Heritage of God. And laſtly, Apoſtate Rulers, men of more refined Principles and profeſſions (as will be proved in its place) that yet ſhall prove Apoſtates, ſuch pernicious implacable enemies to Chriſt in the laſt dayes, ſuch, as God ſhall be no longer able to bear with, but ſhall come forth againſt them in his wrath, and vex them in his ſore diſpleaſure.

2 And ſurely, The holy Ghoſt's diſtinct manner of Characteriſing them, ſignifies not a little to us concerning this matter. What more fit and true Character can be given of Heatheniſh Rome (that great red Dragon) than rage? What rage did that Beaſt exerciſe againſt the poore flock of Chriſt? How did he rend and teare it to pieces? The ten firſt Perſecutions witneſſe to it; And what vaine things did the people of the Jewes imagine, when they thought to extinguiſh the light of the Goſpel, that ſhone in their Horiſon, and to extirpate the profeſſion of Chriſt out of their Coaſts? And ſecondly, How directly and particularly doth the holy Ghoſt point out unto us the ten Hornes that gave their power to the Beaſt, under the notion of the Kings of the earth ſetting themſelves againſt the Lord, and his anointed? How openly and ſtoutly the Kings of the earth have ſet themſelves againſt the Lord, and his anointed, in giving their power to maintaine the dominion, luſts, and blaſphemies of the man of ſin, is evident by the havock they have made in the Church of Chriſt theſe many hundred yeares. And laſtly, How exact and preciſe is the holy Ghoſt in deſcribing unto us by many notable Characters, the conſtitution of a third ſort of3 Rulers, that ſhould come upon the ſtage of the world in the latter end of thoſe dayes, to finiſh the Tragedy of the old Serpent; yet, before the Kings of the earth ſhould be totally extinct, or put by from proſecuting their work; for while the remaining Kings of the earth ſet themſelves, theſe take counſell together againſt the Lord and his anointed.

3 The Apoſtles and Brethren in the fourth of the Acts, are of our mind; they begin the fulfilling of this Propheſie with the firſt coming of Chriſt, when Herod, and Pontius Pilate, with the Gentiles, and people of Iſrael, were gathered together againſt Chriſt, in the twenty-ſeventh Verſe.

4 As to the finiſhing-time of this Propheſie, we have good and ſure ground to receive it for a truth, that this Propheſie runs downe to the day of Chriſts power, when all the Kingdomes of this world ſhall become the Kingdomes of the Lords Chriſt. For,

1 Here's the forbearance and long-ſufferance of God at an end: He ſpeaks to the world in wrath, and vexeth them in his ſore diſpleaſure; A courſe God takes not till he hath tryed all other wayes and means, and that indeed the world hath fill'd the cup of her iniquity almoſt full, and the myſtery of iniquity is almoſt finiſh't; then, God reſolves to make a full end of her, as he did of the old world, when the appointed time came: But
2 Chriſt ſteps in, and by vertue of that authority he hath with his Father, he ſaith, he will declare the Decree: He procures a little ſuſpenſion of the devouring wrath of God, and undertakes to declare the Decree in the midſt of this wrathfull diſpenſation; now the Decree being onely concerning the matter of his Kingdome in the world, it's worthy our ſerious conſideration, whether it point at a time paſt, or the time preſent, or to come. PAST, I conceive it cannot be, for we doe not find that this Decree hath been declared in former times, accompanied with the weighty and materiall circumſtances in the Text, viz. Declared, as his right and Title to the Kingdomes and poſſeſſions of the Kings and Rulers of the earth; in oppoſition to the preſent Governours of the world, though the beſt and moſt Saint-like of them, who Take COƲNSELL againſt the Lord, and his anointed, that is, act againſt him hiddenly, that it appears not to the vulgar eye; and particularly addreſt to the Kings and Rulers of the world, as matter for their conſideration; denouncing no leſſe than periſhing, death, to thoſe that yeeld not to him; pronouncing them bleſſed, who forſaking their former Lords and Rulers, put their truſt in him: Now no time paſt being able to ſhew this Decree thus declared, therefore it cannot point out to us that part of time.
4
3 Here is but a little time given men to repent in; which argues the day is far ſpent, and the night is at hand, the glaſſe is almoſt run out, there's but a few ſands behind to run; the voyce was all the day long, beſeeching and woeing to repentance, by loving and patheticall perſwaſions, We beſeech you, ſaith the Apoſtle, in Christs ſtead, ſetting before men the tenderneſſe of the heart of Chriſt to ſinners, and that matchleſſe love of his that mov'd him to ſhed his blood for them; pourtraying before them in a lively manner a crucified Chriſt, with his Crowne of Thornes on his head, his wounds in his hands and ſides, blood and water guſhing out, and all this (with the merits of his death and ſufferings) to perſwade men to believe the willingneſſe of the heart of Chriſt to ſave ſinners, and that they would come and take him upon his owne tearmes, that they may be made happy by him. But now the day is ſo far ſpent, the evening come, and the time for repentance almoſt expired, the voyce is altered, as we ſee in the laſt Verſe of the Pſalme, Kiſſe the Son leaſt he be angry, &c. A haſty exhortation to repentance, and ſubmiſſion to Chriſt, from the conſideration of his anger; it's but a little time he will waite for you, if you come not in to him, when his wrath is kindled but a little, you will periſh from the way, then they will be onely bleſſed, that have put their truſt in him. This Text holds a faire correſpondencie with that in Rev. 22.11, 12. He that is unjuſt, let him be unjuſt ſtill; and he which is filthy, let him be filthy ſtill: And he that is righteous, let him be righteous ſtill; and he that is holy, let him be holy ſtill. And behold I come quickly, and my reward is with me, to give every man according as his worke ſhall be. And that other followes at the back of it, Bring hither thoſe mine enemies that would not that I ſhould raigne over them, and ſlay them before me.
4 We have cloſely coucht in this Pſalme, ſome ſignes of the coming of Chriſt, as The Apoſtacy and falling away of many (as appears by what followes) and the abounding of iniquity, upon which the love of many ſhall wax cold; for certainly, iniquity muſt very much abound, when ſuch perſons as theſe Rulers are (who they be, and what they are, will be made manifeſt by and by) ſhall take counſell together to break the bands of the Lord, and his anointed, and caſt their cords from them: Which manifeſts that the love they once made ſhew of, is very cold indeed.
5 Here's a time ſpoken of, wherein Chriſt ſhall deale with the Kings and Rulers of the earth, concerning the matters of his Kingdome, and provoke them to give place to him, whoſe right it is. All the day long, he had been dealing with men promiſcuouſly, but now he is taking to5 himſelfe his great power the father hath given him, he deales in a ſpeciall and more then ordinary manner, with the Kings and Rulers of the earth.
Laſtly, This Pſalme ſeems by the ſtile of it, to preſent to us Gods coming to judge the world; God coming downe to view the works of mens hands (as he did to Sodome, to ſee what men did there) and beholding the abominable wickedneſſes of men, he asks the reaſon of it, why it is ſo? and finding none to give an account, no Advocate to plead their cauſe, (his Son not appearing for them) he breaks forth into wrath and fury againſt the world, reſolves to delay no longer, but to execute the Decree, performe his Promiſe to his Son, and powre downe his judgements upon the world: Sitting on his Throne, he laughs at them, hath them in deriſion, ſpeaks to them in wrath, and vexes them in his ſore diſpleaſure.

Whoſoever doth ſeriouſly ponder and weigh theſe Reaſons, I conceive will ſee cauſe to believe it for a Truth, That this Propheſie takes in all that ſpace of time between Chriſts firſt and ſecond coming.

But in the ſecond place, There is ſome ſpeciall particle of time, pointed out unto us by that ſignificant THEN in the fifth verſe: THEN ſhall he ſpeake unto them in his wrath, and vex them in his ſore diſpleaſure. THEN, when? The holy Ghoſt affords us by the favourable Aſpect of this THEN, many Characters to guide us into a competent knowledge of that diſmall time.

THEN, may have reſpect unto the heatheniſh rage, and vaine imaginations of the firſt company of enemies; and it ſignifies thus much, that when the rage of the one, and folly of the other came to the full, THEN God would judge them; and truly, at that time God put the old Dragon to his ſhifts, he had been quite extinct, and put beſide his Kingdome, had he not evaded it, by giving his power to the Beaſt (Antichriſt) and being contented to raigne by his ſubſtitute, the man of ſin; but in a ſpeciall and peculiar manner this remarkable THEN, hath reſpect unto the laſt of thoſe counterfeits, that would be eſteemed Gods Deputies, yet are in truth Satans Inſtruments, againſt the Lord and his anointed. So that,

1 THEN when the RƲLERS take counſell together. RƲLERS, men that are neither of the number of the Heathen, nor of the Kings of the earth, but a more refined ſort of men; ſuch, as would be accounted Judges as at the firſt, and counſellours as at the beginning. RƲLERS, not of the earth, no, that is not expreſt, onely there are Kings of the earth; but theſe counſellors are RƲLERS; of what?6 ſurely it's but genuine to ſay, they would be accounted Rulers of the Lords people: But Chriſt when he comes to deale with them in the tenth verſe, ſaith, they are of the earth as well as the Kings, Judges of the EARTH: He diſcovers their hidden works of darkneſſe, and makes them appear in their true colours; Thus much I conceive is ſignified to us by this, that though when Chriſt comes to ſpeak to them, he calls them, as indeed they are, Judges of the earth; yet here they are termed onely Rulers, (and that in oppoſition to the Kings of the earth) that is, ſuch as they termed themſelves, and would be eſteemed.

RƲLERS, Counſellors: No Heatheniſh Emperors, nor Popiſh Kings, but refined Rulers; here's Satan transformed into an Angel of light; The Heathens cannot prevaile, and the Kings of the earth doe not proſper, thus Satan being put to his laſt ſhift, turnes Saint in ſhew, ſets up his Rulers, that have neither the violent rage of the Heathen, nor the open prophaneſſe of the Kings, but the ſoft hand of profeſſion, to become nurſing fathers, and nurſing mothers to the Church of Chriſt, (as appears by what followes) even while they are taking counſell together againſt the Lord and his anointed: For,

They are RƲLERS, that having cut off ſome of the Kings of the earth, Rule in their ſtead: which is neceſſarily imply'd in the Text, for we know that the Kings of the earth (thoſe that committed fornication with the Beaſt, and gave their power to her, Rev. 17.2.17. ) ruled over the whole world (that part which is called the Chriſtian world, in which this conteſt is, betweene Chriſt and his enemies) yet at laſt ſteps up ſome Rulers, and they get Dominion among the Kings; for it's clear by the Order of the words in the Text, theſe Rule, and take counſell, while the reſt of the Kings are ſetting themſelves againſt the Lord and his anointed: which could not be, if theſe Rulers had not deſtroyed ſome of the Kings, ruling in their ſtead; otherwiſe, there would be no place for them, the Kings of the earth having all the Chriſtian world under their Dominion, it's no way reaſonable to conceive, that thoſe who love their Crownes ſo well, would willingly give their glory to others.

