ΒΑΣΙΛΕΥΣ ΒΑΣΙΛΕΟΝ, OR THE REGALITY OF JESUS CHRIST King of Zion, Opened, Vindicated, Advanced, in a Sermon Preached at St. Mary's, Oxon: Jun. 26. 1659. By EDWARD bental. M. A. of Q. C. C. Minister of the Gospel at Baghurst in Hantshire. Quae veritati operam dat oratio, incomposita debet esse & simplex. Sen. Ep. 40. Non sunt contemnenda quasi parva sine quibus magna constare non possunt. Jerom: ad Laetam. Infinitè magis eadem audita quam lecta delectant Quintil. Multo magis viva vox afficit, nam licet acriora sint quae leges, altius tamen in animo sedent quae pranuntiatio, vultus, habitus, cestus etiam dicentis adfigit. Plin. lib. 2. Ep. 4. OXFORD, Printed by A. LICHFIELD, Printer to the University Anno Dom. 1660. VIRO ORNATISSIMO ET THEOLOGIAE PROFESSORI LITERATISSIMO, D. JOH. CONANT ACADEMIAE OXONIENSIS PRO-CANCELLARIO INSIGNISSIMO, HANC CONCIONEM IN TEMPLO Stae. MARIAE NUPER HABITAM. D. D. D. Q. ED. BENTALL To the Reader. BEing requested by the Author to Preface a few lines unto the ensuing Sermon, after a serious perusal thereof, I conceive that it abundantly commends itself, and needs no letters Testimonial. The Argument herein handled touching the Kingdom of Christ is of the greatest weight and consequence worthiest of the best study, and strictest disquisition. Amongst variety of opinions the learned Author discovers much modesty and ingenuity, and doth not magisterially determine from his own private apprehension, but brings all opinions to the Touchstone of Scripture, and examines all by that infallible Rule. Upon reading of the whole thou wilt find (Reader) a gracious, Savoury frame of spirit in the Author, and practical truths, by him solidly handled, intermixed with good learning: And (through God's blessing) if thou readest and joinest therewith prayer & meditation, thou mayest reap abundance of benefit. The design of the Author (with whom I have had acquaintance at least 17. years) I am persuaded is to advance the Kingdom of Christ, to set the Crown on Christ's Head, and to excite us all to make this subject our great study, and great inquiry. We must pray that Christ's Kingdom may come, and that he may Rule, and Govern, and appear yet more glorious in his ordinances. Though I understand not by what I have read, nor am satisfied in their judgement of late, who plead for a Personal reign, much less see I any ground for the opinion of the Millenaries of old: yet that there shall be a more glorious church, and that ordinances shall be more purely administered, and that greater light shall break forth, I believe, and in order thereunto wait for the accomplishment of many promises and Prophecies, whereof in the ensueing Sermon there is a large Catalogue. Our duty is to pray that the Lord God omnipotent may reign, that the Kingdoms of the world, may be the Kingdoms of the Lord and of his Christ. I shall not detain thee from reading this excellent Sermon, but entreat thee to help the Author by thy prayers, and me also who hath prevailed with him to make this of Public use. And so I wish that thy profiting may appear by what thou readest, thereby the worthy Author may be encouraged to make more of his choice labours public for thy greater Benefit. I remain. Magdalen-Hall, Oxon: March 13. 1659./ 60. Thy Servant for Christ's sake H. Wilkinson. CHRIST THE KING of KINGS. PSAL. 2. 6. Yet have I set my King upon my holy Hill of Zion. THAT David was the penman of this Psalm, appears by Act. 4. 25. who by the mouth of thy servant David hast said, why do the Heathen rage? etc. But if you shall ask me as the Eunuch did Philip, of another scripture Act. 8. 34. of whom speaks the Prophet this? of himself or of some other? I must do as Philip did, and from this Scripture preach unto you Jesus. Indeed I find three different opinions of whom David here speaks. 1. The Jews (those professed enemies 1 Thes. 2 15. 16. of Jesus Christ) understand it of David, and his kingdom without any relation to Christ; But this is so clearly confuted out of the whole Psalm, that (as Junius apparel 91. observes) many of the Jews themselves non ausa sunt pernegare: for many passages cannot without blasphemy be literally affirmed of any mere man: as where the Lord calls him his begotten Son, gives him as his King the whole world for his inheritance, commands all to yield him divine worship, and to put their trust in him. 2. Others (and those some modern Divines of good note) understand it both of David and Christ, David and his kingdom, as a type; of Christ and his kingdom, as the Antitype. Ille typus, his typi veritas. Calvin. 3. But almost all the Fathers (as Ames observes) and many moderns do conceive that the whole psalm is a prophetical narration, of Christ and his Kingdom, and that David hath in it no reference to himself; and to this I should rather incline (yet leaving every one to his own judgement) because though many things may aptly enough be applied to David as he was a type of Christ, yet some things can by no means agree to him. But we need not contend about this, seeing those that are of the second opinion acknowledge that it's meant chiefly and principally of Christ, so Calv. Haec omnia non allegoricè sed verè Christo sunt applicanda. This verse which I have chosen for the subject of my present discourse, stands in the Psalm as the centre in the circumference, all the other verses are but as lines drawn to and through it: it is the very pith, heart, and marrow of the whole psalm: In the handling whereof I shall do as Boaz advised Ruth, chap. 2. 8. not go to glean in another's field, but make as good use as I can of the fruitful Sheaves that lie scartered in the field of the psalm, both by way of Explication, Confirmation, and Application of the main proposition that I shall raise from the Text. In the words we have these parts. The Text Divided. 1. The designment of Jesus Christ to be King. where 1. The designer, I: who is this I? Ans. God the Father, the same that is here called Jehova and Adonai, the Lord, this one I, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one God is here opposed against all the power and policy of the whole world, so Psal. 110. 