And why may we not ſay, that theſe Rulers get their Dominion by fighting the Lambs battels againſt the Beaſt; for, A Kingdome divided againſt it ſelfe cannot ſtand; If Satan be againſt Satan, how can he proſper? Therefore it's not reaſonable to think, that Satan ſhould ſet them on work to deſtroy his Kings, but that theſe Rulers did fight upon the account of Chriſt, and his people.

Againe, Satan is on the looſing hand by theſe Rulers, for, as Satan was not ſo viſible nor ſo abſolute in his rule over the world, in the Beaſts time, as in the Dragons; ſo now he looſes more ground in the loſſe of his Kings, then when he loſt his Dragon; and can it be thought the wiſe Serpent would doe himſelfe this miſchief? Further, if theſe had gone out to warre upon any lower account, they would have been Kings ſtill; as we ſee dayly, when one King is gone, another gets up into his ſeat, yet but a King; certainly, it's ſome weighty reaſon, that moves them to forſake the glorious Title of a King, and make ſuch refined pretenſions, as the very name Ruler (conſidering it ſtands in the Text in oppoſition to the preceding Heathens and Kings) ſignifies to us they will be forc't to.

Againe, They are RƲLERS, that have given profeſt ſubjection to the Scepter of Chriſt: That is hinted to us in the third verſe, Let us breake their bands aſunder: That theſe bands can be no other but that part of the yoke of Chriſt to which they have ſubmitted, thoſe Lawes and Commands of Chriſt to which they have ſubjected themſelves, being convinced in their conſciences it was their duty ſo to doe: is clear to me upon theſe grounds.

1 Otherwiſe the holy Ghoſt ſhould commit Tautology, and unneceſſary redundancy of ſpeech; for Interpreters (and that according to the truth) expound theſe bands and cords, mention'd in the Text, to be no other then the Lawes and Commands of Chriſt: And would it not be a derogating from the glory of this bleſſed word of God, and that excellent ſignificancy that is in every tittle of it, to ſay, that theſe two manner of expreſſions, ſignifie but one and the ſame thing, to give to it no more than a bare elegancy of ſpeech? Surely then, one part of the verſe would be ſuperfluous, and may be left out, which God forbid: This were to charge the word of God, and ſo God himſelfe, with that imperfection vaine man is ſubject to; which I preſume none that profeſſes himſelfe a Chriſtian dares to doe. And if this be granted (which cannot be denyed) that there is a weighty ſignificancy in both parts of the verſe; then

2 What more genuine Interpretation can be given? For how come the Lawes of Chriſt to be bands to a man, but by his being actually bound with them? As the cords and withes wherewith Sampſon was bound, were not his bands before he became bound with them; they were cords and withes before, but then they were his bands, which he brake in ſunder: They cannot be called a mans bands in reſpect of the duty that lyes upon him to yield obedience to them, for ſo they are called8 cords, which theſe men endeavour to caſt away from them. A man becomes bound, either by Covenant, Oath, Vow, or Engagement; when a man ſhall make a Covenant to walk in obedience to ſuch and ſuch Lawes, and bind himſelfe to the performance of it with an Oath; when he ſhall make a Vow, and engage to doe ſuch and ſuch things; though theſe duties and obligations were but cords before, yet now by theſe tyes upon him, they are become his bands; theſe Rulers, being thus tyed and bound, take counſell together to breake theſe bands aſunder, and to caſt away the cords from them, that they are not as yet bound with.

Object. If it be objected, That in the Text it's ſaid, Their bands, that is, the bands of the Lord and his anointed, ſo that they cannot be the bands of the Rulers.

I Anſwer:

1 It's brought in as the ſpeech of the Rulers, and ſo I conceive holds forth unto us their Apoſtacy, who now in an opprobrious ſcorn, call them their bands, thereby denying that they were at all obliged to the obſervance of them: Or
2 By this terme, their bands, may be intimated to us thoſe Lawes of Chriſt, which Chriſt by the common and ordinary workings of his ſpirit, had wrought in theſe Rulers ſome kind of love to, which moved them to a ſubjection to them; or, by his providence had neceſſitated them ſo to doe, otherwiſe they ſaw they could not proſper in their work; or, that the people of God, Chriſts anointed, by their exhortations, calling upon them, and that formidable aſſiſtance they gave unto them while they ſtood for Chriſt againſt Satan in his Kings, had obliged them to be bound with; ſo that theſe may be truly called their bands, becauſe they are the cords, with which the Lord and his anointed have bound them; of which they cannot be freed, except they break them: yet ſtill they are the Rulers bands, which they take counſell together to break. Therefore
3 The conſideration of the different carriage of theſe Rulers, towards the bands and the cords, will add ſome further ſatisfaction; they will breake their bands, and caſt away their cords; if the bands had no more tye upon them than the cords, the ſame ſlight manner of carriage of theirs towards the cords, would ſerve them alſo to be rid of the bands: But it's far otherwiſe, though they think a bare caſting and putting away, will clear them of the cords; yet, they are ſenſible, the bands cleave ſo cloſe to them, they cannot be rid of them, unleſſe they break them; as Sampſon could not be free from his cords and withes,9 wherewith he was bound untill he had broken them: If they had not ſo obliged themſelves to the Lawes of Chriſt, as that they were bound by them, what need they take counſell to break them; a man needs not ſtand to break a cord to clear himſelfe of it, except he be bound therewith; if onely a proffer be made to bind him with it, he may put it by, and caſt it from him, that is eaſier for him ſo to doe, and will ſerve the turne, as here in the Text they conſult to doe; but if he be once bound with it, nothing but a forcible breaking of it will free him: So that this carriage of theirs, towards the bands and the cords, confirms our Aſſertion.

Yet notwithſtanding this their profeſſed ſubjection to Chriſt, theſe Rulers turne Apoſtates; Satan debauches them, then entring into them, makes them his owne, to finiſh his warfare, to fight for him, though after another manner, in a more ſubtill method then formerly, bringing forth the very maſterpiece of Satans wiſedome, for we ſee here, they take Counſell together, againſt the Lord and his anointed.

2 THEN, when the Rulers take COƲNCELL: Counſell, in diſtinction from, and oppoſition to, the mad rage of the Heathen, and the open and publick boldneſſe of the Kings; theſe two kinds of vaſſals not thriving in their way, Satan runs to his Saintlike Rulers, as to a ſure refuge, his Counſellors; and they take counſell, a ſecret clandeſtin way, as expert Warriours, when great ſhot will not doe, againſt the wall of a City, or Fort, then they ſecretly undermine it, ſuppoſing to prevaile that way: a ſecret way, They will not ſcruple to tranſgreſſe the regular punctillio's of the Law in any caſe, but, from counſell to action preſently, before their counſells may be knowne: Theſe take counſell, which way is beſt to be taken, what the moſt wiſe and prudent courſe may be, to accompliſh their deſigne by; if by any way, by any means or courſe whatſoever, they can have their will, and ſtabliſh themſelves, though it be never ſo wicked and unworthy. If no other way will ſerve, they will become Saints of the higheſt form: in ſhew, Pauls brethren, become all things to all men, that they may gaine ſome, for, they take counſell; and if need be (keeping a ſuitable decorum) ſpeak and act againſt all thoſe, though never ſo excellent in their Generation, that ſtand in the way of their deſignments.

To find out ſome new and neat way, the ſteps of their Predeceſſors they will not exactly follow; no, they have ſeen the folly and weaknes of thoſe: But they ſeek after a curious piece of Art, whereby they may be able to doe that which all the world before them (their great grand-fathers10 the Heathen, and their fore-fathers the prophane Kings of the earth) could not doe, againſt the Lord and his anointed: They take counſell, they have wiſedome (though from below) with them; for the Scripture ſaith, Where there's counſell there's wiſedome: They are the wiſeſt and moſt ſubtill inſtruments ever Satan made uſe of; they are Counſellors, ſuch as God who is wiſedome it ſelfe, thinks it high time for him to ariſe and diſappoint them, leaſt they prevaile againſt his beloved.

3 THEN, when the Rulers take Counſell TOGETHER; when there is a Combination and Confederacy in Counſells between theſe refined Rulers againſt the Lord and his anointed: when they ſhall combine together to make their hands ſtrong, that they may keep their Dominion, maugre all the oppoſition, the Lord and his holy ones make.

4 THEN, when the Rulers take counſell together AGAINST THE LORD AND HIS ANOINTED; that is Chriſt and his followers, his anointed ones with the unction of the ſpirit, that follow him in all his out-goings, againſt the backſlidings and Apoſtacies of theſe Rulers: True, the Apoſtles and Brethren in the fourth of the Acts, expound this of the father, and Chriſt the Son, that the father was this Lord, and Chriſt the anointed of his father; this they ſpake of the gathering together of the Heathen and Jewes againſt Chriſt, when they put him to death; but the father having given all power into his Sons hands, hath made him both Lord and Chriſt, as the ſame Apoſtle ſpeaks in Acts 2.36. The father in recompence for his finiſhing that which he gave him to doe, hath made him Lord, and anointed him above his fellowes; and he aſcending up on high, gave his gifts unto the Sons of men, anointing them according to his promiſe, with the unction of the ſpirit; and let the Prophet David expound his owne meaning, ſaith he in another place, The Lord ſaid unto my Lord, ſit thou on my right hand (which Chriſt applies to himſelfe) ſo that David underſtood Chriſt to be Lord. Againe, Touch not mine anointed, and doe my Prophets no harme; the anointed are his Prophets, and his Prophets are his anointed, and who theſe Prophets are, we may ſee in the Epiſtle to the Corinthians, they are the Members of the Church of Chriſt; ſo that David Expounds his owne meaning, and clearly expreſſes himſelfe, to point out Chriſt and his anointed, in theſe words. Now the reaſon why I terme them the followers of Chriſt in ſome ſpeciall deſigne, is, becauſe if all the Lords Prophets be anointed, then11 much more thoſe, (they have a greater meaſure of the anointing,) who follow the Lamb in his ſometimes rough, uncouth wayes of his providences, who keep cloſe to him when he is doing his ſtrange work, and bringing to paſſe his ſtrange act in the world, when he comes to take the Kingdomes of this world unto himſelfe, whoſe right it is to raigne: And they are with him againſt theſe Rulers, is ſtrongly imply'd, in that theſe Rulers are ſo cloſe in conſultation, and ſo fully bent againſt them; for, we cannot conceive, that theſe wiſe men would irritate any againſt them without a cauſe, but on the other hand, they wil foſter all that will come under their wing, and take protection from them; and truly, it's not a ſmall portion of this anointing will deliver them from the intanglements of theſe Rulers; for they are Saints as to us (or at leaſt to thoſe who have not a very narrow and quick inſpection into the ſtate of the times) the faireſt outſide ever Satan had; And without doubt many of the people of the Lord may be taken and deceived with them: Some good thing they will doe (or they'le prove but fooliſh Counſellors) they will goe as far to meet a diſſenting Brother, as it's poſſible for them, and not endanger their Dominion. If Satan cannot uphold his Dragon, he will be content with his Beaſt; but if he cannot keep up his Beaſt in any place, he will be ſatisfied with his Image; yea, rather than give out, the bare number of his name ſhall pleaſe him: So that many precious ſoules may be deluded for a time, if they take not great heed, otherwiſe that voyce would be needleſſe, Come out of her my people, leaſt ye be partakers of her ſins, and ſo of her plagues.

5 THEN, when they Take counſell together, to BREAK THEIR BANDS ASƲNDER, AND TO CAST AWAY THEIR CORDS FROM THEM. The conteſt goes high, by this time it's come to particulars: Before, it was but in generalls; and it's about no ſmall or triviall buſineſſe, but who ſhall have the Authority and power; The diſpute is about the Kingdome (that is clear from the whole Pſalme; ſaith God, Yet have I ſet my King upon my holy hill of Sion: And the Decree is wholly concerning Chriſts Kingdome over the world) about the Authority and Legiſlative power; Chriſt and his anointed ſay, the father hath given them authority to bind Kings with chaines, and Nobles with fetters of iron; to bind the Rulers with his Lawes, as with a cord; and theſe Rulers take counſell together to break their bands aſunder, and caſt their cords from them. We have already given our ſence what theſe bands are.

Theſe Rulers take counſell to BREAK THEM ASƲNDER.12 ſurely they had need of a greater than Sampſons ſtrength, that would break the bands of God aſunder; but theſe think to doe it by ſlights and wiles, they take counſell: They would breake their bands, although they be bound by the ſtrongeſt Oathes and Obligations, the largeſt Vowes and Declarations, the greateſt proteſtations and profeſſions, yet they muſt be broken rather than the Lord and his anointed ſhall have their due, and their right.

And to CAST AWAY THEIR CORDS; what though theſe cords be the moſt righteous, holy and wholeſome Lawes of the great Jehovah, (that will bleſſe thoſe with the greateſt happineſſe, that live in unfeigned obedience to them) that the Lord and his anointed would impoſe on them for their owne good and ſalvation; they will none of them, but take counſell to caſt them away, ſcorning and deriding them as a burden too heavy for man to bear, a yoke not fit for the neck of ſuch a free Creature as man is: Breake their bands, and caſt away their cords, that they may have no power over them, that they may be their ſubjects, and not their Lords, that they may not intrench upon their Dominion, nor deprive them of their worldly enjoyments.

6 THEN, when they TAKE COƲNCELL: Before they proceed to act; when upon conſultation they are ready to goe forth in all their might, crying, LET ƲS breake their bands, &c. Then God will ariſe and ſhew himſelfe, he will not ſuffer them to act their counſels leaſt they prevaile, but while they are in counſell, he will take them to task, and let them find he can in wrath tumble them into thoſe pits and ſnares they have digged for others.

7 THEN, when the Kings of the earth ſet themſelves, and the Rulers take counſell together againſt the Lord and his anointed. The order of the words, in that the Holy Ghoſt brings in the Kings ſetting themſelves, and the Rulers taking counſell together, before he tells us againſt whom; ſeems to me to be of ſufficient force to perſwade us, that here is a hint given us by the Holy Ghoſt, of another confederacy, that there ſhall be ſome agreement between the (remaining) Kings of the earth (or at leaſt ſome of them) and theſe Rulers, againſt the Lord and his anointed; and then will God ariſe, bear with them no longer, but ſpeak to them in his wrath.

Laſtly, THEN, when their Counſells ſhall be guilty of ſuch a degree of Apoſtacy, as moves God to laugh at them; when they ſet at naught the counſell and reproof of God (which ſurely is contain'd in13 thoſe bands and cords they reject) then, will God deale with them in that dreadfull manner mentioned, Prov. 1.24 — ult. Becauſe I have called, and ye refuſed, I have ſtretched out my hand, and no man regardded: But ye have ſet at nought all my counſell, and would none of my reproof, I alſo will laugh at your calamity, I will mock when your feare cometh. When your feare cometh as deſolation, and your deſtruction cometh as a whirlewind; when diſtreſſe and anguiſh cometh upon you; Then ſhall they call upon me, but I will not anſwer; they ſhall ſeeke me early, but they ſhall not find me: For that they hated knowledge, and did not chuſe the feare of the Lord; they would none of my counſell, they deſpiſed all my reproofe. Therefore ſhall they eate of the fruit of their owne way, and be filled with their owne deviſes; for the turning away of the ſimple ſhall ſlay them, and the proſperity of fooles ſhall deſtroy them.

And when the abomination of their counſells come to that height, that God ſhall have them in deriſion, which is ſomewhat more then to laugh; It may poſſibly be, that a man may laugh at one (and that in anger too) whom he yet loves; but to laugh with deriſion, argues perfect hatred: When their counſells and doings againſt the Lord, thus provoke the eyes of his glory, THEN, ſhall be ſpeake to them in his wrath, and vex them in his ſore diſpleaſure.

And if we would know when God will thus laugh at them, and have them in deriſion; The anſwer is plaine in the Text, he will doe it, upon their taking counſel to break their bands aſunder, and to caſt away their cords from them: when the cry is, Let us breake their bands aſunder, and caſt away their cords from us: He that ſitteth in the heavens ſhall laugh; the Lord ſhall have them in deriſion.

Thus we ſee what a multitude of plaine Characters the Holy Ghoſt hath given of that time wherein God will come upon the world, and doe ſuch great things for his Son (who he hath made Lord, and ſet at his right hand) and his anointed ones: When we ſee theſe Characters written on the foreheads of the high ones of the earth, then we may ſafely ſay without haeſitation, That God will ſuddenly come in wrath and fury, take their Dominion away, and give it to that rejected corner ſtone, whoſe right it is to raigne.

Let us now make a ſtand, and by a ſerious review, ſee what may be obſerved as a beneficiall Leſſon for us to learne.

1 That in theſe latter diſpenſations, men may fill up the meaſure of their iniquity, and bring judgement upon their Generation, by a bare taking counſell againſt the Lord and his anointed. When the Rulers take14 counſell together, then, God will ſpeake unto them in wrath.

2 How Great matter of Comfort is it to the people of God, the followers of the Lamb, that their father is ſo far from ſuffering their enemies to prevaile againſt them in theſe laſt dayes, that All that ever they can doe cannot prevaile to breake one band aſunder, (that is, ſo, as to free themſelves from it, to ſettle themſelves upon another foundation) but while they are taking counſell together, God comes and gives them the rout, let's them heare his mighty voyce in wrath, that they run to the holes of the rock, and cry to the mountaines and to the hills to hide them from the tempeſt of his fury: He will take the crafty in their owne ſnares, though they take counſell to draw the Lords people into their ſnares, and to throw them into the pits they have digged; yet, ſhall they not be able to bring it to paſſe, but they themſelves ſhall be taken with, and fall into them; then the ſcourge ſhall teach them Nebuchadnezzar's leſſon, That the moſt high rules in the Kingdomes of men: In former times, his long-ſufferance was much, he lets them goe on to rage and madneſſe, to open and bold (yea, and prevalent) acting, ſetting themſelves againſt them; but now, his patience will waite no longer, he will deale with them, before they are well warme in their counſells; He will cut the worke ſhort in righteouſneſſe, becauſe a ſhort worke will the Lord make upon the earth; thoſe dayes ſhall be ſhortned for the Elect's ſake.

3 What a darke and diſtracting day, is this day? When ſuch men as theſe Rulers have appear'd to be, having followed the Lamb ſo far, to the cutting off ſome of the Kings of the earth, and proclaiming the Lord to be King, made his cords (his Lawes) to become their bands, binding themſelves with them (as hath been open'd at large) when ſuch men ſhall now turne head, and deale ſubtilly with the Lord and his anointed, taking counſell againſt them: What a darke day of Apoſtacy is this day? The Dragon is able to caſt downe a third part of the Stars to the earth; and when the Stars fall from heaven, what bitterneſſe will betide the Children of men? Without queſtion theſe Rulers by their malevolent influence, will throw downe many who have been as ſhining lights, to the loſſe of their glorious profeſſion.

How great will be the diſtracting darkneſſe of this day? When the cunning of theſe Counſellors (working underboard) not ſhewing openly their intentions, ſhall amuſe men, that the moſt ſharp-ſighted obſerver, can ſcarcely diſcerne the temper of the times, ſo, as to demonſtrate the truth of his obſervation to the underſtanding of others, (for15 we muſt remember that Satan now is at his laſt game, though men refuſe to worſhip the Beaſt, and to receive his mark, yet if they keep but within the number of his name, he will eſteem them as his good ſubjects, and be therewith content.) Here are Devils in the ſhape of Saints, carrying things in ſuch a poſture, as that almoſt all men are in a maze, not knowing what to dream the iſſue of things will be; ſurely, this day may truly be called neither day nor night, neither Satans night of darkneſſe, nor Gods day of light, in which men not having light enough to ſee clearly, nor wiſedome enough to light up their Candles, goe poreing in the dark, ready to ſtumble at every ſtraw of infirmity they meet with in the ſincere hearts of the times, in the mean while hazard a choaking, ſwallowing downe the Camels of State abominations; yet, notwithſtanding all this, God hath promiſed that at evening time it ſhall be light.

What a diſtracting day of diviſion is this, among Gods own people? When ſome good ſoules exerciſing their charity ſhall conſider the Rulers former good actions, and plead them, with their apprehenſions of their preſent good intentions in what they doe, to thoſe, who being of a quicker inſight into the ſtate of buſineſſes, ſhall diſcover and aſſert their Apoſtacies, to perſwade them into a favourable conſtruction of their proceedings; and when on the other ſide, thoſe, who retaining their ſincerity in the life of it, being enlightened by the ſpirit of God in the worke of the day, both as to the work God would have done, and the counter-workings of the evill one, ſhall cry out amaine againſt thoſe abominations, that God may not be without witneſſe to the vindication of his honour, which men would lay in the duſt: what inward fends and heart-burnings? What breach of all Goſpel rules, will be the ſad fruit of this diſmall day? Let none ſay theſe things are far fetcht, and have no connexion with the Text, if men will ſeriouſly with unbiaſſed judgements weight the ground-work, I conceive they cannot but ſee theſe things a neceſſary deduction from the premiſes.