1. The Lord said unto my Lord. 2 The designed. Malchi, my King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cujus jussu homines nascuntur, bujus jussu & reges constituuntur. Iren. l 5. c 24 Qui dat regnum coel rum solis piis regnum terrenum & piis & impiis, sicut ei placet, cui nihil injustè placet. Aug. the civ. l. 5. c. 21. with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Emphasis. All Kings reign by God's providence. (By me King's reign) not all by his special allowance, appointment, and approbation. Hos. 8. 4. They have set up Kings, but not by me, they have made Princes, and I knew it not. (i. e.) I did not approve of it; and even those lawful powers, that are ordained by God, are for the particular manner and kind of government, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation, or ordinance of man, 1 Pet. 2. 13. but this King is immediately set up by God, authorized and approved by him, and of more dignity and absolute power then all other * He hath both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is●. 33. 22. our Judge, our Lawgiver, and our King. 1. Tim. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jud. v. 25) c. 6. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jud. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Kings, King of Kings, and Lord of Lords. 3. The manner of designment, nasacti, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have anointed him, with mine own hand have I poured my holy Oil upon his head, this intimates God the father's calling his Son Jesus to, and fitting him with gifts suitable to his office, anointing him with the Oil of gladness above his fellows, Joh. 6. 27. sealing him with his Signet, and setting him on his Throne etc. 2. The place or throne where he is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit and reign, Zion, har Kodshi, my holy hill of Zion; take it literally and it is that city of David, the Metropolis of the kingdom, the place of God's Sanctuary and special residence: Glorious things are spoken of thee, thou city of God. Psal. 87. 3. Some look here to the letter, and expect Christ to come personally, and reign in Zion as a Monarch, when the Jews shall be called, * Rom. 11. 15. and v. 23. What shall receiving of them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) be but life from the dead? v. Bright. on Dan. 12. 2. and on Rev. 19 20, 21. Ezek. 34. 23, 24. I will save my flock, and, I will set up one Shepeard over them, and he shall feed them, even my servant David he shall feed them etc. and I the Lord will be their God, and my servant David a Prince among them. v. 26. 28, 29, 30. and chap. 37. 20, 22, 24. I will make them one nation, and one King shall be King to them all, and David my servant shall be a King over them. Hos. 3. 5. Amos 9 11. I will raise up the Tabernacle of David that is fallen, and I will build it up as in the days of old. Zech. 14. 4. 5. 9 For the Lord shall be King over all the earth. etc. chap. 2. v. 4. and that he shall indeed sit upon the throne of his Father David, as Isa. 9 6, 7. upon the throne of David, and upon his kingdom: and chap. 60. tot. and Luke 1. 32, 33. The Lord God shall give unto him the * And David's Throne is not the hearts of the Saints. Jer. 3. 16, 17, 18. Non enim domus Jacob ad Gentes, sed Gentes ad domum Jacob accedere debent, si volunt sub hoc rege esse, Chem. ad l c. Isa. 44. Mic. 4. 2. throne of his father David, and he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end: And indeed many scriptures look with a fair aspect this way, though some have corrupted them, with their false glosses, and humane * Jerom in Jer. 23. saith thus. Licet non sequamur, tamen damnare non possumus, quia multi Ecclesiasticorum virorum & Martyrs ista dixerunt. vid. Mr. Mede on the Revel. ex Just. Mart. Dial. cum Tryphone. Aug. the Civ. l. 20. c. 7. professeth, that if it were held more spiritually & not so carnally, he saw it tolerable & once held it. Gerhard loc. come. de consume: seculi lib. 7. pag. 319 etc. Negari nequit quosdam ex antiquissimis ecclesiae doctoribus opinionem hanc esse amplexos. etc. and he names many. additions; but I have no mind now to meddle with controversies, especially of this nature; I shall therefore say no more of this and the Thousand years, but what I have heard a Reverend Doctor, Dr. Sibbs, once said to some Divines disputing of this subject, when (he seeming to be in a slumber) they jogged him and asked his judgement about it: If (said he) it be a dream, it is a sweet dream. But there will be no great question if we take Zion mystically for the Church, which is God's holy Hill, an Hill for its eminency, and Holy, because of his holy ordinances, and people there. Upon this hill is Christ's Throne set, and herein especially he exerciseth his regal power, till all his enemies are made his footstool, and till all the Kingdoms of the world shall become the Kingdoms of the Lord, and of his Christ. Rev. 11. 15. and till that of Daniel shall be fulfiled, chap. 2. 34, 35. which he speaks of the stone cut out of the Mountain, without hands, which broke the great Image in pieces (sc. the four Monarchies) and the stone that smote the Image became a great Mountain, and filled the whole earth; and till God shall give him the Heathen for his Inheritance, and the uttermost parts of the earth for his possession, according to his promise made to him, ver. 8. of this Psalm. 3. Here's the maintenance of Christ in his Throne (by the same Authority and Power that set him up) against all opposition, intimated in this particle, Yet. The Lord is brought in speaking abruptly, and pathetically, manifesting his indignation and high displeasure against the world of the wicked that are enemies to Christ his King, and his resolution to stand by him; as if he should say, Though the world rages, and would un-King, and de-Throne my King whom I have Anointed, and set upon his Throne, yet he shall Reign and Conquer in despite of them. Having thus divided, and opened the terms of my Text, I shall pitch upon this one Proposition. Doctr. That God the Father hath anointed, and set up his Son Jesus Christ to be King; and his Kingdom shall be maintained, and enlarged till it come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and perfection, notwithstanding all opposition. In the handling this Proposition I shall Method propounded proceed in a plain Method. 1. By Explication. 2. By Demonstration. 3. By Application; and in all I will keep myself within the bounds of the Psalm. 1. For Explication; and herein we must 1. Explication. consider, what manner of King, God hath designed his Son to be, and what he hath appointed to be the limits of his Kingdom. The Kingdom of Christ is to be considered under a twofold notion. 1. There's his Regnum naturale: this belongs to Jesus Christ as he is God, and thus he hath equal power and authority with the Father over all the world; and in this sense we must say to him, as David to God, 1 Chron. 29. 11, 12. Thine, O Lord, is the greatness, and the power, and the glory; thine is the Kingdom, and thou art exalted as head above all. 2. There's his Regnum donativum (and herein may Christ say, My Father is greater than I) his dispensatory, economical Kingdom, which is not by nature, but by donation and gift, as v. 8. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mediator. This distinction our Divines generally maintain against the Socinians, and others, who hold that Christ hath but one Kingdom, which he exerciseth as Mediator over his Church, and in some respect over all things; but they will not yield that Christ as God ruleth over all, because they deny Christ's Divinity. This Mediatory Kingdom of Christ is considered in a twofold state. 1. The first is providential; Christ being as Mediator delegated by his Father, as Viceroy, and chief Ruler over all persons and things with relation to his Church (as Joseph by Pharaoh was set over all the Land of Egypt.) So Mat. 28. 18. saith Christ, All power is given to me in heaven and in earth. Joh. 17. 2. Thou hast given him power over all flesh. and Ephes. 1. 20. He raised him from the dead, and set him at his own right hand in heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but in that which is to come, and hath put all things under his feet (quoad judiciariam potestatem, though non quoad exercitium potestatis) to which place is parallel that in Phil. 2. 9, 10. Wherefore also God hath highly exalted him, and given him a name above every name, that at the name of Jesus every knee should bow, of things in heaven, in earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, etc. And therefore the Apostle styles him the blessed and only Potentate, King of Kings, and Lord of Lords, 1 Tim. 6. 15. And in this sense the Apostle tells us, that he must reign till he hath put down all rule, all authority and power; according to that Dan. 2. 34, 35. and brought all in subjection to his Regal Sceptre. 2. The second state of the Kingdom of Christ as Mediator, is spiritual; and this is that Sovereignty of Christ whereby as absolute Head and Monarch, he rules and governs in his Churches over the hearts and consciences of men. This the Apostle speaks of, Ephes. 1. 21. He gave him to be head over all things to his Church which is his body. The power of Christ as King in this spiritual sense is exercised. 1. Upon particular persons, by his Word and Spirit, effectually calling and converting them to himself, Turning them from Acts 26. 18. Col. 1. 13. Luc 11. 22. darkness to light, and from the power of Satan to God, delivering them from the power of darkness, and translating them into his own Kingdom. He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that casts the strong man out of his palace, and takes the Throne himself, makes them a people of willingness in the day of his power, willing to open to this King of glory, and stoop to his Psal. 110. 3. golden Sceptre, and to be regulated by his holy Laws, and then guides and leads them Psal. 73. 24. by his counsel in the ways of holiness till he brings them to glory. 2. In his Churches rightly constituted and governed according to the rule of his word; here Christ is Lord and King, the chief Shepherd and Bishop of souls, 1 Pet. 2. 25. and the great shepherd of the sheep, Heb. 13. 20. He walks as chief in the midst of the seven Golden Candlesticks: And here we may more truly say of him, than the Jews Rev. 2. 1. of Caesar, We have no King but Christ: the Church is Christ's family, governed by his own Laws; aliae sunt Leges Caesarum, aliae Christi (saith Hierome.) Christian Governors rule in the Church, not over it; or if in some sense over the Church, yet not quatenus a Church, but quatenus a Commonwealth (as learned Salmasius distinguisheth) vid. Gillesp. Aar. rod. p. 210. No power on earth may impose, or continue any way of Worship upon the consciences of God's people, which Christ hath not prescribed. Moses, though the greatest Prophet, and wisest Governor in Israel, yet must keep himself close to the pattern shown him on the Mount, For the building and ordering the Tabernacle, and the religious Rites of it: and Solomon, though wiser than all men, is not left to his 1 King. 4. 31. own wisdom in building the Temple, and regulating the Worship of God there, but he must have a pattern also, 1 Chron. 28. 11, 12, 13. David, the Man of God gave him a perfect pattern of all that he had by the Spirit. And so hath Christ given in his Gospel to his Substitutes and under-Rulers (at least in respect of Substantials and Essentials of Worship and Government) a perfect pattern likewise, which they must hold fast till he come, Rev. 2. 24, 25. He will lay upon his Church no other burden than what they have already. This Kingdom of Christ, as spiritual, is as yet shut up in a very narrow compass: Oh what a little part of the world doth Christ as a spiritual King reign ovet, according to his own Laws and Prescriptions! 1. The Prince of the power of the air, that rules in the hearts of the children of disobedience, he as God of the world, Lords and Kings it over Jews, Turks, and Heathens, they are his vassals. 2. The man of sin hath exalted himself, and he as God sitteth in the Temple of God, and keeps Christ out of his regal Throne, and how many followers hath he? 3. And in that little spot of the world, where this our King sits on his Throne and rules, how few real Saints and subjects hath he? and of them how few that can agree in one way of serving him? But the time draws near, when the Angel that hath the Key of the bottomless pit shall lay hold on the Dragon that old serpent, which is the devil and sathan, and bind him up, that he shall deceive the nations no more, etc. Rev. 20. 