4 The great faithfullneſſe and love of God to his Son Jeſus Chriſt his anointed one, that although out of his long-ſuffering he bore long with men, in their actings againſt his Son in the conteſt concerning his Prieſtly and Propheticall Office (though then at his appointed time he met with them to their confuſion) yet, when it comes to the matter of his Kingdome, which the father is ſo ſtrongly engaged to give him, and wherein his honour and glory is ſo abundantly concerned, THEN, will he waite no longer, but even while they are taking counſell, while16 they are but thinking of it, while they are conſulting the wiſeſt and moſt feaſible way to bring to paſſe their purpoſes; it ſo enrages the eyes of his glory to behold it, that he will not ſuffer them to break ſo much as a piece of a band, but he will make bare his arme, and ſpeak to them in wrath, by the mighty working of his power; The Lord will breake the ſtaffe of the wicked, and the Scepter of the Rulers.

5 It's worthy our obſervation, That thoſe who bring up the reare of the enemies of the Lord and his anointed, are Counſellors. Or if you will thus, That the laſt (and ſo the moſt ſubtill refined) deſigne of Satan againſt the Lord and his anointed, is managed by A COƲNCILL. They take counſell together; ſuch, as having the example of all the feates of policy former times have brought forth, and the advantage of that patterne of prudence and wiſedome, the old ſubtill Serpent hath been drawing from the beginning of the world to this day, ſhall be ſo crafty and wylie, as that God by that ſhall be engaged to rouſe up himſelfe in his might, leaſt they prevaile; The Rulers of the world taking counſell, become wiſe againſt the Lord and his anointed; Their exceſſe in humane wiſedome and policy, engages God to ſhew forth the ſuper-excellency of his Divine wiſedome, being above them in that wherein they deale proudly.

6 Although the fins of theſe Rulers be not ſo groſly prophane as their predeceſſors, but their thred is of a finer ſpin; yet, they are guilty of ſuch aggravations as the Lord Jeſus cannot brooke: They provoke him (him who is the onely Mediator for ſinners) that he will not ſpeak one word to his father on their behalfe; Though God come with fury in his face, asking the reaſon of their doings, why is it ſo? and his wrath wax hot againſt them, we ſee our Lord Jeſus appears not, pleads not a ſillable for them, we read not a word of his interceſſion in this place: Formerly notwithſtanding their ſins were more groſſe, and far greater in themſelves, to the ſlaying the Lord of glory, he prayes, Father forgive them, for they know not, what they doe; and the Martyrs (as Stephen did) could beg on behalfe of their murderers, Lord lay not this ſin to their charge: But now men are become wiſe, knowing ſinners againſt his glory, Hypocrites, be hath not a word to ſpeak for them, all that he will doe is to declare the Decree [I will declare the Decree] to the world and them, if they will hear, well, but if not, they ſhall feele his wrath, and periſh from the way.

7 That when the world and its Rulers come to this manner and meaſure of ſin, they are excluded the interceſſion of Chriſt, (he prayes17 not for them, neither is it the fathers mind he ſhould; when God puts him upon asking, it's not any thing for them, but their poſſeſſions and uſurpations for himſelfe, and a rod of iron to puniſh and deſtroy them) and ſo the prayers of the Saints. We ought not to pray for them, and for that, for whom and for which Chriſt prayed not; his interceſſion ought to be the patterne of our prayers; otherwiſe our petitions are not acceptable, for, in his beloved he accepts us. It hath been ſeverall times at this paſſe with the world, Pray not thou for this people, neither lift up cry nor prayer for them, neither make interceſſion to me, for I will not hear thee. God loves not to hear his people make ſuch requeſts, he hath no mind to grant; Though Moſes and Samuel ſtood before me, yet my mind could not be towards this people; caſt them out of my ſight, and let them goe forth. Though theſe three men, Noah, Daniel, and Job were in it, they ſhould deliver but their owne ſoules by their righteouſneſſe, ſaith the Lord God. And now it's come into the ſame predicament againe; the world hath run its round, and is gotten into a like poſture it was in when a flood of wrath overwhelmed it: What a ſad condition is this world now in? It's tottering and there's none to underprop it; it's ſinking and there's none to uphold it; The wrath of God is hovering over it, ready to fall upon it, and there's none to plead, to undertake for it; Surely the world is beholding to the interceſſion of Chriſt for its ſtanding, and now that ceaſes, the foundations thereof are out of courſe, and it's falling: The day of the Lord is coming upon it as a Theef in the night, wherein the Heavens ſhall flee away as a ſcrowle, the Elements ſhall melt with fervent heat, and the earth with the workes therein ſhall be burnt up.

The ſecond part of our work is, To ſearch into the worke to be done in this remarkable time: Here is the work of the father, and of the Son.

1 The work of the father, which is two-fold, A worke of wrath to his enemies; which is amplified by a double expreſſion, ſpeaking in wrath, and vexing them in his ſore diſpleaſure: And ſecondly, A work of love and faithfullneſſe to his Son.

Then ſhall he ſpeake unto them in his wrath. God ſpeaks to men in divers manners, by the voyce of his providences, the voyce of his mercies, the voyce of his rod, and the voyce of his judgements; and when God ſpeaks by all in wrath, his providences blinding their eyes, his mercies hardening their hearts, his rod driving them from him, and (as the fruit of the former) his judgements ceaſe upon them; here's a18 dreadfull day of wrath indeed, now God ſpeaks to them in wrath: But his hath ſpeciall relation to the voyce of his ward; for, what doth he peak to them in wrath? The Text tells us, Yet have I ſet my King upon my holy hill of Syon; the Goſpel of the Kingdome: And that muſt needs be a day of wrath and terrors indeed, when that word which was wont to be a word of ſalvation, a word of love and good will, ſhall now be a word of wrath, in wrath. O ſad!

God ſpeaks his word in wrath to a people.

1 When it hath contrary effects upon them; a ſavour of death unto death, inſtead of a ſavour of life unto life: As in Iſa. 6.9, 10, 11, 12. This Evangelicall Prophet Eſay, muſt make the hearts of this people fat, their eares heavy, and ſhut their eyes; and that by ſpeaking ſuch gracious words unto them as he doth throughout his whole Propheſie: Certainly, this is none other but the wrath of God upon a wanton and backſliding people.

2 When God layes ſtumbling-blocks before a people, that they receive not nor hearken to the word, but ſtumble and fall upon it, and periſh, according to that in Jer. 6.21. Therefore thus ſaith the Lord, behold, I will lay ſtumbling-blocks before this people, and the fathers and the ſons together ſhall fall upon them: The neighbour and his friend ſhall periſh. This alſo is none other but the wrath of God upon a ſtubborne rebellious people: They had ſaid they would not heare, and ſaith God let it be ſo, they ſhall not heare; he throwes ſtumbling-blocks in their way, leaſt they ſhould follow the voyce of his word, and he ſhould bleſſe them: Yet theſe ſtumbling-blocks are not ſuch, as in the leaſt extenuate or leſſen their iniquity, by giving them good and right ground to plead a neceſſity for their doings, but ſuch, as men make to themſelves: True, God layes ſtumbling-blocks before them, yet it's themſelves that make thoſe ſo to them; they are not ſo to a ſanctified heart, (he, by the wing of faith can fly over them) but to an earthy lump of clay, whoſe eye is fixed upon no higher than a carnall and worldly glory: As

1 Gods making uſe of obſcure mean fooliſh inſtruments (in the worlds eye) to publiſh his word and Decree to the world: He hath choſen the fooliſh things of the world to confound the wiſe, the weake to confound thoſe which are mighty, and the baſe and deſpiſed things of the world, and things that are not, to bring to nought things that are, that no fleſh ſhould glory in his preſence. This hath been his courſe all along ſince the world began, none muſt deliver his people from a devouring19 famine, but a deſpiſed Joſeph; The Meſſage of rebuke and threatning judgement to a Prince in Iſrael (good old Ely) muſt be ſent by Samuel a weak Child, unskilfull in the word of Propheſie: And as if none of the Princes and Royall blood could be moulded after Gods owne heart, he muſt take David from the ſheepfold, and make him (a mean ſhepheard) Governour over and a deliverer of his choſen people; And who are his Heralds to proclaime the Goſpel of the Kingdome, but a company of poore deſpicable Fiſhermen? He leaves the wiſe and learned Rabbies, Scribes, and holy Phariſees of the times, and chooſeth the fooles of the world, makes them prevalent to pull downe Principalities, powers, and ſtrong holds, and they ſhall one day prevaile to the trampling their enemies under their feet as the mire in the ſtreets. Thus, out of the mouths of Babes and ſucklings, he ordaining ſtrength, perfecting his praiſe, the ſpirituall man can diſcerne the glory of it, his heart will admire and adore it; But the men of this world, they take offence, ſtumble and fall to the periſhing of their ſoules: What! will God forſake our wiſe and holy men, that excell in moſt excellent virtues, and ſpeak by ſuch Idiots, raſh fooles, vainebablers, and mad men as they are? No, they cannot, they will not believe it: If Peter and his brethren be filled with the holy Ghoſt, they are drunken: If Paul ſpeak of the true God, he is a vaine-babler: and reaſon of Temperance and Judgement to come, much learning hath made him mad; This is the ſence and judgement of the world.
2 The infirmities of his Meſſengers; their not walking up fully to their profeſſion of the glorious Goſpel, nor ſo exactly as they ought by the line of the word of truth in their mouth: Now, the men of this world drawing the line of their judgement from a wrong point, they think thoſe mens Principles nought, and hypocrittically rotten, the word of truth in their mouth an errour, a deluſion, a lye, not remembring the beſt of men muſt have their graines of allowance: Here, they take offence, ſtumble, and fall, riſing up with their backs towards the truth: This God permits in judgement and wrath to the world, that they may ſtumble, and fall, and periſh.
3 The manner of delivering the word of truth in this day of wrath, is a great ſtumbling-block to the world: God ſpeaks to them in wrath, he was wont to ſpeak in love, the Goſpel was glad Tidings; but now the word, is a word of wrath, threatning judgement and deſtruction to the world for their wicked Apoſtacies and rebellions againſt the Lord and his anointed; O ſay they, this is no Goſpel ſpirit, but a ſpirit of20 deluſion; although, it's but the ſame Dialect the Holy Ghoſt uſeth throughout the Revelation againſt ſpiritual Babylon (Antichriſt:) At this they ſtumble, and caſt the word of life far from them, thinking they have good ground ſo to doe.
4 The Apoſtacy of falſe Brethren from the truth; this is a great ſtumbling-block to the world, by this the world blindly judgeth, that the way of the truth is but a meer phanſie, and hath not that real good in it the world hath, otherwiſe theſe men would not change their ſtation, they cannot think they would take worſe for better, thus they ſtumble, and fall, and periſh: This is alſo the judgement of God upon the world.
5 The ſpirituality of the truth; At this alſo the men of the world ſtumble, being blind and not apprehending the truth aright, put ſtrange gloſſes upon it, and draw unworthy and uncouth concluſions from it, repreſenting it (Satan helping them) to themſelves and others in a monſtrous ſhape, at which they ſtumble, and fall, and periſh: As thoſe men did, John 6. when Chriſt had been treating of that great and ſpiritual Myſtery, of union with him, it is ſaid, ver. 66. From that time many of his Diſciples went back, and walked no more with him.