2. that the ten horns shall hate the whore, and burn her with fire, Rev. 16. 16. that the water of the great River Euphrates shall be dried up, that the way of the Kings of the East may be prepared, Rev. 16. 12. that the Marriage of the Lamb shall come, and his Wife shall make herself ready, Rev. 19 7. that the Gentiles shall slow in abundantly to Zion, the city of the Lord, the holy one of Israel, and the nation and kingdom that will not serve her (and her king) shall perish, yea those nations shall be utterly wasted, Is. 60. 12, 14. That there shall be a glorious resurrection of Churches from their dead condition in Idolatry, Superstition, and Apostasy, and put into a right and holy frame, when the temple of God shall be opened in heaven, and there shall be seen in his temple the Ark of his Testament, Rev. 11. 19 And the Lord shall show his people the form of his house, and all the Laws and Ordinances thereof, and write it in their sight, that they may keep the whole form thereof, and all the Ordinances thereof, and do them, Ezek. 43. 11. Then shall the Church enlarge the place of her tent, and stretch forth the Curtains of her habitations, lengthen her coards, strengthen her stakes, and break forth on the right hand and on the left, Isa. 54. 2, 3. Ezek. 48. 35. And then shall the Lord be King over all the earth. In that day there shall be one Lord, and his Name one, Zech. 14. 9 And the Name of his Metropolis shall be, Jehovah-Shammah, the Lord is there. These things in respect of the substance of them I believe and expect, if I fail in any particular circumstance, I submit to the censure of the Prophets. If any ask when shall these things be? I answer as Christ did his Disciples in the like case, Mat. 24. 36. Of the day and hour knoweth no man: Brightman on Dan. & Rev. Mede on Rev. Dr. Wilkinson his Sermon coram Parl. on Zech. 1. 19, 20, 21. Mede. Apostasy of the latter times. p. 69. 78. 80. Yet many learned Divines have given their several guesses, which I will not undertake to mention in such an auditory, only give me leave to tell you what I have long since observed in Gerhards Epist. Dedicatory prefixed to the second part of his Gospel-Harmony: where he makes a collation between Christ and his Church, and undertakes to demonstrate these five suppositions. 1, That there may, and will be made a comparison between the years of Christ's life and the Jubilees of the Church. 2. That Christ lived on the earth 33 years and a half. 3. That to every year of Christ's life there is answerable a year of Jubilee of the Church. 4 That a Jubilee contains 7 weeks of years. (i. e.) 49 years. 5. That the Jubilees are to take their beginning from the preaching and Baptism of John; and so makes the Jubilees to end in the year 1670. in quem annum (saith he) fines temporum in Scriptures revelatorum desinunt. But I would not be wise above what is written, and I remember what our Saviour said to his Disciples, when they propounded that curious question to him, Act. 1. 7. It is not for you to know the times and seasons, which the Father hath put in his own power. I shall conclude this with what the Anglel said to Daniel chap. 12. 12, 13. Blessed is he that waiteth, and cometh to the 1335 days. but go thy way till the end, for thou shàlt rest and stand in the lot at the end of the days. Thus much for the Explication. Now secondly, I am to demonstrate. 1. Why the Lord hath set up Christ to be King. 2. Demonstration. 2. That Christ Jesus this King, hath many and great Opposers, and why. 3. That he shall reign and prevail against all oppositions, till his Kingdom be perfected. 1. Why God the Father hath set up Jesus Christ as Mediator to be King? 1. Reason. 1. God hath put this honour upon him as a reward of his obedience to his father, in taking upon him the great work of Redemption, and abaseing and humbling himself so low. Phil. 2. 7, 8, 9, 10. He made himself of no reputation, and took upon him the form of a servant, and humbled himself to the death; wherefore God hath highly exalted him etc. Reas. 2 2. Indeed it is due to him by the rule of Equity: Judg. 8. 22. what the men of Israel said to Gideon, Rule thou over us etc. for thou hast delivered us from the hand of Midian; And what Jepthah said to the Elders of Gilead. Judg. 11. 9 If I fight for you against the children of Ammon, and the Lord deliver them Aug. in Psal. 145. 3. Magnus, magnus, magnus nimis volebat dicere quantum magnus, & si tota die magnus, magnus diceret, tota die dicens magnus siniret aliquando, quia siniretur dies, magnitudo illius ante dies, ultra dies, sine die &c, into my hand, shall I be your head? 'tis but reason that our Saviour should be our King. 3. Because none so fit as he to have the government upon his shoulders; none but the Lion of the tribe of Judah fit to be entrusted with such power and employed in this office; none so well qualified as he Isa. 6. 9 See four excellent qualifications, quatuor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or combinations. 1. He is the wounderful Counsellor; there's his eminent wisdom. Solomon to qualify him for his kingdom begs wisdom of God, a wise and understanding heart, that he might govern his people: behold a greater than Solomon is here; all the treasures of wisdom and knowledge Admirabilis est in nativitate, consiliarius in praedicatione, Dens in operatione, fortis in Passione, pater futuri seculi in resurrectione, princeps pacis in perfecta beatitudine. Bernard. ad Isa. 9 6. Rev. 4. 8. are in him; he only can say, I am understanding Prov. 8. 14. The deepest politician in the world is but a fool to him. 2. The Mighty God; there's unparallelled power and strength; he can say both I am Understanding, and I am Strength: He is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereas all the power of Men & Angels is bounded to the Sea, Hitherto shalt thou go, and no farther. 3. The everlasting Father. When Joseph. was advanced by Pharaoh he caused it to be cried before him Abrech tender Father. Gen. 41. 43. This our King is our Father, full of most tender bowels, & an eternal father that will never leave his people Orphans, I will not leave you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Joh. 14. 18. 