And vex them (or trouble them, as it is in the margent) in his ſore diſpleaſure. When God ſpeaks in wrath, ſurely it cannot but bring great trouble to men: When God ſpake in wrath to Saul, that he had rejected him, and given the Kingdome to a neighbour of his better then he, how did it vex and trouble his ſoule? What feare ceized on him? How did it torment him, when he perceived the Lord being departed from him was with David? Oh, ſaith he to his Son, Thou Son of a perverſe woman, doe I not know thou haſt choſen the Son of Jeſſe to thine owne confuſion, for as long as the Son of Jeſſe liveth upon the ground, thou ſhalt not be eſtabliſhed, nor thy Kingdome. How was that moſt excellent King Solomon troubled, when God ſpake in wrath, that he had given the greateſt part of his Kingdome to another? And what trouble and vexation of ſpirit did it bring to all the Kings of Judah, and Iſrael, when at any time God ſpake unto them in his wrath, concerning the matters of their Kingdome? The whole Hiſtory of the Kings make it evident.

And vex them in his ſore diſpleaſure. That muſt needs be a dreadfull and terrible trouble, great anxiety of ſpirit, that comes from the ſore diſpleaſure of the great God: If we can imagine any trouble and vexation to be greater and more deadly then another, that muſt needs21 be it: Vex them in his ſore diſpleaſure; O dreadfull! what horrors! what gaſtly terrours of death, will encompaſſe men about in that day? If they turne to the left hand; to their Ciſternes they have hewne out to themſelves, behold, they are broken, and hold no water; If to the props they thought to have upheld themſelves with, behold, they are rotten, and will not bear them up; and if to the arm of fleſh, the ſtrength of Aegypt, they truſted to, behold, it's a broken reed, and pierceth their hands: If to the right hand, from whence they are fallen; behold, nothing but the frowning brow of a wrathfull God, and the fiery ſpirit of an enraged people; whoſe heart burneth with the zeale of God, for the honour and glory of their God: What killing diſappointments are here? What no hope? Alas, alas, very little, or none at all: What is the (feared) fruit this brings forth? Why, they repent not, but blaſpheme the God of Heaven.

Queſt. But what is this that God ſpeaks to them that thus troubles them?

Anſw. The Anſwer you will find in the Text, Yet have I ſet my King upon my holy hill of Sion; It's the word of the Kingdome; that God will take their Crownes from off their heads, and ſet them on the head of Chriſt: How was Herod troubled, and all Jeruſalem with him, when he heard but a where is he that is borne King of the Jewes? How greatly did the tidings of a rightfull King trouble him? His conſcience flyes in his face, and ſtings him, his jealouſie and feare of looſing what he had ſurreptitiouſly gotten, rent his heart with a thouſand anxieties, which vented themſelves in unheard of cruelties againſt poore Innocents: And the Stories of the Martyrs tell us, that ſome Emperors after the example of Herod, have been ſo troubled with the fear of, (and jealous of) King Jeſus his robbing them of their Thrones, they have ſought the deſtruction of the whole lineage of David: And at this day, what a dreadfull troubleſome ſtory is it to the Kings and Rulers of the earth, to heare the doctrine of the Kingdome of Chriſt is aſſerted and preached to the people? How jealous and full of wrath are they! How doth it trouble them!

Queſt. Why ſhould men be troubled and vexed at this word?

Anſw. Truly there's ſome reaſon why the men of the world ſhould be troubled.

1 Becauſe the word is ſpoken, as that which God hath already done; I HAVE ſet my King upon my holy hill of Sion: I have done it, ſaith God, and the ſubſequent is eaſily drawne; you muſt ſubmit to him, or22 you periſh: If the doctrine were this, That Chriſt ſhould have a Kingdome many hundred yeares to come, the people of God might preach it while their lungs laſted, and meet with no oppoſition from the men of the world, let them alone till that day, think they; but when the word comes ſo neere them, as to ſay, now is the time, God hath already done it, the time of performance is come; This galls them, rubs on the ſore too hard, and troubles them.
2 Becauſe this Doctrine is preacht in oppoſition to them: YET have I ſet my King upon my holy hill of Sion: YET, though you have taken counſell againſt the Lord and his anointed, to break their bands aſunder, and caſt away their cords; to keep them at a low and under rate, as Pharoah did, that they may be your ſubjects and ſervants, and never be able to become your Lords: Yet ſaith God, I will ſpeak to you in wrath, and trouble you with this, I have ſet my King upon my holy hill of Sion: I will doe it, you ſhall know and find that I am above you in that wherein you are ſo ſubtilly wiſe; in ſpite of you he ſhall be King, and raigne, it's his right, and he ſhall have it; I have promiſed him, and I will give the Kingdome to him, maugre all your envy and malice; I would not ſuffer the Heathen to keep the Kingdome from him; and have brought downe to the duſt thoſe Kings of the earth you have ſlaine, for their attempts againſt him; and ſhall you proſper in your Apoſtacies and rebellions againſt him? I would not bear with their ſuperſtition, and ſhall I now connive at your hypocriſies? Shall I ſuffer and permit you to keep the Kingdome from him, and to interrupt the performance of my Promiſes? No: know, I ſpeak it to you in my wrath, Yet have I ſet my King upon my holy hill of Sion.
3 Becauſe it will deſtroy all their Idols, deprive them of all their dear enjoyments; their powers, with their pomp and glory, to which their heart cleaves ſo cloſe, this ſword of Chriſts mouth will ſmite them all; their Idols of gold, and their Idols of ſilver, and their Idols of honour, &c. all theſe will it conſume: And their Kingdomes muſt become the Kg domes of the Lords Chriſt, and all their Dominion, and the greatneſſe (the glory of it) ſhall be given to the Saints of the moſt high, thoſe whom they have trampled upon, and to whom they have been ſo barbarouſly ungratefull: Theſe things trouble and vex theſe Rulers, that they gnaw their tongues for anguiſh and paine.

And ſurely this is a day of great wrath indeed; as when two Kings, and both ſtrong, are ſtriving for a Crowne, it's likely to be a day of23 great wrath, a bloody day: So, this day, for behold, what a feaſt will God make on this day, For the Fowles that flye in the midſt of heaven, the fleſh of Kings, the fleſh of Captaines and mighty men, the fleſh of Horſes, and of them that ſit on them, the fleſh of all men, both free and bond, both ſmall and great.

We may conclude from theſe things:

1 It's not unſuitable to a Goſpel ſpirit, to denounce the wrath of God againſt Rulers, for their Apoſtacies and abhominable hypocriſies; yea, and to deale particularly with them, laying the finger on the ſore, pointing out the Abominations by name, denouncing the vengeance of God upon them: For, we ſee here how particularly God characteriſeth theſe Rulers, laying open all their abominations, ſpeaking to them in wrath: And ſurely this alſo (as the reſt of the Scripture) is written for our inſtruction.
2 It's no wonder that the Rulers of the world are troubled at, and moved againſt the Goſpel of the Kingdome, for here God ſaith, He will ſpeak it to them in wrath, and vex them with it in his ſore diſpleaſure.
3 It's not ſo much the infirmities of the Saints accompanying the delivery of their meſſage to the world, or any other circumſtance about it, that troubles and vexes the Rulers, (let them pretend what they will) as the doctrine it ſelfe, when it's rightly aſſerted, and thorowly opened, as that which is at hand, and ought to be ſubmitted to without delay. O! how doth it trouble and vex them to heare of the coming of King Jeſus, to depoſe them (of their uſurpations) and take the Kingdome to himſelfe? If it troubled Herod, and all Jeruſalem with him, when they heard of this Kings firſt coming meek and lowly; how then think we, will it not much more trouble the Kings and Rulers of the earth to hear of his ſecond coming in power, and the glory of his Sion? It cannot be otherwiſe, for God ſaith he will trouble and vex them with an, I have ſet my King upon my holy hill of Sion.
4 When the Rulers come to this height of ungratefull wickedneſſe, to take counſell againſt the Lord and his anointed, to break their bands aſunder, and caſt away their cords from them, THEN is the time of Gdos wrath come to that Generation; he will ſpeake to them in wrath, and vex them in his ſore diſpleaſure.
5 That before ſuch time as God enters into judgement with the reſt of the Kings of the earth, and that Whore (myſtery Babylon the great) whom they uphold, God Judges theſe Rulers; he ſpeaks to them in24 wrath, to them in particular, to them that Take counſell againſt the Lord and his anointed.

For the Lord ſhall riſe up as in mount Perazim, he ſhall be wroth as in the Valley of Gibeon, that he may doe his worke, his ſtrange worke; and bring to paſſe his act, his ſtrange act: Awake, awake, put on ſtrength, O arme of the Lord, awake as in the ancient dayes, in the Generations of old.

2 Here's the work of Gods love and faithfulneſſe to his Son, in theſe words, Yet have I ſet my King upon Sion the hill of my holineſſe: as it is in the margent of the Bible. YET have I, &c. As if God had ſaid, Notwithſtanding your taking counſell againſt him and his anointed, and that you have ſo far proceeded (managing your buſineſſe ſo wiſely, to the very heighth and depth of wiſedome) as to make your ſelves formidable in your owne eyes, thinking you have gotten ſtrength and power ſufficient to put your counſels in practice, crying, Let us breake their bands aſunder, and caſt away their cords from us; yet have I ſet my King upon Sion, the hill of my holineſſe: Though you take counſell againſt him, to make the way to his Kingdome as thorny, difficult, and perillous as you can; though you be ſo ungratefull, and unfaithfull to forſake and take counſell againſt him and his, yet will not I be ſo to my beloved Son, YET have I ſet my King upon Sion the hill of my holineſſe.

Yet have I ſet MY KING: Though theſe Rulers will not make him a King, yet God will; My King, though they reject him, would breake his bands, and caſt away his cords, that he might not raigne over them, yet God hath made him a King, and given him a Kingdome: He it is, who muſt goe forth conquering and to conquer, deſtroying all his enemies, breaking them to pieces like a Potters veſſel; plucking up every plant that his father hath not planted, throwing downe all thoſe ſuperſtructures that are not of his owne building, creating new Heavens and a new Earth, A New Creation, making it a ſuitable purchaſe to the unvaluable price of his blood, clothing it with his glory, that it may be a fit preſent for his father at the appointed time.

Yet have I ſet my King upon SION; That is, the Church of Chriſt, by Sion is meant the Church throughout the whole Scripture; that I ſuppoſe is granted by all, therefore I need not enlarge upon it.

Yet have I ſet my King upon Sion the HILL of my holineſſe. Why a hill? A hill is a place of great advantage, on which, if an Army be encamped,25 it may be an impoſſible thing for the enemy to diſlodge them: So, God here ſets his King upon his Hill (his Church) a place of ſuch advantage, that God doth (if I may ſo expreſſe it) even vaunt it over theſe Rulers, that he hath (notwithſtanding their oppoſitions, policies, ſtratagems, and wiſedome) ſet his King upon his hill, where he is a naile faſtened in a ſure place, on which all the veſſels may hang ſecure and ſafe; ſuch a place, as his being fixt there, fruſtrates all their deſignes, undoes all their contrivements, and brings to naught all their Counſells; it implies ſo much to me, for, it is as if God had ſaid, notwithſtanding you have ſteered a contrary courſe, and taken counſell how to make your ſelves ſtrong, to break my Sons bands and cords, and have prevailed very far, that you are even ready to put your counſells in execution, crying out amaine for action, LET ƲS; notwithſtanding all this, Yet have I ſet my King upon Sion the hill of my holineſſe: I have done it, and there he is, and now what can you doe? It's impoſſible for you to diſlodge him, for my hill is ſtrong, Its terrible as an Army with banners: Why a hill? if a man be upon a hill, he may ſee all round about him; ſo here, God ſets his King upon his hill, that he may from thence take a view of all the motions and contrivements, plots and deſignes of his enemies. When the Son is ſeated on this hill, thoſe Counſels againſt him and his, which were ſecret and hidden, in the dark before, (onely the Eagles of the Age, a penetrating eye, could perceive them) are now made manifeſt, and laid open to the view of all, to the ſhame and confuſion of theſe Rulers.

Againe, when a man is ſet on a hill, he may be ſeen and heard of all, as Jotham was by the men of Shechem: So here, God hath ſet his King upon his hill, that his glory may be perſpicuous to the whole world, and the publication of his Decrees may be heard farre and neare, that, though when the voyce of the Trumpet ſounds ſhrill, and waxes louder and louder, the people may tremble for fear, yet, the Moſes's and Joſhuah's may have mountaine diſcoveries of the glory of God, having fellowſhip with the father and the Son, as with a familiar friend.

The hill of my HOLINESSE: The Kings ſeat is a hill of holineſſe, yea, the hill of Gods holineſſe: But why a hill of holineſſe? why, nothing leſſe then holineſſe is a fit qualification for the ſeat of Chriſt; It's not the great names of men, Presbyterians, Independents, Anabaptiſts, Seekers, Non-church-men, above Ordinances; or Chancellors and Vice-Chancellors of Univerſities, Deanes, Maſters and Fellowes of Colledges, Tryers, Parſons and Vicars of Pariſhes, that qualifie men26 for the work of Chriſt in this day; no, 'tis onely true holineſſe, the holineſſe (the Image) of God, that onely makes a man a fit ſeat for Chriſt to raigne in, and of which ſoever of the firſt ſort of names of men, they are that have this qualification [holineſſe] they are as ſo many ſands or pieces of this hill of holineſſe, and out of all theſe God will draw his holy ones, and they ſhall become the hill of his holineſſe, and he will ſet his Son there, and he ſhall be their glorious King. The holineſſe of this hill is the ſtrength of it, were it not a holy hill, it might be overcome by the aſſaults and underminings of the enemy. It was the Image of God (which holineſſe is) on Adam in the ſtate of Innocency, that made him a rightfull King over the world, and ſtruck ſuch an awe and dread of him into all the Creatures, keeping them under his obedience, but when he loſt that, he loſt all; ſo, it's the holineſſe of the Church of Chriſt, this ſeat of the King, that makes it an Impregnable Fort againſt her Kings Enemies.

And why MY HOLINESSE, the holineſſe of God? All other holineſſe is nothing, mans righteouſneſſe is but droſſe and dung, baſe mettall; but that which is Gods holineſſe, the holineſſe of God imputed to us through Chriſt, the Image of that Imprinted on us by the mighty working of the ſpirit of Chriſt, is that which the gates of hell ſhall not, nor cannot prevaile againſt.

And MY HOLINESSE; the holineſſe of God is a perfect holineſſe, and be ye perfect as your heavenly father is perfect. It's not to be holy in part, but to be wholly holy, all over ſanctified; to be holy, ſo, as to be ſet againſt every wickedneſſe, to allow of, or wink at none: It's neceſſary this hill ſhould be cloathed with the perfect holineſſe of God, otherwiſe it would be as tender towards the wickedneſſes of men, as moſt profeſſors are at this day, and ſo, not be wholly ſet againſt all wickedneſſes, let them be in what men ſoever, Rulers or people (though cover'd over with never ſo curious a covering) Chriſt their King is, and they muſt be ſo, otherwiſe they are no ſeat for him; I have ſet my King on the hill of my holineſſe.

I have SET my King, &c. Set him, in a poſture becoming a King; ſet him, as in a ſeat of Judicature, there ſhall he ſit and judge his enemies; out of this hill the Angels come to poure out the Vials of the wrath of God upon the world: Set him, as in Majeſty and glory, above the Kings and Rulers of the earth, that have ſet themſelves, and taken counſell againſt him and his anointed; here he ſhall ſit and behold the wonderfull things the love of the father will doe for his glory and honour.

And I have ſet my King; it's God that ſets Chriſt on Syon; I have done it, ſaith God; you thought (and took counſell) to deale wiſely againſt my Son, but I have dealt more wiſely for him, then you could againſt him; you ſeek to hide your counſells from me, and my counſell is hid from yon; you goe in contrary wayes to me, and I ſteer a courſe beyond and contrary to your expectations, and before you are aware bring my purpoſes to paſſe upon you, I have ſet my King on Sion. God doth this for his Son, in ſome eminent way, whereby it appears he doth it, and none elſe; that his Son is engaged to him for his exaltation: There's ſome remarkable unwonted circumſtance accompanies this action, making it eminently evident, to be the work of the finger of God onely; that it's not man, but God himſelfe hath done this; I have done it, ſaith God. Upon this, this hill of God is ſo conſolidated and ſtrengthened, as that Chriſt from hence declares the Decree; hence, the Trumpet ſounds, and all that will not hearken to the voyce thereof, are in great danger of periſhing.

We ſee here what God doth for his beloved, in the midſt of the oppoſitions and contradictions of men, He ſets him upon Sion the hill of his holineſſe.

Let us hence Obſerve.

1 In this day of his wrath, God will give the Kingdomes to his Son, Yet have I ſet my King upon Sion the hill of my holineſſe; the Rulers taking counſell, and digging deep to hide it from the Lord, caſting about to find out a way to keep his King from his right, in the midſt of his wrath and fury againſt them for their wickedneſſe, he ſets his King on Sion; now, I have done it, ſaith God; he ſpeaks it to them in his wrath, and vexes them (with the doing of it) in his ſore diſpleaſure. God having overturned the Heathen Emperors, the Popiſh Kings of the earth ſnatch up the Crowne, and ſet it on their head; God overturnes ſome of them, and theſe Apoſtate Rulers faſten the Crowne to their Temples; but their comes a third overturning, which is a thorough one indeed, for ſaith God, Remove the Diadem, take off the Crowne, this ſhall not be the ſame, exalt him that is low, and abaſe him that is high: I will overturne overturne overturne it, and it ſhall be no more, untill he come whoſe right it is, and I will give it him: Where are theſe Rulers now? there's no hope for them, for his Kingdome is an everlaſting Kingdome.

2 That while theſe Apoſtate Rulers are taking counſell together againſt the Lord and his anointed, the deſigne of God is then, at that28 time, to ſet his King upon Sion, the hill of his holineſſe: And he doth it in oppoſition to them, though they contradict it, YET I have done it, ſaith God.

3 That the firſt thing God doth for his Son, after he hath made bare his arme, and entred into judgement with the Antichriſtian world (for ſurely he began that work, when theſe Rulers cut downe ſome of the Kings of the earth) and in oppoſition to theſe Rulers, is, to make him King in Sion, in his Church, Yet have I ſet my King ƲPON SION the hill of my holineſſe; He is ſet there, in a poſture fit for the carrying on the deſigne which he and his father are now managing in the world; there is his Throne, and his holy ones about him; and there he will ſit, and together with them judge the world, and poure downe his fathers wrath upon it.

4 That Sion may be a fit ſeat for the Son to ſettle himſelfe upon, in oppoſition to all his enemies, God makes Sion the hill of his holineſſe; The HILL of my holineſſe; a hill, for ſtrength and ſtability, it's unmoveable; a hill, for union, all its parts are ſo united and compact together, as none can divide it; a hill, for height, The mountaine of the height of Iſrael, it's above the world, reaches up to the Heavens: And a hill of holineſſe; the King being ſeated upon this hill, this metaphoricall hill becomes his Court, and thoſe in it his Courtiers; they are clothed with the ſame clothing his Majeſty is, (h•lin•ſſe) they are all like their Lord; each one of them reſembling the Children of a King, holineſſe to the Lord is written upon them: And a hill of holines, for they are conſecrated, ſeparated, and ſet apart for the work of Chriſt at this day, ſanctified for this ſervice; enabled to overcome all the aſſaults of the evill one, and having done all to ſtand, to keep their place and ſtation, a ſeat and Throne for Chriſt, to be ſuch Carpenters as ſhall fray away all the Hornes; the ſpirit of the Hornes ſhall not enter into theſe Carpenters, for God ſaith, Sion is the hill of his holineſſe.

5 Although at this day, many may fall away, and looſe their firſt love, many prove fooliſh Virgins, yet God hath his true Church, his hill of true holineſſe, a fit ſeat for his Son; his choſen number, which he unites together, and by the mighty working of his ſpirit, they become the hill of his holineſſe: He ſets his Son upon this hill, and thence he iſſues forth the Decrees of his father about the concernments of his Kingdome, notwithſtanding the power and forces of his enemies againſt him.