4. The Prince of Peace, the true King of Salem indeed, he can create peace, and bring peace out of trouble, Peace I leave with you, my peace I give unto you. Joh. 14 27. and an other manner of peace than the world can give etc. Lay all these together, and what can be wanting to make him a complete King? Of whom it may be more. truly said, than it was of Mordecai Esth. 10. 3. He was seeking the wealth of his people, and speaking peace to all his seed. 2. That Christ as King hath many and great opposers, and why? This we have at hand in the three first verses of this Psalm fully set down. All sorts of men by all kinds of ways fight against Christ and his Sceptre. Totius mundi est conspiratio. 1. The people rage, ragesshu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are without. 2. The people imagine, jehgu, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these within the pale, with continual unwearied care they study to find out ways to hinder the setting up Christ's rule and government over them. 3. Not only the rude multitude, but the Kings of the earth, and Princes, the great men and wise Politicians, the Ahitophels', ijthiatzbu, & nosdu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They combine all their strength, they beat their brains, and join their hearts, heads, and hands against the Lord, and against his anointed, and all this to stop the rising and spreading of Christ's kingdom. The history of the Scriptures and of the Church in all ages do bear witness to this, nec mirum aut insolitum est si tumultuetur mundus simulac erigitur Christo solium. Calv. And what's the reason of all this, hot opposition? v. 3. Let's break their bonds, and cast away their cords. They look upon Christ's easy yoke and sight burden, as bonds and cords, they will not be so tied up and shackled; men had rather undergo any burden, then have Christ rule over their souls. Christ's laws are spiritual and oppose their sinful lusts and appetites, and they cannot endure them. If any man will be my disciple (saith Christ) let Mat. 16. 24. Mat. 5. 30. him deny himself, and take up his cross and follow me, Mat. 16. 24. Mat. 5. 30. cut off his right hand, pluck out his right eye, ye are not your own. etc. Oh! durus hic Sermo, this crosseth the hair and will not be swallowed; and therefore they cry out, as Luk. Malunt servire Diabole quam regnare cum Christo. cui servire regnare est. Bernard. de temp. 9 14. We will not have this man to rule over us. Not this man but Barrabas; they will rather choose to be slaves, and drudges to the Devil and lusts, to Tyrants, to any Lord rather than to the best Lord: so miserably is the blind world deluded. 3. The Third thing to be demonstrated is, that Jesus Christ shall rule and reign, and his kingdom shall prevail, till it comes to its utmost extent and latitude in despite of all opposition. And this we have abundantly made good in this Psalm also. 1. More generally, all the imaginations, plottings, contrivements, erterprises of all these Opposers are but rick, a vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing, v. 1. they had better sit still and do nothing; they shall never bring about what they aim at, they do but swim against the stream, kick against the pricks, and dash themselves against the rock that will break them in pieces, shoot up arrows against heaven, that will fall upon their own heads. Isa. 8. 9, 10. Associate yourselves all ye people, and ye shall be broken in pieces, gird yourselves and ye shall be broken in pieces, take counsel together, and it shall come to nought, speak the word, and it shall not stand, for God is with us. This is God's word against their word. 2. More particularly, look into the Psalm, and you shall see variety of Arguments to confirm it. 1. Taken from God that hath set up Arg. 1. this King, this opposition is against the Lord and his anointed, they that resist Christ's government are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fighters against God. 1. Cor. 10. 22. Do we provoke the Lord to jealousy, are we stronger than he? Job. 9 4. He is wise in heart and mighty in strength, who hath hardened himself against him and prospered? It was good advice that Gamaliel gave the Council, Act. 5. 28, 39 Refrain from these men (faith he) and let them alone, for if this counsel or this work be of men it will come to nought, but if it be of God ye cannot overthrow it etc. It will be worth the while a little to consider what's added verses 4. 5. 1. He against whom the world fights sits in heaven, not that he is circumscribed there, for he fills heaven and earth. but Jer. 23. 24. 1. To show the unparalled inequality between the Opposers, and the Opposed; the one is an heavenly God, the other poor earthworms: if worms did fight against worms, the stronger worm might overtop the weaker, but alas, what can a few poor clods of earth do against the Heavenly all-powerfull God, in comparison of whom the whole world is but as the drop Jsa. 40. 25. of a bucket, and as a small dust of a balance? Isa. 45. 9 Woe to him that striveth with his maker, let the potsherd strive with the potsherds of the earth; but shall the pot fly in the face of the Potter? but no comparison can reach this insolency. 2. God sits in heaven as the Pilot at the helm, and as the King in his throne; he can turn about the great ship of the world at his pleasure, and he can command all hearts, heads, Angels, Men, Devils, yea all creatures are at his disposure. 3. In Heaven, where he can be infinitely glorious and happy, though he should hurl all the earth and the inhabitants thereof into their first nothing. 4. In Heaven, and therefore he is above them all and hath advantage enough against Non magnus est Pumilio licet in monte constiterit; Colossus magnitudinem suam servabit, etiam. si steterit in puteo. Sen. Ep. 76. them, they cannot reach him though they could heap Mountain upon mountain to climb up to him, but he can easily reach them; a weak woman once broke the skull of a King and valiant soldier with a piece of a Millstone cast down upon him from an high tower, and so can God crush his proudest enemies with the least instrument of his wrath. 2. He laughs. 1. To show the ridiculous folly of the wicked world that they should be so miserably foolish and mad as to think they should be able to prevail against him or to hinder his determinations and purposes, we see with what indignation great Goliath doth scoff at little David when he dared to encounter with such a Giant, and a man of War; how much more ridiculous were it for a company of silly Pismires to arm themselves and go out against a great army of Soldiers or should undertake to storm some strong castle, or well fortified garrison; would not the Commanders sit still and laugh at this simple attempt and not be troubled? q. m. etc. Deus quietus è sublimi spectat vesanos hominum motus. Calv. 2. God laughs, to quiet the spirits and cheer the hearts of his people; when Psal. 118. 12. the enemies compass them about like Bees and threaten their ruin; what comfort is this to think that even than God sits and laughs at them when he suffers us to weep by them, yea when they laugh among themselves and say, aha! so would we have it. 3. Vers. 5. God doth not only laugh and deride them, but in due time he will speak unto them in his wrath, and vex them in his sore displeasure. 2. The Second Argument is taken from Arg. 2. Christ himself, he comes in and declares; vers. 7, 8, 9 1. The Father's decree concerning him, that when he had fully perfected the work of Redemption, and had manifested his victory over the enemies of our Salvation, by his Resurrection he should actually reign as King; for of that day and of that begetting doth he here speak, sc. the day of his Resurrection, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle expounds it Act. 13. 33. In that he raised up Jesus again, as it is also written in the 2d. Psalms, Thou art my son etc. and Rom. 1. 4. Declared to be the son of God with power, by the Resurrection from the dead. 2. His promise to him. Orat Christianus & exanditur, orat Christus & non exauditur. Aug. in Psal. 1. That upon his ask he would give him the Heathen for his inheritance, and the uttermost parts of the earth, for his possession, the spreading and enlargement of his kingdom over the world; and as God is immutable in his decree, so he is faithful in all his promises. Therefore seeing Christ hath been ask the fullfilling of this promise for above 1600 years, certainly it will not be long ere it be accomplished. 2. His Promise to Christ was that he should have power in his hand, utterly to crush and spoil all those that shall refuse to stoop to his Sceptre. 1. That he should do it, as easily as a man can break a Potter's vessel with aniron rod. 2. Irrecoverably: a vessel of Gold and Silver if brooken in pieces may be repaired; but a Potter's vessel if broken cannot be made up again. Isa. 30. 14. He shall break it as the breaking of a Potter's vessel, that's broken in pieces, and Jer.. 19 11. I will this people and this city as one breaketh a Potter's vessel that cannot be made whole again. Thus much for Demonstration. Now. 3. For Application, and in this I shall keep within the same field of the Psalm also, so fare as I may. 1. For Information. Applicat. Use 1. For Information. 1. Wonder not to see such hurliburlies, and stirs, such shake and earthquakes, such combustions and tumults every where in these our days; we must expect fare more and greater before our King Jesus shall perfect his kingdom and make his enemies his footstool. The Devil and his instruments have in all times raged, and with utmost strength opposed, when Jesus Christ comes to dispossess Satan, and set up his own throne, q. m. shall all nations be shaken, When the desire of all nations shall come. Hag. 2. 7. and he that sits upon the white horse Rev. 6. shall go forth conquering and to conquer, both the Jews and the Gentiles as at once; If that in the 12 of Daniel vers. 1. be meant of this time, when Christ shall take to him his great power and reign, as Rev. 11. 17. see what the Angel tells him, it shall be a time of trouble, such as never was since there was a nation, even to that same time and no marvel for the Devil shall now bestir himself, having great wrath, because he knows he hath but a short time. Therefore Rev. 12 12. prepare for trouble. 2. But let me not leave you comfortless, for Christ is such a King which will never want Subjects, neither shall they want a King, that will take care of them; Durante Sole sobolescit nomen ejus. Psal. 72. 17. (as you have lately heard learnedly opened and applied in this place in another By Dr. Burt Warden of Winchester. tongue) let the world rage, let the Devil roar; this King whom God hath set up upon his holy hill of Zion, shall reign and prosper, and prevail, till his kingdom attain its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉). As for persons and places indeed we cannot determine, when and where he will make his removes, and what cause we have to fear his withdrawing from us, and the removing of his Candlestick, I need not say to you, (I hope you are very sensible of it, and will be careful to prevent it) yet let the hearts of all faithful subjects of this King be supported with this, he will have a care of them at all times, and in all places, but of this more by and by. Let not your hearts be troubled. But the great Use I shall a little more insist upon is that I find in the Psalm, vers. 10, 11, 12. An Exhortation to all to come in; and stoop to this King whom God hath set up in Zion, to kiss the Son, and not to stand out in opposition to him any longer. Quest. But why is this advice given only to great ones of the world; hath this King none others to be his enemies, but Kings and great ones. Ans. Yes multitudes, but these are especially called upon to be wise & instructed. 1. Because the great, wise, and learned ones of the world, are (if graceless and unsanctified) as the grand enemies of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Melior est ejus status qui famulatur homini, quam qui sua servit cupiditati. August. Jesus, so, hardliest persuaded and drawn in to put their necks into Christ's yoke, and to submit to his spiritual government. Neh. 3. 5. The Nobles put not their necks to the work of their Lord, Jer. 5. 5. I will get me to the great men, and will speak unto them, for they have known the way of the Lord etc. but these have altogether broken the yoke and burst the bonds. Joh. 7. 48, 49. Have any of the Rulers (say they) and of the Pharisees believed in him? take one place more 1 Cor. 1. 26. 