6 That under the Government of theſe Rulers the people of God29 have not liberty to come up to the height of Gods holineſſe, for when they come to be a hill of holineſſe, the world ſtands in oppoſition to them, and they unto the world. Chriſt is ſet upon the hill of Gods holineſſe, in oppoſition to the Rulers of the world: If any then blame the followers of the Lamb, as buſie-bodies and raſh ſpirits, ſaying it's otherwiſe with them now, then it was under the Kings, they may be as holy as they will, and live in their fellowſhip with God and Chriſt in his owne Ordinances to the higheſt; it's a falſity, for if they ſeek after the height of Gods holineſſe, (to get to the top of this hill) to enjoy the fullneſſe of the Promiſes in Chriſt, by following him fully according to the voyce of his ſpirit in his word in this day, they are oppoſed by the Rulers, and taken counſell againſt.

7 We may here ſee what God expects from his Sion (his Church) that in this day, when the Rulers and great men of the world reject Chriſt, and take counſell againſt him and his, that this his hill of holineſſe ſhould receive his Son, and cleave ſo cloſe to him, eſpouſe his righteous intereſt ſo unfeignedly and ſo zealouſly, as that it may be a hill of advantage whereon Chriſt may ſit as King, in oppoſition to the Kings of the earth, and in deſpite of theſe Rulers; although the Kings of the earth ſet themſelves, and the Rulers take counſell together againſt the Lord and his anointed; when the Kings and the Rulers combine together to doe their utmoſt, the one by an open perverſe ſetting themſelves, the other by taking counſell (pernicious ſecret counſell) againſt him and his, and at laſt ſhall conjoyne Forces, openly ſetting themſelves to act their counſells; things at this paſſe, God brings his Son to Sion, his Church, the hill of his holineſſe, he is totally excluded the world, by the men of the world, from having any ſhare in their Royalties, in theſe Rulers the father hath tryed the fineſt and pureſt piece of earth the world can ſhew, and finding it falſe, he brings his Son to Sion, ſets him there, as in a ſafe place, expecting they will ſubmit their necks to his yoke, and their ſhoulders to his burden, and follow him in his goings forth againſt his enemies, after what manner ſoever they be, whitherſoever he will lead them; This indeed is the ready way to find out an everlaſting reſt, to get a full poſſeſſion of the promiſed Land, to be bleſſed in heavenly places with him.

Laſtly, Behold, the Lamb with his 144000, his choſen number, ſtanding upon Mount Sion, having their fathers name written in their foreheads. (Sion is the hill of my holineſſe, ſaith God.) Here are the Armies of Heaven, with the great Captaine of Salvation in the head of30 them, in a poſture fit, ready prepared to execute the Decree, Thou ſhalt breake them with a rod of iron, thou ſhalt daſh them to pieces like a potters veſſell: But before they enter upon this ſtrange and wonderfull work, being the will of their deare Captaine and leader, they ſing as it were a new ſong of praiſe unto God, before the Throne; and though it be a hard ſong that the world cannot learn, and it ſounds harſhly in their eares, ſeeming to them ſuch a thing as never was before, a new invention of the ſpirit of deluſion; yet, theſe choſen holy ones they are acquainted with, and expert in, ſinging this ſong before the Throne of God: Chriſt their Captaine begins, and they follow on, declaring the Decree.

So that now we are come to the work of Chriſt in this day, to conſider what that is, that the Son goeth about as his work in this day of his Fathers wrath: It is, declaring the Decree of his father, as he tells us in theſe words, I will declare the Decree: He being thus ſeated on Sion, the hill of Gods holineſſe, he preſently without delay ſends abroad his Heralds, layes his claime, and ſhewes his right and title to the world, the Decree of his Father: We may here conſider,

1 The Perſon declaring.
2 The Declaration it ſelfe.
3 The Matter of the Declaration.
4 The Perſons to whom this Declaration is made.

1 The Perſons declaring; I will declare the Decree; This is

1 Chriſt Perſonall, the Mediator•hriſt Jeſus: That Son of God whom the father hath ſet upon Sion the hill of his holineſſe, he declares the Decree by his ſpirit in Sion among his choſen ones.
2 Chriſt Myſticall; This cannot reaſonably be denyed, ſaith Chriſt, A body haſt thou prepared me, then ſaid I, loe I come to doe thy will O God. Intimating, that it was of neceſſity Chriſt ſhould have a body before he could come to doe the will of his father; It's by this body of his as the inſtrument in his hand, that he fullfills the will of God; ſo, it's by his myſticall body (his Church) that he declares the Decree; doth this his work in this day of his Regement in Sion: Further, it's ſaid, The Law ſhall goe forth out of Sion. And againe, Mat. 10.27. What I tell you in darkneſſe, that ſpeake ye in the light; and what ye hear in the eare, that Preach ye upon the houſe top. Here's the man Chriſt Jeſus teaching his Sion, and a command to them to declare it publickly to the world; This is that ſharp ſword going out of his mouth wherewith he ſmites the Nations.
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2 The declaration it ſelfe; I will DECLARE the Decree: Declare it, how? why, as a Herald declares the Decree of a Prince or State, with ſound of Trumpet, and a loud voyce, in places of greateſt note and reſort, in the moſt open and publick manner that can be, that all may hear, that the Decree may come the eare of every man: So here, I will declare the Decree, ſo publickly, upon the houſe top, on the Mount, the Trumpet ſhall ſound ſo ſhrill and loud, that it ſhall pierce the eares of all, yea, of the Kings and Judges of the earth; for, the exhortation to repentance is grounded upon this Declaration, Be wiſe now therefore, &c. which could not be a motive to them to repent, except they heard it; And I will declare the Decree, lay it all open, make it fully knowne, ſpread it before the underſtandings of men, that none may through ignorance periſh from the way, and looſe that bleſſedneſſe I have in my hand to give unto all them that put their truſt in me.
3 The matter of the Decree; in which we have theſe ſix particulars.
- 1 The party decreeing.
- 2 The Decree it ſelfe.
- 3 The means by which the performance is obtained.
- 4 The account or ſcore upon which the father doth all this for his Son.
- 5 The perſon to whom this gift is given.
- 6 The time when God will beſtow this gift.

1 It's the Lord Jehovah that makes this Decree: who then can alter, or diſanull it? Shall the Lawes of the Medes and Perſians be unalterable, and ſhall not the Decrees of the great God of Heaven and earth? What folly is it for the world to oppoſe it? What fools-hardineſſe is it for men to fight againſt the Almighty God?

2 Here's the Decree it ſelfe: And therein

Firſt, A Donation, or Gift: I will GIVE thee the Heathen for thine Inheritance, and the utmoſt parts of the earth for thy poſſeſſion; It's a Royall gift indeed, fit for a King to receive, and for the glorious God and father of our Lord to beſtow; no leſſe then a whole world; Heathens for an Inheritance, and utmoſt parts of the earth for a poſſeſſion: O matchleſſe love of a father to a beloved Son! The Heathens that knew him not ſhall become his Inheritance, he will call upon the Nation that hath not been called by his name to behold him; he will be ſought of them that asked not for him, and be found of them that ſought him not; and the utmoſt parts of the earth ſhall be a habitation for32 him, to have and to hold, as the good pleaſure of his father: all things ſhall be put under his feet; There ſhall be given him Dominion, and glory, and a Kingdome, that all people, Nations, and languages ſhall ſerve him: And that this gift might be certaine and ſure, that nothing may be able to interrupt his poſſeſſing it, we have in the
Second place, The means decreed and appointed, whereby he ſhall take this inheritance and poſſeſſion to himſelfe: Thou ſhalt break them with A ROD OF IRON, and daſh them to pieces like a potters veſſell: Breake them, take their power, rule, and Dominion away, breake their Scepters, and throw downe their Corwnes.

Breake THEM: who? why, all that in enmity oppoſe him, the raging Heathen, the profane Kings of the earth, and all the Hypocriticall Saint-like Rulers, that would not have him to raigne over them; them ſhall he break: THOƲ ſhalt breake them; Chriſt, the Lamb on Mount Sion, he ſhall doe it, with his followers, that follow him whitherſoever he goeth: But with what? With A ROD of iron; Here is the materiall ſword, the inſtrument with which Chriſt ſhall break all his enemies; He that killeth with the ſword, muſt be killed with the ſword; they have ſhed the blood of the Saints and Prophets, and he will give them blood to drinke, for they are worthy: Behold, I will make thee a new threſhing Inſtrument, having Teeth: Thou ſhalt threſh the mountaines, and beate them ſmall, and ſhalt make the hills as chaffe: And daſh them to pieces like a potters veſſell; He ſhall break them all to ſhivers, grind them to powder, and make them become as the mire in the ſtreets, and the chaffe of the ſummers threſhing-floore, that the wind ſhall carry them away, and no place ſhall be found for them any more: And he ſhall doe this with as great facillity and eaſe, as a man daſheth a Potters veſſell to pieces; he ſhall have no more trouble in it, then a man hath in daſhing a brittle earthen pot to pieces againſt the ground.

3 The means by which the Son obtaines the performance of this Decree; his interceſſion; ASKE of me; It's but ask and have, if the Lord ask his father any thing, he will give it him; if he ask a world, his enemies for an Inheritance, and the utmoſt parts of the earth for a poſſeſſion, his requeſt is granted; The father heareth him alwayes, he neither will nor can deny him what he deſires. Aske of me the Heathen for thine inheritance, and thou ſhalt have them ſaith God, either thy ſlaves or thy free-men, which thou wilt, they ſhall be thine to doe with them as thou pleaſeſt: Aske of me, the utmoſt parts of the earth33 for a poſſeſſion, and thou ſhalt have it; if thou wilt have a whole world for thy Court, to entertaine thy followers, thy choſen ones, it's thine: And that the world may be emptied of all thoſe uſurpers, enemies of thine in it, that thou mayeſt take quiet poſſeſſion, Ask of me, and thou ſhalt break them with a rod of iron, and daſh them to pieces like a potters veſſell, ſend them flying into another world to inherit their merited portion with hypocrites and unbelievers: And ASKE of me, and I will give thee, &c. If thou wilt have the gift of my love, thou muſt ask it, ASKE of me; I will give nothing without asking, therefore come, Aske of me and I will give thee the Heathen for thine Inheritance, and the utmoſt parts of the earth for a poſſeſſion.

4 Upon what account or ſcore is it that the father will doe ſo much for this his Son? Why, it's ſolely upon the account of his Son-ſhip; Thou art my SON, this day have I begotten thee; therefore now, Ask of me, and I will give thee, &c. God will give this gift to none but his Son, and were he not his Son he ſhould not have it; it's a gift too rich and too glorious for any beſides the Son of God, the Heire of the Promiſes: Thou art my SON, ſaid God, and I am engaged as I am thy father, to beſtow a fatherly gift upon thee, and now Aske of me, and I will beſtow ſuch a gift upon thee, as becomes my glory to give, and thine honour to receive; Thou art my SON, this day have I BEGOTTEN thee, I conceive this is not onely meant of the eternall generation of the Son, nor onely of that day of Chriſts exaltation and honour, when the father raiſed him from the dead, not ſuffering his holy one to ſee corruption, making it evident he was the eternall Son of God, a perfect and all-ſufficient Mediator; but alſo of this day, wherein God exalteth him as King, and makes him King in Sion: THIS DAY have I begotten thee, that is, this day have I made it evident to the whole world thou art my Son; I have but now begotten thee as to them, they would not believe before that thou waſt my Son, ſuch a Son, as I have made Heir and King of the world; but now, I have ſet thee on Sion, and it being out of all diſpute in Sion, that thou art the onely rightfull King (and that I have made thee ſo) they have received thee, thou art ſet as a King there; and there is a ſufficient light held out to the world from thence, of the truth of this, to leave them without excuſe if they ſubmit not to thee; ſo that, as I have begotten thee before times was, now I have begotten thee in this day alſo; and being thou art my begotten Son, mine honour is concerned in thine honour, Aske of me and I will give thee the Heathen for thy inheritance, and34 the utmoſt parts of the earth for thy poſſeſſion.

5 To whom is this gift given? To the Son as Mediator, for we ſee it's the fruit of his Interceſſion, ASKE of me: And if ſo, then, to him as a repreſentative, a common perſon, and ſo to all thoſe he repreſents; if it be given to him, then to his alſo, for Of his fullneſſe we receive grace for grace.

6 What day, or time is this, wherein God puts on his Son to make ſuch requeſts, and promiſes to doe ſuch great things for him? Why, THIS DAY, wherein God notwithſtanding all the oppoſition of the world, and worldly powers (and in particular theſe Rulers) and in wrath to them for it, ſhall ſet his King upon Sion, the hill of his holineſſe; this day, wherein I have begotten thee; ask of me this day; and I will this day give thee, the Heathen for thy Inheritance, and the utmoſt parts of the earth for thy poſſeſſion: And this day thou ſhalt break them with a rod of Iron, and daſh them to pieces like a Potters veſſell: even this day, wherein thou ſhalt ask it of me.

4 Let us conſider the Perſons to whom this Decree is declared, they are, The Kings and Judges of the earth: Thoſe very Kings and Rulers (though here called Judges upon a ſignificant account) which ſet themſelves and take counſel together againſt the Lord and his anointed: The Decree is declared and publiſhed to them, as is undeniably evident, by the Exhortation grounded upon the Decree, Be wiſe now therefore O ye Kings, be inſtructed ye Judges of the earth; You oppoſe me, ſetting your ſelves, and taking counſell againſt me, but you now heare the unalterable Decree of the great Jehovah my father, Be wiſe now therefore.

From theſe things we may conclude,

1 At this day, when Chriſt is ſeated on Sion the Hill of Gods Holineſſe, there begins a new quarrell between Chriſt and the worlds Rule•s: He layes his claime to the world, which they ſay is their Dominion, and that he hath nothing to doe with it, but with his Church, bidding him keep to his Sion, where his God and father hath ſet him, and meddle not with them, for that is out of his ſphere: And out of Sion Chriſt declares the Decree, his right and title to the utmoſt parts of the earth, and, that his father hath given him the Sword of his mouth, and a rod of iron, to ſmite and break all that oppoſe him, taking poſſeſſion of his fathers Donation; This breeds ſuch jealouſie, wrath, and fury between theſe two Competitors, that never was ſuch a quarrelling day ſince the world had a being; Now the conteſt is between Chriſt35 and man, not ſuch (as God hath made uſe of formerly to bring to paſſe his purpoſes) as are between man and man, but it's between Chriſt (who is God) and man, which of theſe ſhall have the Rule and Government: Formerly, the world hath had it's coverings, to hide and garniſh over its actions, that they have not appeared in their true colours, and God ſuffered it ſo to be, but now the mask is taken off, they appeare plainly what they are, againſt Chriſt (notwithſtanding all ſpetious pretences whatſoever) to the view of all the world: And as Chriſt deales more roundly with them, ſo will they be more outragious and inveterate againſt him, leaving no place for repentance: I will declare the Decree, ſaith Chriſt, and You Kings and Judges of the earth, repent and kiſſe the Son, or you periſh; This not ſuiting with the high ſpirits of the world, they will yet kick againſt the pricks, perſiſt in their old practice, in perſecution of, and oppoſition againſt the Lord of life and glory.
2 That it's the Duty (and ſo no ſin, nor contrary to Goſpel Principles and Rules) of the anointed of the Lord, thoſe Herralds of his glory that he ſends into the world, (it's the very will of the Father, and of the Son) they ſhould Preach and declare this Decree concerning the Kingdome of the Son fully, according to the due import of A Declaration, in the eares of the whole world, yea, that the Kings and Judges of the earth may heare, and feare, and tremble: If men or Devils in men beſmear them with the ſpurious conceptions of their owne filthy hearts, what matters it? They have the pure water of the word at hand to waſh off all that dirt: It's the work of Chriſt in this day of his fathers love, (I will declare the Decree) that which he will doe by his body, his Myſticall Members, and men cannot duely nor rightly charge his holy ones with ſin or folly, in this their obedience to their Lord: It's the work of Chriſt, to declare it in Sion by his ſpirit, and it's the work of Sion (as the Inſtrument in his hand) to declare it againe to the world, in oppoſition to the Kings and Rulers thereof, in their uſurpations upon the Royall intereſt and Prerogative of Jeſus King of Sion.
3 That this Declaration is publiſhed in the time of the fathers wrath, neither is this expreſſion of the Sons love without ſome tokens of diſpleaſure: The world and the powers thereof, have ſo ſlighted, trampled upon, and provoked the Son, as he will not ſpeak one word for them to plead their cauſe with his father; but by his ſilence ſuffers his fathers wrath to break forth, ſpeaking to them in wrath, and vexing them in36 his ſore diſpleaſure. The father having by his Almighty power ſet his King on Sion, and he being ready to over-run the world with the execution of his fathers juſt diſpleaſure, his heart being tender, his bowels rowle within him towards poore ſinners, he muſt declare the Decree, with an Exhortation if now at laſt they will come in, ſubmit to him, and he will bleſſe them; yet it's very haſty, and ends with the harſh ſound of a threating, in caſe of a non-ſudden-acceptance, there's a tang of the fathers wrath, and the Sons provoked diſpleaſure goes along with it; the cleareſt ſun-ſhine of this day is clouded with ſymptomes and tokens of wrath and diſpleaſure, then it's no wonder if God judicially throw ſtumbling-blocks in the way of this Generation in this day, that they may not hearken to the voyce of his Son, but ſtumble, and fall, and periſh.
4 The father having decreed to give the whole world to his Son, Heathens for an inheritance, and utmoſt parts of the earth for a poſſeſſion; it muſt of neceſſity be, that all the GREAT poſſeſſors of this earthen world, will prove his enemies; and the declaration of this Decree, will ſet the world on fire, fill it with a fiery fury: The heavens ſhall paſſe away with a great noyſe, and the Elements ſhall melt with fervent heat, the earth alſo and the works that are therein ſhall be burnt up.
5 That this is no rebellious nor ſtrange word, but a doctrine becoming the Goſpel and Goſpel times, to proclaime the War of the Lord againſt all the enemies of Chriſt; it's the mind of the father, for this is part of the Decree which the Son hath engaged to declare, Thou ſhalt breake them with a rod of iron, and daſh them to pieces like a potters veſſell.
6 That this day, is a day of great ſupplication and prayer, ASKE of me, ſaith God, the father commands to aske, upon ſuch an encouraging account, as that it provokes Chriſt and his followers to lye hard at the Throne of grace, for the performance of the fathers Promiſes, ſaith God, ASKE and I will give; ASKE, or you cannot receive; but ASKE and I will give thee the heathen for thine inheritance, and the utmoſt parts of the earth for thy poſſeſſion: If God command to aske, upon ſuch an account, how can it be but his people will obey with rejoycing, filling the Heavens with their cryes? And can we think Chriſt will not fill the Cenſor with theſe odours, and offer them up upon the Altar as a ſweet perfume to God his father, and then, what voyces! what thunderings! lightnings! and Earth-quakes will this fire37 from the Altar fill the earth with? Theſe will fill the Vials of Gods wrath, and ſend the Angels out of the Temple to poure them out upon the world.
7 Here's a direction for prayer, in this day: It's the will of the father, the prayers of the Saints ſhould be chiefly, and in the firſt place, for the glory of Chriſt, that he may have Heathens for an Inheritance, and utmoſt parts of the earth for a poſſeſſion; And for vengeance, and ability to execute the wrath of God upon the world ſecondarily, meerly as a means to accompliſh the former, by removing lets and hindrances out of the way; Their heart in prayer to their father, ought to run out chiefly for the glory of Chriſt; and ſurely, if the world would be converted and turne to God, it would redound much to the honour of our Lord Jeſus, therefore Chriſt undertakes to declare the Decree, tells them the whole ſum of the matter, with Exhortation to come in to him, that they may be bleſſed with everlaſting happineſſe; but if they will not hearken to this voyce of love, then, ASKE, and thou ſhalt breake them with a rod of iron, and daſh them to pieces like a potters veſſell.
8 In this day the Interceſſion of Chriſt, and ſo the prayers of the Saints, will be of very high concernment, of dangerous conſequence to the world and worldly powers; They reach at no leſſe then the Crowns and Scepters of the world, that the whole world may become the Lord Chriſts, Heathens for an Inheritance, and utmoſt parts of the earth for a poſſeſſion: As the Saints formerly prayed againſt the Heathens rage, and the Kings open profaneneſſe, in ſetting themſelves againſt their Lord; ſo, they now pray as zealouſly againſt the Clandeſtine cunning Counſells of hypocriticall Apoſtate Rulers; what though the men of the world, and ſome deluded ſincere hearts, call it ſin (and groſſe infirmity at the beſt) leading to rebellion, unwarrantable talking tending to nought but ruine, it matters not, they have the command of the great Jehovah for it, ASKE of me (ſaith he) and I will give thee the Heathens; ASKE of me and I will give thee the utmoſt parts of the earth; ASKE of me and thou ſhalt breake them with a rod of iron, and daſh them to pieces like a potters veſſell: ASKE theſe things of me, pray for them and I will give them.
9 That in this day, the perverſe oppoſition of the worlds Saint-like Rulers to the Lord and his anointed, will prove ſuch, as will compell them, to ask of their father AN IRON ROD; ſuch an iron rod, wherewith they may breake