27. Not many wise men after the flesh, not many mighty, not many noble are called etc. And if we consult with experience, it will also bear witness to this, who are (for the most part) more desperate enemies to Jesus Christ, to Religion in its power, to the holy ways, truths, and strict discipline of Jesus Christ, than such men of great wit, learning, parts, and power? what dephs and stratagems, and methods of opposition have they; which others * Ideo deteriores sumus quia meliores esse debemus. Salu. de Prov. l. 4. Monstrosa res est, gradus summus & animus infimus, sedes prima & vita ima, Bernard de Consid. lib. 2. divitijs sic vitijs primi. Salu. de Prov. lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2. 24 of a lower form are not capable of? 1. The Devil is most industrious to get such on his side, these are the Male of the flock, that will easily draw others after them, thou art worth ten thousand of us 2 Sam. 18. 3. say they to David. 2. The abundance of outward prosperity, Ipsis bestijs bestialior est homo ratione vigens & ratione non vivens. August. Mallet vitam sibi quam vinum eripi. as Judg. 9 19 Esse malum inter bonos culmen est pravitatis, esse bonum inter malos culmen pietatis. makes them often licentious, whoredom, Wine and new wine take away the heart. Hos. 4. 11. 3. Flatterers attend them, that will soothe them up in their vices. 4. These great places and parts, swell Non est carbo ita ignitus quin aqua adfusa extinguatur: sicut contra non est carbo ita madidus quin prunarum acervo accendatur. Peccandi libidine potentiae suae magnitudinem metiuntur. Impune quidlibet facere id esse regem putant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vermis divitiarum superbia est. August. de Temp. them with pride, and when Jesurum Deut. 32. 15. is waxed fat he kicketh, and says as Pharaoh, Psalm. 49. 20. who is the Lord? 2. Because if great ones are not exempted, Reas. 2. how much less those of a lower rank. 3. Because if such as these come in and submit to Christ, they may easily prevail Reas. 3. with others. The greatest difficulty is in Printing the first sheets of books. Well then having thus made way for it, now suffer the word of Exhortation, which is not mine but the Lords, Kiss the Son? The Son, who is that? Jesus Christ, the Son of God, the Saviour of the world, the King of Zion. And what is it to Kiss him? Ans: 1. Kissing is an expression of homage and subjection, So Gen. 41. 40. Saith Pharaoh to Joseph, All my people shall Kiss thee, (i. e.) shall be ruled by the, and when Samuel had anointed Saul he Kissed him, 1 Sam. 10. 1. 2. 'Tis an expression of Affection and Love, Vnionem quandam spirituum & animarum Ames. prae se fert. It was a custom among Christians in the primitive times, to kiss one another at their Church meetings, it was Symbolum pacis & amoris. In a word Just. Mart. Joh. 1. 21. Heb. 5. 9 Psal. 24 7, 8, 9 1 Cor. 16. 22. this, to Kiss the Son, is to receive, embrace and submit to the Lord Jesus Christ, to take him as our only Saviour, and sovereign Lord; to love him and set him up in our hearts above all lusts and creatures, and to be subject in all things to his holy laws and spiritual government, This is the great duty God requires of us all; and there be two strong arguments to enforce it, 1 The misery of all Rebels that being invited, and commanded, to partake of Christ's benefits, and to stoop to his Sceptre, persist in an obstinate refusal, and stiff opposition against him and his government. Lest be be angry, and ye perish in the way of Opposition. If his wrath be kindled but a little, what then? Oh, that! that! no tongue can speak, no pen can write, no heart can conceive fully, and to the life, 'tis vailed because it cannot be expressed: how much more, if his wrath be broken forth into a flame? Give me leave to set before you a few Scriptures, which being well weighed may shake the hearts of Rebels, and cause them to cast down their weapons, and to kiss the Son: Heb. 2. 1, 2. How shall we escape if we neglect so great salvation? 1 Pet. 4. 17. What will the end be of them that obey not the gospel of God? two Questions, not Answers; But positively set down. 2 Thes. 1. 7, 8. Oh! read and tremble, so Luk. 19 27. Bring those mine enemies that would not have me to rule over them, and slay them before my face. It's fare more tolerable for Sodom etc. The furnace shall be heat seven times hotter &c. Therefore if any of us hitherto have carried it to Christ Gods anointed as those men of Belial, how shall this man save us? 1 Sam. 10. 27. and they despised him, and brought him no presents and he hath yet held his peace. Oh! let us bethink ourselves in time, and go forth to meet him as Shimei did David, 2. Sam. 19 18, 19 and * Videte magnum miraculum altus est Deus erigis te & fugit a te, inclinas te, & descendit ad te; humilia de proximo respicit, ut attollat, superba de longe cognoscit ut deprimat. Aug. in Psalm. 138. 6. fall down before him, and say as he. Oh! let not my Lord the King impute iniquity unto me, neither do thou remember that which thy servant hath done perversely against thee; for thy servant doth know that I have sinned: and as Benhadad's servants to Ahab 2 King 20. 23. with ropes about our heads, for the King of Zion is a merciful King to those that will not too much too long abuse his mercy, and love. If now at last you will open your everlasting gates, Mirum est quod homines in ferni Supplicia non considerant, aut si considerent non formidant, cum tamen damones credant & contremiscant. the King of glory will come in, and pardon and love you, and take you into his family etc. But tremble to think what will be the issue if ye still will be resisting God: Oh! let the sinners of Zion be afraid, and let fearfulness surprise the hypocrites that compliment with Christ and give him fair words, but their hearts are not with him, but against him: however such may brave it out for a while, yet the time will shortly come when the proudest opposers shall hid themselves in the dens and in the rocks of of the mountains, and shall say to the rocks and mountains, fall on us, and hid Non ille omisit providentiam aut amisit potentiam, sed patientiam exercet suam dum poenitentiam expectat tuam. Aug. Currat poenitentia, ne praecurrat sententia, Chrysolog. Serm. 167. Mora tarditatem poenae gravitate compensat, qui quo tardius venit severius percutit. Greg. mor. us from the face of him that sitteth on the throne, and from the wrath of the Lamb. Rev. 6. 15, 16. When this Lamb shall be turned into a Lion, Woe, Woe, everlastingly to all such as shall be found Rebels against him. But in the next place, 2. Blessed, inexpressibly blessed are all they that trust in him, who first kiss and then trust in him (that's God's method) else our trust will be as the hypocrites trust, a Spiders weeb, Job. 8. 14, 15 He shall lean upon his house, but it shall not stand, ho shall hold it fast, but it shall not endure) and this is the second Motive to persuade all to come in and to kiss the Son: Blessed are all they that trust in him. 2. Blessedness shall be their portion, they shall inherit a blessing. 1 Pet. 3. they are blessed, and they shall be blessed, as Isaac said to jacob, Thy blessing is upon thy people, Ps. 3. 8. vid. Ezek. 34. 26. I will makethem, and the places round about my hill a blessing, there shall be showers of blessings, That blessing which Moses from God gave Joseph, Deut. 33. 13, etc. shall be the blessing of every faithful subject of this King of Zion who hath hearty devoted himself to his service. The precious things of Heaven, and he precious things of the * Qui dabit regnum, nun dabit viaticum? August. Quantumlibet sis avarus sufficit tibi Deus; etenim vult avaritia terram possidere totam, adile & coelum, plus est qui fecit coelum & terram. August. in Psal. 55. earth, and the fullness of both, and the good will of him that dwelled in the bush: This blessing shall come upon the head of every one of his joseph's, and upon the top of the head of him that is separated from his brethren, and loved with an everlasting love. Even here your King Jesus will make you * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. de Pace. Quid tibi videbitur divina, lux cum illam suo locorideris? tum in tenebris vixisse dices, cum totam lucem totus aspexeris, quam nunc per angustissimas oculorum vias obscur e intueris, & tamen admiraris tam procul. Sen. Ep. 102. Aliud est secundum opera reddere, aliud propter ipsa opera reddere. Greg. Neque enim ea rimus otiosi spectatores, sed participes gloriae. Bern. Gaudium in re, gaudium in spe, gaudium de possessione, gaudium depromissione, gaudium de praesenti expectatione, gaudium de futura exhibitione. Bern. de temp. 15. Kings and Priests to God; Rev. 1. 6. he looks upon you as a chosen generation, a royal priesthood, an holy nation, a peculiar people: You have a potent King and careful Protector, who will take your part, and revenge your wrongs, whilst you keep close to him and walk in his ways, and when you have done and suffered for him a while, and overcome by his strength, you shall sit down with him in his Throne, even as he overcame, and is sat down with his Father in his throne; this is the portion of their cup, who are the followers of the Lamb: this is the blessedness of those who kiss the son, and trust him: they shall not sit under the shadow of a Bramble, but every one under the shadow of his own Vine, Figtree, and Olive. In a word you that kiss him, shall be kissed of him; you that embrace him, shall be embraced by him, you that love him, shall be loved of him, and his Father; you that cordially obey him, shall be everlastingly saved by him, and rewarded with all that good he hath purchased for, and promised to his people: And what will draw you in, if neither the danger of ruin, nor the certainty of a blessed reward? I'll trouble you but with one thing more, and then conclude; and this also, at least by consequence, ariseth from the Psalm. See you not here what combinations, and unions of enemies, there are against this King that God hath set up? to hinder the settlement and enlargement of his kingdom, and is it not then fit, nay equal and just, that the subjects of this King should join and unite hearts, heads, and hands, for their King against their common enemy? Shall Herod and Pilate be made friends to oppose Christ, and shall not Paul and Barnabas unite to advance Christ? doth not our Saviour tell us, that a kingdom divided against itself cannot stand? would then Christ's own subjects so delight in divisions, and maintain animosities among themselves, if they did seriously consider how much they did hereby strengthen Satan's and weaken their Sovereign's Kingdom? what an honour was it for the primitive Christians, when the heathens could look upon them, and say, Behold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryst. in Heb. Non potest conconrdiam habere cum Christo. qui discors esse voluerit cum Christiano Aug. Charitas tolerat quos amat, amat quos tolerat. Greg. in Ezech. how the Christians love one another? and then how was Religion in credit, and did flourish? but alas! what a shame is it that enemies should see and say: Behold how these Christians hate one another (and that often for petty differences) and how is Religion scorned and decayed? Fathers and Brethren, ought not this to be a lamentation? and what hope have we to find a remedy for this ruining malady? when those very many Irenicums that both Press and Pulpit have lately sent forth have proved Polemicums? Oh! that our reflections in this particular might be serious and our amendment visible. But perhaps some may say to me, as one once said to Luther in an other case Abi in cellam & dic miserere nostri, truly I shall willingly obey, and say as the Psalmist, I will give myself unto prayer, only first give me leave to Psal. 109. 4. mind you of a few Sriptures, and then I have done. 1. Cor. 1. 10. I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgement. And that of the same Apostle to the Philipians. chap. 2. 1, 2, 3. If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, fulfil ye my joy that ye be , having the same love, being of one accord, of one mind, let nothing be done through strife or vain glory, etc. I shall shut up all with that high praise of peace and union Psalm. 133. Behold how good, and how pleasant a thing it is for brethren to dwell together in unity, it is like the precious ointment on the head, that ran down on the beara, even Aaron's beard, and went down on the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion, for there the Lord commanded the blessing, even life for evermore. FINIS.